A Sermon of sure Comfort, preached at the Funeral of Master Robert Keylwey Esquire, at Exton in Rutland, the 18. of March 1580.  
By Anthony Anderson Preacher, and Parson of Medburne in Leicestershiere.  
AT LONDON, Printed by H. Middleton, dwelling in Fleetstreet at the sign of the Falcon. ANNO 1581.   

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, so let us pray for his universal Church, etc.  
The text.  Blessed and holy is he that hath part in the first resurrection: for on such the second death hath no power: 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: 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: and so rest from the labour of sin and hell. And why may not the godly preacher, take occasion at funerals to preach the word of God? Nay: 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 jerusalem, john in the wilderness, 
john. 7. etc. Math. 3.1. Mar. 1.45. Act. 17.22.  and Paul in Mars street preached the word, where and in what place the people were assembled. The fathers likewise of the Church, of ancient time, have at such assemblies, taken occasion to teach the living, even when the funerals were solemnized over the dead. Whereby it was, that those men did not only benefit the Church, during their lives, but even their corpse (as it were) did afford a final benefit to the same, at their departure to the earth. 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, then seeking to profit the living thereby: yet is this no reason, why we should abstain from food, or our parents should foreslow, to feed us with the bread of life, because the enemies of God have abused it. Let us then look upon this heavenly bread, which God (in mercy) by the occasion of this christian corpse here present, hath new, in the service of mine endeavour, offered unto you. It is a comfortable consolation to the 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: Or be beaten from the anchor of hope in God, whilst they are accursed of the world: or be driven to despair under the cross, by the multitude of afflictions: 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.  Blessed and holy is he etc. 
This scripture compriseth a resolute answer, to that often asked matter: namely, who is he that is truly blessed? & what it is to be blessed indeed. In answer whereof, the spirit of God observeth this order. First he declareth who they be which be truly blessed. Secondly he doth elegantly set down the condition and state of them, which are so blessed.  
Touching the first: Who is blessed? he answereth, Blessed is he that hath part in the first resurrection. Concerning the second: And what is their blessedness? He faith, For on such the second death shall have no power: but they shall be the 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:  Bessed is he that hath part, etc. 
There hath been no state so accursed, but the same hath desired to be blessed: Nor any people so sottish, that have not, in cause of happy desire, sought after felicity. But such as the dispositions of the persons were, such for the most part, was their supposal of felicity. 
Simonides  Some sort supposed it an happy thing to be beautiful and brave. 
Pindarus.  Some other deemed happiness, to consist only in rule and dignity: And therefore have tendered with hazard, their souls to Hell, achieving by wicked practises some stately seats in earth. 
Aristot.  Some have supposed civil honesty, to be the habit of true felicity, and having obtained a fair course therein, have only rested there, as in the chair of heavenly happiness. But others more lewd, have sunk themselves to hell: 
Rom. 2.  with gaping after earthly treasure, have thesaured to themselves in deed, the malediction of God, against the day of wrath. Of this sort was that Dives, in the 12. of Luke, and likewise his companion, 
Luke. 12.  in the 16. of the same. 
Luke. 16.  In whose earthly beatitude, appear these deadly miseries: Namely, in obtaining riches a greedy desire, and in possessing them, a double mischief. To themselves, they did abound in great prodigality, but unto all other they were imprisoned in the deep dungeon of needless nigardie. For themselves they gathered still, fared alway delicately, appareled ever costly, still open hearted to their own delights, but very narrowly chested to all others: which would have been reasonably satisfied, with the lest part of their superfluous provision. Oh, that the states of our days would look to this. Those Lords; these knights, and you the rich of this age, you suppose it your chief happiness, to join house to house, and land to land, blood to blood, and thousands to thousands, and yet ye hunger after more. But (alas) the most of these do suppose it, their blessedness, to have a rowland for an Oliver: To banquet and surfette with Bacchus, & to disport and sleep with Venus▪ To have store of children, great wealth, sound bodies, stately buildings, and noble names of the vulgar sort. But behold, both reason in earth, and torments in hell, shall teach you in truth, that this is rather folly, then true felicity. 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: how can you reject reason, which telleth you (O earthly happy) that you are yet in great misery? For though in riches, ye surpass Croesus in carnal venery, Sardanapalus, in delicate dishes, either the Epicure, or Bacchus; in conjoined possessions even Alexander the conqueror: yet your miserable minds think, though we have much, yet have we not enough. We are sorry our throats be no deeper, our bellies no greater, our nights no longer, & our patrimonies no larger. For had you won the whole world, yet would you covet to have another, and miserably ye fear the deserved fall of this you have, which is evermore environed with miserable fear and blindness, with fear to lose that they have, by sundry casualties: And so blind, as not able to behold the misery of that end, which hath none other heaven, than this present earth. But (Oh) come, and behold the state of these blessed that are not godly rich, (O ye sons of men) and you shall be enforced, if you hunger to be truly blessed, to pray with that holy rich David: 
Psal. 17.14.  Deliver my soul from the wicked with thy sword, from men (O Lord) by thine hand, from men of the world, who have their portion in this life, whose bellies▪ thou fillest with thine hid treasure: their children have enough, and leave the rest of their their substance for their children. But I will behold thy face in righteousness, and when I awake, I shall be satisfied with thine image. That is: When I shall arise from the sleep of natural death, it shall be full felicity to me, that thou in thy mercy (O Lord) hast made me thy creature, and lively image, form by and after thee, in holiness and righteousness, and to enjoy the fullness of thy face, 
Colloss. 2.  which is true blessedness.  
The torments of Hell in Dives, might sufficiently teach us, how false is the felicity of earthly beauty, bravery, dignity, riches, and greatest glory: If Christ be not in them, your end shall be weeping and woe: 
james.  He was brave, but now is the Godly Lazar beautiful: he was of great possessions, but Lazarus hath the kingdom: 
Luke. 16.  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. Dives (supposed rich) is buried in hell. And by that he greatly offended, in that, he is greatly punished: For his tongue is vehemently tormented in the flame, he crieth for favour, but cannot obtain: for he had no part of the first resurrection, (which is true beatitude:) and therefore must he needs dwell for ever, in the second death. He would have his brethren warned, that they dream not of false felicity, but the very way to blessednesses, is there taught him (and also us) not to be learned from the dead: 
Luke. 16.  but of the living Law of the lord They have Moses & the Prophets, let them hear them. 
isaiah 8.19.20  Be afraid ye gallants of the earth, you delicate Nymphs of these deayes (which term it now most delicate to you) judge yourselves, that ye be not judged of the Lord. 
1. Cor. 11.  Bury not your minds in feigned felicity: but seek you after true happiness. If riches, honours, Castles, Lordships, Lands, Revenues, & worldly goods greatly increase: set not your hearts upon them. Be not locked into the Coffer of thy gold with Dives, but have a godly liberal heart with Abraham. Rather sit 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 thyself. Have a Christian eye, to the wheel of false felicity: For the more sweet she seemeth, the sharper is her lose; & whom she most favoureth, him maketh she most fottish. Truly the prosperity of fools destroyeth them. 
Prou. 1.32.  But if by grace from God, in thy part of the first resurrection, thou withstandest her pleasures, and ungodly desires: 
Sizach.  thou crownest then thy life with felicity in him: Which God grant us for his holy Christ's sake. And thus much of false flattering felicity. 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. 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, yet never fully obtained, till the time here mentioned for the just: namely, at the second resurrection: When we shallbe freed from all woe, and shallbe filled with all fullness of joy, and be the priests of God and Christ, to reign with him a thousand year: that is, for ever and ever.  Blessed is he that hath part in the first resurrection: for on such, etc. 
This text doth first then yield a resolute answer to this demand, & who are they which be truly blessed? Truly saith our text: even whatsoever he, that hath part in the first resurrection, whether he be king or caitiff, prince or potentate, preacher or people, rich or poor, he or she, young or old, one or other. Come up hither ye sons of men, raise up you your heavy hearts: for the catholic curse of Adam's loins, behold an universal beatitude, in our common Christ. This absolute happiness is not shut up to a few, but as many, as can be partakers of the first resurrection: so many (I say) shall be blessed from the second death, which is the infernal lake of fire & brimstone. But for your better help to the comfort of this place, note here with me, two things. The first: what is this first resurrection. The second, how we may assure ourselves to be partakers thereof Now we must consider, our text doth insinuate unto us a duple resurrection: namely, a corporal & a spiritual. 
2. Cor. 5.2.20.  The corporal resurrection, is the supply of this article: I believe the resurrection of the dead, and is common to all: for all flesh shall die and rise again to judgement. But the spiritual resurrection, is particular to the sons of God alone, & is called the first, because in this life, his holy spirit doth kill the members of sin, to death in us, & raiseth us up together in Christ, 
Ephesi. 2.  to a newness of life. But so necessary a doctrine it is, to be delivered us of either resurrection: that I may not omit, but speak of them both. And, as many scriptures do testify the first: so it is my purpose to charge your memories but with one: but that so sufficient, as may alone suffice our purpose at this time, and your understanding of God's good pleasure, in that judgement. viz. 
Apoc. 20.11.12.13.14.15  And I saw a great white throne, and one that sat on it, from whose face fled away both the earth and heaven, and their place was no more found. And I saw the dead both great and small, stand before God, & the books were opened, 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. And the sea gave up her dead which were in her, and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire: this is the second death. And whosoever was not found in the book of life written, was cast into the lake of fire. This holy scripture (beloved) doth most plainly lay abroad, the order and manner of judgement, at the last day. And first the majesty of the judge in his coming is described: Secondly, the manner of the judgement, who they be, and whereof the Apparants be judged. The Lords coming is with great glory, he sitteth on a mighty seat, far passing the judicial thrones of the greatest princes. And of necessity that must be a great Seat, 
Titus. 2.13. Luk. 1.32.  which must bear the God of might: It is a bright shining seat, all glorious, not with corruptible gold or precious stone, but with the heavenvly gleams, more bright than the Sun beams, even lightened with the brightness of his divine glory, as Christ hath said: 
Matt. 25.31.  The son of Man shall come in his glory, and he shall sit upon the seat of his glory, and all the holy Angels shall come with him. Whose glorious throne, doth even teach us, that the Lords judgements are pure and without spot. No pleading at the bar, no bribing of the judge, no frending by aquest, no favour found for silver, nor love or hate shall bear a sway, but equity alone in him shall then be seen. Also his brightness in coming, shall pierce into the hearts and acts of all men, to manifest and lay open the hidden secrets of the conscience, according to the sentence of Paul: 
1. Cor. 4.5.  judge nothing before the time, until the Lord come, who will lighten things that are hide in darkness, & make the counsels of the hearts manifest, and then shall every man have praise of God. viz. as his labour asketh. Likewise the shining sun and moon, the glittering stars, yea, heaven & earth shall be darkened, & fail of their brightness, before him. For like as the glorious sun shining, causeth the blazing torch to lose his brightness, in respect of him: So shall that most beautiful planet, be as darkened with the great glory of this shining throne, in the coming of the almighty Christ.  
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; yea, & that but when he is coming: how shall it far with us, when he is set upon that terrible throne whose sins have been so many, and the accusers so ready, (as the Lord his witness, satans accusation, 
Zopho.  and thine own conscience, which is to thee 1000 witnesses) when the sun is black, the Moon as blood, the stars fall, 
Malach.  like the green figs from their trees, in a mighty wind, the heavens depart away like a scroll, 
reve. 6.12.  and all isles and montaines, are moved out of their places. And the kings the of earth, & the great men, and the rich men, & the chief captains, and the mighty men, and every bondman and every free man, hide themselves in dens, 
Esa. 2.19. Hos. 10.8. Luke 23.30.  and amongst the rocks of the mountains, and shall say to the mountains and rocks, fall on us, and hide us from the presence of him, that sitteth on the throne, and from the wrath of the lamb. In cause hereof, let me say unto us, with that holy David; Oh, 
Psal. 50.22.  consider this, you that forget God, lest the Lord tear you in pieces, and there be none to deliver you. Seeing therefore that all these things must be dissolved (and come to pass) what manner of persons ought we to be, 
2. Pet. 3.11.  in holy conversation & godliness? But when this judge our Lord Christ is thus gloriouslyset, than these foresaid persons of each degree, shall stand before him, even great & small: for neither heaven nor earth can hid them, or their crowns, their dignities, Lordships or warlike courage, wealth, will, 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. Look to this now, ye knights and gentiles here present, and you rich in possessions, be not careless of your life: for godly prevention now, shall embolden your persons then, to lift up your heads, because your redemption is then at hand. 
Luk. 21.28.  This order then shall be observed: The books shall be laid open before the Lord: and every man high and low, rich and poor, shall be judged with the sceptre of truth, even according as his deeds are written in those books. Note here (beloved) by an elegant Metaphor, how the spirit of GOD doth display the judgements of the Lord. 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. Not that the Lord hath need of books: for he knoweth the thoughts, words and works of all men, & of every idle word, 
Math. 12.36.  shall man be judged: but, that hereby, he would send us, to our own senses, to know and feel, that all our actions and hearts are in his sight, and cannot be wiped out of his remembrance by other pencil, then only by true faith & repentance. And as we are fallen into this Metaphor, of the Lords books: So let us know that the holy scriptures, 
Ezech. 18. Heb. 6.  attribute three books unto God: viz. liber providentiae, judicii, & vitae: The book of his providence: The book of his judgement: and the blessed book of life. Of his providence, David saith thus: 
Psal. 139 16.  Thine eyes did see me, when I was without form: for in thy book were all things written, which in continuance were fashioned, when there was none of them before. O Lord (saith he) when as yet I was not form in my mother's womb, thine eyes did see me, & in the book of thy foreknowledge & providence of thy divine mind, were all men written from the foundation of the earth, when as yet there was not one begotten.  
The book of his judgements, this former text doth enforce the consideration of, which books were opened, and signifieth 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. For those things, which the 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, as if he red them out of them, 
Apoc. 20.  and shall thereby build a reason unto us all, why some shall by judgement go to hell, some other unto life. Be not deceived therefore (good people) God is not mocked or beguiled: 
Gal. 6.7.  for we shall be adjudged of every idle word, that shall be spoken: how much more, of wicked deeds: as of idolatry, whoredom, blasphemy and such like? Now go too, you that put far away the evil day, 
Amos. 6.3.  and approach the seat of iniquity, which take singular pleasure in ribaldry and filthy jesting: which can laugh the loudest, when your lewd servants are most disposed to lie. 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 iestinges, that are not comely, in such the works of darkness, which rather you ought to reprove in others, then to favour or practise them yourselves? But these evils dwell not altogether in beggars, 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: but for your folly, flattered as fools, to win of you preferment: even of you (I said) there are, that dare despise the spirit of truth, with the false spirit of lying, ribaldry, and filthy whoredom. Your servants perceiving your foolishness, are contented to sell themselves to hell, to gain some earthly preferment at your hands. For, seeing your devilish disposition, they frame their practice to your pleasures: but you shallbe judged of those things most severely. Oh, you serving-men abstain from pleasing your masters, with this egregious lewdness of lying. Wot you what you do? and whose ye are? 
Io. 8.  you do make your souls the slaves of sathan, and you are herein, the children of the devil your father, which is a liar from the beginning. 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. For, you are not called to serve men, but God. And you shall then be found best profitable to your masters, when you shall take sin from their bodies, and exhort virtue to their souls. 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 serving-men. 2. Kings. 5.13. 
2. King. 5.13   
The Lord GOD work our conversion in time, that we may die to sin, and have part in the first resurrection: so shall we be sure not to taste of the second death: because our names are found written, in the book of life: Whereof now we are to speak. 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. Yea, aswell the godly as the reprobate, are in themselves under the censure of the second book, that is, condemnable to the second death.  
But now there is an other cause, why the godly are saved: namely, that their names are written in the book of life. 
Ephe. 1.2.  This book of life is not of this life corporal, but spiritual, and hath his beginning in these our days, but is perfected in the last resurrection, and is called the most sure, and sweet election and predestination of god, which doth 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: 
Ephe. 1.2.  and therefore they cannot perish in the end of time. Of this book speaketh Paul: The Lord knoweth who be his. And though sparingly I would speak in singular reverence of this hidden mystery, 
2. Tim. 2.19.  to many in the world, & comfortable only to the children of life, when their eyes be opened to read this book: yet in humbleness of heart, I say thus much of it: This book of life, is the most certain, sure, firm, and eternal foreknowledge in the most holy mind of God, 
Zanch. To. 2 lib. 3. cap. 3. 712.  by the which he ever hath and doth in his Christ, and for him alone, appoint and choose us, to be his children adopted to grace, and heirs of eternal life, approveth them for his, and taketh peculiar and perpetual care on them. I know my sheep, saith Christ: I know whom I have chosen etc. And those whom the Lord writeth in this book, those only shall have saith and life. And whosoever is not written in this book, without doubt, he shall be cast into the second death. But how shall we know that we are written in this book? Surely every man is to seek the knowledge hereof. To some it is given at morn, to other at noon, and to some only at night, even gasping at breath. The ordinary way to this knowledge is elegantly set down by Paul to the Romans, where the graces of God are so linked in one, & so easy to be perceived, that every man may have an insight, of this golden chain that feareth God. 
Rom. 8.28.  We know that all things (saith he) work together for the best, to to them that love God, even to them that are called of his purpose. 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 borne among many brethren. Moreover, Whom he predestinate, them also he called, and whom he called, them also he justified, and whom he justified, them also he glorified. 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: to be holy and blameless, sober & godly, religious & just, peaceable and blessed in this present world: And not to be worldly bent, and to blaspheme with rebellious spirits, saying: what should I fear to to rob, to kill, to spoil, to whore it, and brace it, and to follow my lust? For, if I be elected, I shallbe saved: if I be not elected, I shallbe damned. But beloved, Oh, hateful spirit against Gods holy spirit of our election. Do you draw hence an other nature in the grace of this book? namely, learn to see, how those that are elected, those shallbe called to feel their election. And they shallbe justified from their former corruptions, sanctified from after sins: and glorified to God. But as we have said, those that be not found written in this book, those shallbe judged by the other books of judgement, and that according to their works. This doctrine is here delivered us to note: john speaketh of the general judgement, executed long after the natural death, and he speaketh generally of all, when as (no doubt) great heaps of infinite thousands, have had the works of Popes and Cardinals, popish priests, and sacrilegious Masses, trentals, doles and chantry fees, moonkish build and frierish helps for them. All whose works of darkness notwithstanding, every man shall rise unchanged, from his former state: For, even so as he died, such shall he arise, and shall have judgement after his own works, and not according to the merit of other men's labours for him after his death. Thus saith God's spirit, which cannot lie: Away therefore with your prayer for the dead, your alms and dole to the poor, at the place and day of Funerals. And even this day I exhort in the Lord, whom it doth most concern, that as I know, and do affirm your hate, to that pestilent piece of popery, and your sincerity in Christ: so ye faithfully show it at this instant. Feed these poor assembled, but foster not that popish opinion, to pray for the soul departed. Forget not the Lord at this present, who hath not forgotten to bring you to great things. Abstain (saith the Apostle) not only from evil: but even also from the shadow & show of evil. If it might be, take some other day for them & give them with warning, that you mean no procuring of prayer for the dead. For I know, that you are assured, that every man shall appear and answer for his own facts, as well this reverend corpse going to his grave, as all you and we here assembled, in cause of him. We must all appear (saith Paul) before the judgement seat of Christ, 
2. Cor. 5.10.  that every man may receive the things that are done in his body, according to that he hath done, whether it be good or evil. The Lord in mercy bless us with his grace, that living in him, we may die in the Lord Christ, and so rest in peace, till our return to this bodily resurrection, when we shall resign to our souls, our new bodies, though burned to ashes, eaten with vermin, in Sea, or by land: For death, land and sea, shall give up, not new creatures, but her received dead, to be reunited, to this resurrection. And so with holy job, we shall all see our redeemer, not with other, but with these eyes, that now we have, 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. To whom be glory for ever. And now time requireth to speak of the first resurrection, which erst we called spiritual. And of this resurrection Paul speaketh thus: 
Ephe. 2.4.  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: And hath raised us up together, & made us sit together in the heavenly places in Christ jesus. 
Rom. 6.4  And again to the Romans thus: We are buried then with Christ by baptism, into his death, that like as Christ was raised of God the father, so we should walk in newness of life. And now of these places we are to observe: First, that there is a death, that goeth before this resurrection. Then, that by an other power, beyond ourselves, we are revived, and raised from that death. And thirdly, what this life is, where unto we are raised. To the first, this death is spiritual, and is none other but sin, as here is said: and when we were dead in sin. And rightly is sin called death: for it killeth all the vital parts of the soul, and maketh it not only unapt, but unable to serve the living God. It depriveth us of the grace of God. It separateth Christ, 
Rom. 6.  which is our life, from us, it bringeth sathan to possess our souls, and haileth us to the second death: which is the infernal lake. This is the nature of every sin, and therefore they are rightly said to be dead, which be possessed of it: as wholly cut off from God, estranged from his life, 
1. Tim. 5.6.  and dead to godliness. So are the lashing widows called dead in spirit, though they live by nature, which give themselves to carnality & fleshly lusts. And of such men also spoke Christ the Lord, saying: Let the dead bury their dead. 
Matth. 8.22  Now (beloved) draw hence this doctrine: We are by course of natural life sinners, but by ourself delights, we are become dead in trespasses: 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 saith. 
Eccle. 9.4.5.6.  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: but this Corpses here present, is so free from all this, that he neither heareth, or conceiveth, feeleth, or partaketh, whatsoever by his occasion here is done: for he is dead, and his life is not in him: Even so (beloved) the dead in sin are as free from righteousness, and the true feeling thereof: as this sanctified corpses is cut from our present action. Moreover this corpse can neither go, nor stir, hinder or let those, that list to carry & convey him whether they would: Neither can the dead in sin, withstand the guide of his deadly soul, the killing devil the prince of hell, but is led and drawn, even whether and to what him lust: to whoredoms, murders, lying, blasphemy, and what not? 
jon. 8.34. Rom. 6.20. 2. Pet. 2.19.  For of whom so ever a man is overcome, his servant he is, whether of sin unto death, or of grace unto life. Last of all, it is not in the power of any dead man to arise again, till his life be returned to him: No more is it in the power of man once dead in sin, to rise again from it: until his life, which is Christ, return, to revive him. Wherefore the Apostle saith, he hath quickened us, even God the father, by the spirit of his Christ, hath raised us up with Christ. Where is then thy free will, and power, to keep the ways of God? when thou hast ears, but fatted ears, that cannot hear: a heart, but blinded, 
Matt. 13.14.  that cannot perceive the good will of god: a soul, but dead and estranged from the life of God. 
Ephe. 41.8.  And for this cause God is said, to raise us from the dead, that Christ may give us light, & that by his mighty operation through faith in him. It is his mighty operation, 
Colos. 2.12.  not man's weakness, to raise us from sin: For sathan is stronger than we, 
2. Tim. 2.26.  & holdeth us (once dead) even at his will, as Paul saith, so as it is not possible for us, to arise from his bonos, till our life Christ, which is the stronger, 
Luk. 11.29. Math. 12.29. Mark. 3.22.  enter combat with him, bind him, & take us (his spoil) away from him. The workman then to raise us in this first resurrection, is not man, but God. And he useth hereto (as his finger to form us anew) his word and his spirit, & both from himself: that he might have the whole glory of our life. Embrace then this holy means, come to the word, there is his spirit. If thou be his he will draw thee to it, lighten thee by them, & raise thee from this spiritual death, as the Apostle hath said, 
Rom. 3.11.  If the spirit of him that raised up jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, because that his spirit dwelleth in you. Now what this resurrection is, the Apostle doth tell us: namely, newness of life, saying: 
Rom. 6.4  We are buried then with Christ by baptism into his death, that like as Christ was raised from the dead by the glory of the father: so we should walk in newness of life. This is then the first resurrection: namely, newness of life. There must be life (beloved) as well in the spirit as in the body. Many men seem to live, and to do the works of life, but not in the spirit, but in the body: to serve their turn, to answer the law, to observe the time, but all this while the spirit liveth not. Many a papist to day will come to Church in body, but he bringeth a dead soul with him: for Christian Religion hath no room in his heart. 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. According to this sentence of Paul: 
Ephes. 4.22.  Cast off the old man, which is corrupt through the deceivable lusts, and be ye renewed in the spirit of your mind, and put on the new man, which after God is created in righteousness and true holiness. And at one word to speak it, herein consisteth the first resurrection: To cast away the works of darkness, and to put on, Christ the armour of light. But, as no man raised from a filthy puddle, will willingly bear with him the miry spots of that dirty soil, but will rather cast away the defiled garments that he might appear cleansed: 
Hos. 3.  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, & so increase in it, that we must (as the Apostle Jude saith) even hate the very garment that is polluted by the flesh. 
vers. 23.  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, 
Colos. 1.13.  Godliness, 
Tit. 2.11.  sobriety and honesty. Thus shall we live, & reign with Christ, a thousand year, viz. for ever. Now call your spirits to your senses, and see how ye savour this truth, (beloved in Christ) Rouse up your drowsy hearts and with the perspicuity of a good conscience, sift and search yourselves every one, how you have profited by this doctrine, and whether you live or die. Be not deceived, God is not mocked: whatsoever a man soweth, that shall he reap. For, if ye sow still to the flesh, your former corruptions, you shall reap the second death. But if now, you can take hold of Christ's doctrine, by his spirit, & from his truth sow to your spirits, the seeds of the word of Faith, of righteousness of peace, and godliness, 
Gal. 6.7.  you are partakers then of the first resurrection; and shall reap hereof, life everlasting. And in this examination, two sorts of men, are marvelously convinced. The first, neither feeling death or life in god, runneth headlong to his lust, in infidelity and greediness to sin: as though that only were his chief beatitude. And these be the Atheists of our days, whose consciences are seared up with an hot iron, so, as no word can pierce into their hearts, or sap of God's spirit have course in their members, but are past all feeling, even at the point of damnation.  
The second 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: 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. 
Apoca. 3.1.  And writ unto the Angel (i the Minister) of the Church which is at Sardi: These things saith he, that hath the seven spirits of God in his hand, and the 7. stars, I know thy works: for thou hast a name that thou livest, but thou art dead. Oh (beloved) mark well this Church of Sardi or Lydia. She is not an idolatrous Church, but professing God and godliness. She hath the form of God's government, his word, his ministers, & is called his Church. She seemeth for her outward show, to be most Christian and holy: but in deed and troth, she is convicted of death. And that not because she hath no part of godly life in her, but because she hath fallen from her first love, life, and strength in him, that holdeth the manifold graces (called 7, spirits) in his hand, to dispose at his good pleasure, & the sufficient number of his preachers, named stars, to shine into the darkness of man's nature, with the brightness of his word. 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, but sought not the Lord, in truth and sincerity. 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's spirit floweth thence, into an open practice of holiness and godliness, righteousness and honesty: That same Church, people, or severed person is as dead before the Lord. But yet in this Church of Lydia, there were a few names, as the Lord noteth in the 4. ver. of the 3. chap. which had not defiled their garments: that is, had not stained the profession of Christ, which Christ, they by baptism, had put on & is the wedding garment, adorning our beauty in him, & covereth our infirmities & iniquities, from the censure of god's justice. Very comfortable is this to the Godly, but to the wicked most terrible. The lords eyes behold the hearts and acts of men, and doth daily discern the number of the Godly: but keepeth records of the wickeds practises, against the day of wrath. O England, England, Oh thou Church of Sardi, if thou be looked into with a spiritual eye, thou shalt be found near unto death: only a few names or persons are kept in thee, for a reserved séed to the Lord. In outward show, what Church more holy? Thy Princes are protestants: Thy angelical stars, thy bishops and preachers, are learned teachers; Thy government is godly, thy profession is holy: But (O England) if thou be sounded to the heart, thou shalt be found (I fear me) very sick and near unto death. Many maladies have met with thee, no sickness, but hath taken hold of thee, and sore weakened thy strength: 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: Thy religion, is a cloak to all thy iniquities. But as a spot is soon espied, and seemeth most foul in a scarlet rob: So the brighter thy profession is, the sooner thy sins are discovered, and thine imperfections more notorious. But by two especial notes, a sick man is known to be near his death. First, his pulses labour weakly, his speech draweth farrely, and his strength is fled away: Secondly when he is suddenly bereft of his vital spirits & perfect senses, so as he is not feeling the parts of his dying body, he is deemed near unto his death. Alas, look into the body of England, for the soundness of her life, Christ in her; & behold, her pulses beat faintly, her speech fetcheth farly, her strength is marvelously decayed. Is her zeal to religion, as it was in the beginning of her majesties reign? Is it continually vigent in all the parts of the body? doth every knee bow to Christ the Lord in her? doth every tongue confess jesus to be the Lord, to the glory of God the father? Nay, (alas) this little life left, is drawn near to the heart, and the heart is very sick. A few names, a few, in respect of so great a number. What meaneth it, that so many magistrates are molested with cark against conspiracies and domestical furies? That such and so great vices, are daily spread, 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, as by degrees, from her former strength in Christ. Religion is thought to be strong enough of itself: for aid it can obtain little, except about the heart. Godly conversation is fled out of the country, God grant him godly, & constant entertainment in her graces Court. Charity is become key cold: for no man hath leisure to love beyond himself. Hate of iniquity is banished the land, and the true love of God is hardly to be found, in the body of England. Even now is performed again the prophet Hosea's speech: There is no truth nor mercy, 
Hose. 4 2.2.3.  nor knowledge of God in the land: by swearing, & lying, and killing, and stealing, and whoring, they break out, and blood toucheth blood: therefore shall the land mourn etc. And are we not senseless of our weak estate? Do not our spiritual preachers cry unto us? 
Esa. 1.53.6. Rom. 2.2.  There is no health from top to the toe. All have gone astray, every man after his picked & choose way: the long suffering of God, hath been to draw you to repentance, but you have abused his great patience, & are like to the raging seas: for in the glory of your presumptions, you have cast up to the eyes of the Lord, the filthy foam of your bloodgiltinesse. But now repent in time, ere the day of his decree come forth. 
Zoph. 2.1. ●.  Gather yourselves together (O nation not worthy to be beloved) lest you be blown away like chaff, in that day. Seek the Lord ye meek of the earth, you that have wrought his judgements. Seek righteousness, seek lowliness, if so be the ye may be hidden in the day of the lords wrath. But, beloved in GOD, 
Esa. 26.20.  how feel we ourselves now? are we sick or whole? To this me think some do say: No, sir: loquere no bis placentia, speak more pleasant things to us. Cry, peace, peace, 
jere. 20.1.  even till the day of war. Cast jeremy into prison, saith Pashur, & his partakers: for he speaketh against this city. But those names only, that are about the heart, and have not so stained their , they say: he is not worthy to die: for he hath spoken to us in the name of the lord our god. 
jer. 26.16.  But of the residue, what shall we say? truly we may rightly say as God himself spoke to his prophet Ezechiel, in the time, saying: Also thou son of man, the children of thy people, the talk of thee by the walls (as they sit at their banquets, 
Ezec. 33.30.  thou art their sauce to their delicates) & in the doors of their houses, & when they sit in the streets to recreate themselves, & speak one to an other, saying: (in derision of my law) come I pray you, & hear what is the word that cometh from the Lord: for they come unto thee, as the people useth to come, and my people sit before thee, and hear thy words, but they will not do them: for with their mouths they make (mows &) jests & their heart▪ goeth after their covetousness. And lo, Thou art to them, as a jesting song, of one that hath a pleasant voice, & can sing well: for they hear thy words, but they do them not. And when this cometh to pass (for lo, it will come) (namely the ripeness of this sin, & the performance of my prophet's threats from me) Then shall they know, 
Verse. 28.  that (not a jesting singer but) a prophet hath been amongst them. When Lord? even when I will lay the land desolate (saith the Lord) & waste, and the pomp of her strength shall cease, etc. O lord in thy great mercy look down upon our English Israel. What is he the seeth this huge heap of people, here this day being a stranger to the state of this country, but presently might conceive much life of god to be in them? Surely it is a great people, yea a very great auditory: I have not seen the like in the country, the Lord bless you all, with the first resurrection, according to his blessed will. But you of the greater sort, take you care, that ye come not to hear what the lord saith, only for civility or neiborly courtesy, in respect of these funerals: or in niceness, to hear a voice that might delight you: but what cause soever brought you, now that you are come: be attentive to the lord, that you may be taught of god. As for the greatest number, it is too apparent, & will be proved anonne, that as our prophet saith, they follow their covetousness. They are come in hope to have a dole to day. Against whose greedy desire eftsoons I pray you, to whom it belongeth, that regard may be had hereof: 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. But (beloved) let the bell call you to another Church, or at an other time, be the preacher liked never so well, & we shall not have the third part of this audience. Nay, if we might have but the fourth part, and that on the Sabbath only, it were in these parts a virtuous people. And after our hearing, how do we digest the word? For the most part, this is all: 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: But even as minstrels sung once heard, is straight forgotten: So very few, with Marie, layeth up in his heart, those things which the Prophet spoke, Take heed that you spurn not at your Physicians: for then your health is at an end. Did Esay cry in his time, 
Esa. 53.1.  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. But as for this people, (though thou O Lord) speak in us unto them, yet will they not bend their ears, to hear thy voice in us. Though the earth be weary of her sinful burden, & as surcharged (with the heaviness of sin) doth universally totter as a drunken man, 
April 8. 1580.  at our iniquities, and thy heavy judgements: yea though the waters here below, the heavens & planets far above, though blazing gleams, 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: 
jere. 8.6.  yet no man saith to himself, and what have I done? But every man goeth to the corruption of his own heart, and fetcheth thence, the labour of his life, in Hypocrisy, Popery, Drunkenness, Whoredom, covetousness, pride, ambition, atheism & such like. And all this cometh hereof, that being almost all dead, we feel not, that we are once touched with sickness. We go on in our wickedness, and seek credit against our reprovers, & scorn at God's judgements, and when most seeming is of imminent danger: we assure ourselves of great security. Oh people of this wayward 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 ourselves. 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, and hearken with comfort to this my cry: Arise you that sleep in your sins and shameful security (O Christians by name) Arise from the first death of sin, by the operation of God's holy spirit in you, and walk in newness of life, by the light of the glorious gospel of GOD, given you in Christ, so shall not the second death have any power of you: because you have taken part in the first resurrection.  
And now I perceive this first part hath taken my whole time allotted me, so as I can not speak of the second, which is so depending of the first, that well they can not be disjoined. But in as much as your civil solemnities, ask more time, then possibly the forenoon would afford us, I will defer my second part till some other time, except I receive your pleasures, farther to proceed. Well then: knowing now your godly desires, by the herald at arms, that I should proceed: Let us read our second part, and it is thus: For on such the second death hath no power, 
Text ver. 6.  but they shall be the priests of god and Christ, and shall reign with him a thousand year.  
In this part (dearly beloved) the Evangelist doth by a most elegant phrase, describe the state & condition of the faithful, affirming them, so far of to be once touched, after the 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 the just, the due praises of the Lord: saying, for on such. etc. But to the further opening of this excellent part, let us observe these three things: First what is to be understood by this second death. Secondly, of what prerogative & power the same is. 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. The second death, (to be short) is that which followeth the first, as a merit of his desert. But death is said to be twofold, in the holy scriptures. For as there is a death of the body, so is there likewise a death of the soul. But of death of the body, we have said before: And of the natural death, God's holy book, our common experience: and the dead body of this departed Christian before us, beareth perfect testimony. Of which the Apostle Paul saith: It is decreed that man shall once die, and then cometh his judgement. And our Apostle in this book: 
Heb. 9.27. Apoc. 14.13  Blessed are the dead, which die in the Lord: (or for the Lords cause) for they rest from their labours, so saith the spirit, and their works follow them. Their own works follow them, not the works of other for them. 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, and is here called the first death of the body. For the which, the soul, that dieth in sin, shall abide much pain & torment in hell, when yet the body thereof sleepeth quiet in the grave, expecting his woeful resurrection.  
And now of the second death, which Christ jesus, 
Matt. 10.28  and our Apostle john calleth hell, & the lake of fire. Fear not them, saith Christ, which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both body & soul, into hell. Here is the death of the body, the first death; & the death of the soul in hell, the second. Of the same second death, speaketh S. john in this received text. Go too, you worldlings, 
jam. 5.1. Rom. 2.5.  that treasure up wrath to yourselves, for the last day: tribulation and anguish, death and hell, shall be your portion. Look to this you scorners that put far off the last day, here is to you endless woe. You have made a covenant with death, but death itself 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. For be the day never so long, at the last cometh Evening. Oh, beloved that weep now, then shall you laugh and rejoice, if so that you kiss & embrace the Son of God, & fall before his presence, condemning yourselves for sin, & killing sin in you, by the power of his spirit you shall then see the proud antichristian Pharaoh, & all his popish Egyptians, cast into the sea & gulf of unquenchable fire, when yourselves, by your mighty Moses & captain christ, shall be led into the heavenly land of promise, there to reign with him for ever & ever. Many men move much dispute about the site and place of hell, this fiery lake: But I say only this of it: It is a forbidden curiosity, engendering strife, devoid of profit, to question where, and in what place it is: But it is a commanded divinity, to seek the living God, with reverent fear, by his mercy, and Christ's merit to be ransomed from the pains and power thereof. Of whose power, we thus say: The second death (which is hell) hath a double power or prerogative. The first is a prerogative to receive such persons as of right do belong unto her. The second is, perpetually to keep their souls in that lake, till the day of judgement, 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: but after that day, shall possess both the bodies & souls of the malignant Church, to her everlasting torments. Now, what souls and persons, do belong to her, our Apostle doth tell us, in the 21. of this book, saying: But the fearful and unbelieving, and the abominable, 
Apoc. 21.8.  & murderers, & whormongers, & idolaters & sorcerers, & all liars, shall have their part in the lake, which burneth with fire & brimston, which is the second death. Three sorts of persons God's spirit doth assure us, to be under the power of the second death. That is: the obstinate Infidel, the fearful Papist, and the abominable covetous of the world: as drunkards whoremongers, murderers, covetous, liars and such like. Delicate be your delights, ye gallants of these days, but wisely call them to account, before the mourners follow the sinful corpse to the grave. 
Eccle. 12.1. etc.  For if the Lord (which is the searcher of the heart) find your delights with death to end in infidelity, in fearful popery, or in any these carnal abominations, them deceive not yourselves: for the prerogative of the second death, may not be taken from her. God is a just God, 
Rom. 2.6.  and in his justice, will judge every man according to the very nature of his work. Note here also, that civil honesty, without Christ's divinity, cannot keep the honest Infidel, and unbeliever, from the second death. For we possess the heavens, by inheritance only, and we are none otherwise made heirs, them by this prerogative, that we are made the sons of God. 
Io. 1.  And we are none otherwise made the sons of God, but by our faith in jesus Christ. Nor can this faith be else obtained, but by the spirit of God. Or doth this spirit otherwise (ordinarily) work it in us, then by the preaching of the word of God. But, the infidel rejecteth the word: 
1. Thes. 4.5.  and therefore God's spirit: likewise our Christ, and in him, our heavenly father, and so finally, this heavenly inheritance. And as for our honest life and good works, they serve, but so seal up the hearts of the faithful, to th'assurance of their election, 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: That is, our wisdom, our justification, our holiness, our free and most absolute redemption: 
1. Cor. 1.10.  and so in the bottom of our hearts, do by faith embrace him.  
2 The second sort subject unto hell, are the fearful papists, who shall never (so dying) escape the second death. And if you will mark with me this Epitheton, fearful: & therewith measure in truth, the popish profession: you must of mere necessity grant me, that no papist (dying in his popery) can be else where placed but in the second death. 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, 
Psa. 111.10.  as: The fear of the Lord is the beginning of wisdom: commanded, 
Psa. 2.10.11.  Serve the Lord in fear, & rejoice to him with trembling. Again, Fear god, honour the king, 
1. Pet. 2.17.  love brotherly fellowship. But this is that fear, which Gods spirit planteth in his children, to serve him in his true worship, & is ever joined, with assured knowledge, & affiance in God. And in the knot of christian marriage, 
Psal. 58.9. Psal. 112. Psal. 118.  this sacred fear is rightly shadowed: for the wife feareth to offend her husband, but it is for reverence & love to him, & never without affiance of his favour, because she knoweth him, to be her married husband: So likewise the godly child, doth fear to displease his father, not because he doubteth of his love, but for that he would not grieve the spirit of his life, whom he feeleth most assuredly in natural knot, fast tied to him. And though his father lend him a frowning face, he knows that those his looks proceed of fatherly love, to his correction. whereof persuaded, so he feareth, so he trusteth, so he naturally loveth & obeyeth him. And this knowledge & love driveth away filthy fear, which gendereth painfulness. But the fear that john speaketh of, is flat contrary to this. It is begotten by distrust in god, it is borne of ignorance, it liveth to despair, & dieth in great painfulness. what other is the whole profession of popery, but mere timidity? They ever distrust god of his promise, during their life, & therefore they die in fear of his favour, at the hour of death. If he say: That soul that sinneth shall die, they believe him not, but walk from sin to sin, committing more trust to a Pope's bull, than credit to the immortal word of god. If the Lord say, and swear also: Verily, verily, 
Io. 5.24.  he that heareth my words, & believeth in him that sent me, hath everlasting life, & shall not come into condemnation: but hath passed from death to life. yet the papist is afraid to rest upon this promise: for he doth not absolutely believe it, but is in fear notwithstanding, that after death, his soul shall go to condemnation, if not to hell, yet at the least to purgatory. Though the spirit of God say, There is no condemnation to them that are grafted in Christ jesus: whose life is not after the flesh, but after the spirit: yet the papist, will not believe, that he ought to be assured of this Christian rock, to rest upon: but casteth himself into the raging sea of wavering distrust. Which fearful persuasion, hath been the very building of all Abbeys, priories, & popish paultries, from many years past us, and doth breed great blasphemy to the glory of God. For first it taketh away the foundation of our faith, in the merit of Christ, which is, the God almighty is become our father in him, and that he is now well pleased with us, and as a father, not only doth pardon our sins, but so tenderly loveth us, that our necessities whatsoever, he carefully helpeth. It taketh away also this holy boldness in love, which his spirit doth assure us of, and Christ doth teach us to cry unto him: 
Math. 6.  O thou that art our father. Secondly the popish doubtfulness taketh away the benefit of Christ his son. For we are taught to believe, the Christ is dead, for us, that he is the lamb of God, which taketh away our sins, that nothing can condemn us, because our Christ hath justified us, and is dead, risen again, and set at the right hand of God, for us, so that in him, we that truly believe, are more than conquerors: 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. This certainty the book of God doth teach us: but from this anchorholde, the devil and popery, laboureth to draw us. Thirdly it taketh all godly consolation from us, in the day of tentation, & layeth us open to Satan's jaws. For who can lift up his heart, in tentation, that fight with his enemy much stronger than he, hath no hope of his captain Christ, the strongest of all, or in the mercy of God, to defend him? It also taketh away ardent & earnest prayer to God: for who can with comfort cry in trial, that standeth in fear he shall not be heard? but in the end he falleth into despair & hate of God, to all looseness of life, and ruffianlike boldness, taking lust to live in sin, not expecting other than hell at the end. last of all, the popish doctrine of doubtfulness fighteth flat against the nature of our Christian faith: which is not a light opinion of our God, and Christ his love to us, and our salvation in him: but a most firm, stable and sure foundation settled in our souls: 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, 
Rom. 8.  to be his children, and fellow heirs with our eldest brother Christ our Lord, in his great love, wherewith he hath loved us, yea, even when we were his enemies. Wherefore we are taught that be faithful, 
Rom. 5.  to hold this for most certain: that though we be wicked of ourselves, yet are we justified by his grace, in our faith, and have peace with God, and free access in one spirit, to God our father now, and shallbe received to him of Angels, when we depart this life, as this our text doth also tell us. Hell shall not touch us, but we shall reign with God, his priests, and holy ones for ever. Cast off popish fearfulness therefore, & acquaint yourselves with the hearing of the word of God: so shall ye learn, to be firm in faith & sure to live. Here be touched also, all those, which fear men rather than God, and in time of persecution run from religion, or in the presence of popish princes, judges, tormentors, or before a bald masspriest, dare not confess the Lord: but to save his momentary life, doth cast away the eternal. He that will save his life, shall lose it: 
Matt. 10.38. Mark. 8.35 Luk. 9.23. Io. 12. 2●.  & he that shall lose his life for my sake and the gospels, shall save it, saith our saviour Christ. Pray, pray: pray the Lord to pull you out of popery (beloved) and in speed, come out of Babylon, 
Apoc. 18.  which is appointed to be cast into the fiery lake, least being partakers of her sins, ye also feed of her plagues. The third sort which shall to hell, are the abominable murderers, harlots, and such like. 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, but most filthily they blaspheme it, persecute and torment those, that profess it, to whom is reserved fire & brimstone. Heb. 6. Heb. 10. The rest, are so manifest, as need no commentary: 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, 
1. Io. 3.15.  (as john saith) or with the sharpened tongue (as David saith) or with the hand, as Cain did his brother habel. 
Psa. 120.3.4  And forget not that the second death, is the receptacle for all such as die impenitent hereof.  
The second part of deaths power in hell is, fast to retain her captives, from the hour of their death with Dives, until the day of the last resurrection: which thing is most plainly proved by the story of Dives and Lazarus. 
Luk. 16.   
Now (beloved) the papists grant with us, that in the hels there is no redemption: but they say, that in the earth there are distinct, three sorts of men: One sort most holy, another sort most wicked and the third sort of a certain mixture, neither so holy, as strait upon death they demerit to go to heaven, or yet so wicked, as at all they can be sent to hell, but are for a time, committed after death, unto the pains of Purgatory, and must thence be delivered, not by mercy, but by merit of Masses (dirty) diriges, pope's (paltries called) pardons, and such like. And here is your foundation, and your cause of prayer for the dead. In answer whereof we grant: some persons are so sanctified in earth, that strait from hence they go to heaven, but not for any their merit: For they are taught to hold, that having done all they can: 
Luke 17.10.  yet they are none other but wasting and unprofitable servants. And that some are so wicked, that strait they go to hell, as all obstinate, rebellious and traitorous papists, fearful wretches, and abominable persons, we firmly believe. But, that there are any so imperfect, that for their imperfection, they are stayed from heaven, 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. And touching these mixed persons, surely the Church neither hath had, or shall have any other. Of women: was not that most holy maid, Marry, the blessed mother of Christ, one most sacred? 
Io. 2.3.4.  But both the holy scriptures, and her own confession convinceth her of sin, but she is saved by her Christ, 
Luk. 2.  saying: My spirit doth rejoice in God my saviour. And for her daily sins, she, as all other, is taught to pray: forgive us our sins. 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: the Apostles were the most pure, and yet not without the bodies of sin. What else moveth Paul, to cry to the Romans: 
Rom. 7.24.  O wretched man that I am, who shall deliver me from the body of this death? And this our most holy john, in his first Epistle, doth accuse himself, 
1. Io. 1.8.  & all other Apostles, of sin, saying: If we say that we have no sin, we deceive ourselves, etc. Thus they lived, & thus they died with this battle against sin, but had victory in jesus Christ. Yet I trow, that the papists will not say: how the gracious virgin Mary and the holy Apostles, went from death, to their popish purgatory. 
Rom. 7.23.  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. By means whereof, there cannot but be many sharp battles, in the heart of man, so, as some times, he slippeth & is brought very low, & sometimes he resteth again and taketh courage, and stoutly standeth under the banner, of his captain Christ, by the strength of his holy spirit: but yet at the hour of death, if he should be measured, by his falls, he should be judged worthy of the second death. 
Psal. 130.3.  But because he hath his part (by true & loving Faith, in repentance) of the first resurrection, he dieth blessed in the Lord, and holy, resteth from his labours in earth, and pains in hell: for, the second death hath no power of him, much less can a popish purgatory, which is not. I come not to dispute with the papists now, but to lay forth the plain doctrine of salvation, to your Christian hearts, and something to let you see the blindness of the side, which in so clear a light do grope at their own inventions. But to your purgatory thus much: Is there such a place? yea sir. I pray you where sir, have you warrant for it in the holy scriptures? Forsooth saith the papist, both in the old Testament, and in the new. doth not Zacharie say: 
Zach. 9.11.  I have loosed my prisoners out of the pit wherein is no water? Sir, here is our purgatory. Well proved: and like the rest of all your religion. Here is mention made of a pit void of water, & that is enough for purgatories proof. Such warrant have they, for the assumption of their Lady, having no warrant for it, in their blasphemous Mass, of that day they solemnly sing the Gospel, of Marie & Martha. But this is enough to blind the eyes of the ignorant, that they have the name of Marry, in that Mass, although it concern a far other matter, and be altogether spoken of another person. And even such is the popish beggary of this rich place, and promise of God's prophet here. But be it that this scripture did any whit toote at your purgatory: I pray you sir, hath your purgatory neither fire nor water in it? you see, water is here denied, and here is no mention of fire at all. Besides, the delivery here is said to be, by the Lord in heaven, and that in his mercy, without their merit: But out of your purgatory, men's souls are delivered by men: in earth, without him in heaven, through their merit (to his justice) of prayer and alms, and diriges, and restless masses, and such like, and not by his mercy. And for the proof hereof, you cite this place: 
Matt. 5.26.  He shall not come out thence, till he hath paid the utmost farthing. If this sentence serve your purpose, than this doctrine, is rightly gathered of it, that though all the papists in the world pray and cry, and lance themselves, 
1. King. 18 27.  with their forefathers the false priests of Baal, till they cease to live, yet their poor popish prisoner lieth in the pit still, but without fire or water, (it is sure, some driefatte) till he hath paid, & not prayed, the utmost farthing. Thus (beloved) ye may see what gain the papists have got of this place, which they have stolen from his true sense, to shadow their shameful bribery, and merchandise of men's souls in a feigned purgatory. If it be lawful to allegorize this place, 
1. Pet. 2.1.2.3 Apoc. 12.16.17.  than this lake is rather the power of Satan, & the blood of the covenant, is the death of the Lord Christ: who hath long since, before we were borne, purged us, and thence delivered us, 
●oll. 1.13.  and hath translated us into the kingdom of himself. And your own doctor Jerome affirmeth, that this lake is (not purgatory, but) hell itself. But the true sense of the place is, an assurance of God's hand to them of jerusalem, for the covenant of his Christ, for whose sake he hath now brought them from Babylon's bondage.  
A second place, the papists have of the new Testament, & that is out of the 1. Corinth. 3. Every man's work shall be made manifest: for the day shall declare it, because it shallbe revealed by the fire, & the fire shall try every man's work, of what sort it is. And this place seemeth so flat on their side, that needs we must have a purgatory. 
Aeneid 6. Olimp. 2. Aretius' loc. 56.  Truly, for all this, we must drive them to Virgil, & Pindarus, for Paul doth no whit help them. And (good Christian auditory) measure their opinion, by this scripture, and you shall see how falsely they father their purgatory hereof. Herein is mention of fire, I grant: But such is this fire, that not the persons that do work gold or stubble, but the work wrought shallbe cast into it: For he saith, & the fire shall try every man's work, etc. but they are to prove a place of fire, wherein the workman for his work, is to be cast, which thou seest cannot be this. Again, they say no man shall come into their purgatory, but the mixed sort whereof we spoke before: But Paul speaketh here, of such a fire, as universally all must be tried by. For he saith not, they which have builded hay, wood or stubble only, shall be tried there, but also they, which have builded gold, silver, & precious stones upon the foundation: These good workmen must yet go through this fire, or at the least their workmanship: For he saith, every man's work, etc. Further, the text doth not say, that this fire shall purge the work from corruption, or change it: as to make Hay become Gold; Wood, Silver; stubble precious stones: But he saith, it shall be ignis probatorius, non Purgatorius, it shall only prove and try, what nature the metal is off, not purge the person; or his work at all. Do not ye see, by this sounding and short sifting of their popish follies, with this portion of holy scripture, that the papists are sacrilegious robbers of God, and his scriptures? I doubt not, but you do. Add to this, their own doctors are of other judgement, touching this fire. chrysostom taketh it for hell fire: 
To. 1. li. 4. c. 36  Jerome, for the fire at the last day, which shall then try every man's work what it is: Gregory a Pope of Rome, understandeth it for the afflictions of this life: And ancient Ambrose interpreteth it of doctrine, which of all other is the nearest the mind of the Apostle. For, the Apostle speaketh only of preachers & their labours, which the fire of God's judgement shall make manifest at his appointed season, whether they have preached with the grounds of Religion in truth, and taught other points of doctrine also, sincerely & sound, in purity of truth, or more corruptly have laid erroneous opinions; upon the foundation of our faith. This was the Apostles purpose, so that if this fire should be of purgatory, than no man, but preachers, (protestants and popish) should come thither. Last of all, their transgressions could never in this fire be forgiven, but only proved such as they were. But if they could have so good hap, as there to be purged, yet is mercy so shut out of that purgatory, that no prayer can obtain remission of sins there, or any redemption, can be had, till sufficient pains be paid in that scarrefire, and so by fire, the soul must be purged. Some other places they bring out, for their purgatory. As, 
Macha. 1●.  that act of Machabeus for the dead, who sent his silver to pray for them, and is commended by the abridgement. 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 than the prayers of some ancients before us, for the dead, did, when as they dreamt, not of purgatory, but thought only of the resurrection, 
vers. 44.  as judas doth in this place. But I say to this place, as some Lawyers use to say: Truth may not be trodden underfoot with a counterfeit show. 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 Historia Purgatorii, cap. 20. sess. 8. I will no longer detain you (good people) in these purgatory matters: 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. No, no, the second death is the only receptacle of them, that go not to heaven, where they shallbe holden remediless until the last resurrection. And this is the power of the second death. Against this the papists also say, that after life there is forgiveness of sins, to this mixed company, which is obtained by their friends, and merits of the Church, for them. But (beloved) this is their dream against the truth of the scripture, and the judgements of their best doctors, both which affirm plainly, that after natural death, there is no remission of sins to the departed. Wherefore David (in his life time) prayeth, 
Psal. 39.13.  O Lord stay thine anger from me, that I may recover my strength before I go hence, and be not.  
The parable of the wise, 
Matth. 25.  and foolish virgin, is set down of Christ to prove this. and how fareth it with them? The wiser sort take Oil with them: They love, and live a Christian life, while they have time in this world, and therefore their own works do follow them: and present themselves, as a witness to the party's faith, and are crowned with mercy: Come ye blessed of my Father, when I was an hungry, you fed me. But the foolish Virgins, though of the same calling, Virgins, the same profession to bear the lamp: Yet, because they were careless of Gods 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. These (I say) wanting true obedience to GOD, who hath said, 
Matt. 5.16.  Let your light so shine before men, that they seeing your good works, may glory your Father which is in Heaven, had abundance of carnality, with them.  

1. Tim. 5.24.  These their evil works, as some went before, and some followed them, unto judgement: so, they (after life) could have none other answer to their cry, 
Matt. 25.13  (Lord open to us) but this: depart ye cursed, I know you not. As many of you, here present, therefore, as long after life: seek the Lord while he is to be found, before your natural death. While ye have the light (saith Christ our Lord) walk in the light: For darkness will come, wherein no man can walk. And his Apostle Paul saith, 
Galat. 6.6.  While we have time, let us do good to all men: but he saith, while we have time, which time is, that we possess in this life, and not others for us after it. To this doctrine the ancient writers subscribe their hearts, and have left their hands with us, yea even such fathers, as the papists approve for saints, & their writings equal to the holy scriptures.  
And first touching the sentence of David before cited, videlicet: Lord stay thine anger from me. etc. Ambrose 
Ambrose To. 1. li de B●. Mor. c. 2. pag. 243  saith, Qui enim hic non accipit, etc.  
Truly he the receiveth not forgiveness of his sins, in this life, shall not be there. He shall not be there. Why? for he can not possibly come to eternal life, because life eternal dependeth upon the forgiveness of sins. And therefore David prayed, Forgive me Lord, that I may be comforted, before I go hence. Thus far Ambrose. Jerome a priest of Rome, and one of the four Evangelists of that Synagogue, upon the same text, writing upon Esay, saith: 
Hier. in Esa. to. 5. cap. 65 Pa. 244. b.  He that whilst he here liveth, Dum in hoc corpore vivit) hath not obtained forgiveness of his sins, but hath without such remission, departed this life, he perisheth to God, and ceaseth to be: although he continue to himself, in pain and torments. And as touching the second scripture: Dum tempus habemus, Jerome saith of it: This our present life, is the seed time for us to sow, whatsoever we will (saith Jerome:) but when this life is passed, and gone from us, then is the time of good working taken away also. Augustine saith hereof, In futuro solism est remuneratio, In the life to come there is only recompense and condemnation: but in this life, our sins are either bound up or loosed. And that learned Cyprian saith expressly: When our departure shall be here-hence, there is left no place for repentance or power of any satisfaction. No saith Augustine ad Hesichium: 
Aug. ad Hefic. To. 2. epi. 80. fol. 350.  For in what state soever at the last day of man's life, death shall find him: 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: 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. From all these places, and witnesses then (beloved) ye see, that neither popish prayer, romish masses, deadly diriges, frivolous alms, or paltry pardons, pains in purgatory, or popish pardons can any whit alter the state & condition of the persons once dead: but such works as they themselves carried with them, such shall they rise withal unto their judgement: whether lamps of loving faith, to the praise of God, or cressettes of corruption, to their own condemnation. And thus I will conclude, with the spirit of God's sentence, our best moderator, and so pass to the last branch. 
Io. 5.28.  Marvel not at this (saith Christ) for the hour shall come, in the which all that are in the graves, shall hear his voice: And they shall come forth, that have done good unto the resurrection of life: But they that have done evil, unto the resurrection of condemnation. The same assurance of doctrine, God's spirit, by Paul doth deliver us saying: 
2. Cor. 5.10.  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, whether it be good or evil.  
Note well this doctrine, and amend your lives, rest not upon the doubtful doctrine, of popery (O dearly bought children of GOD) but fix your faith, in this absolute doctrine of sound warrant, which is yea, 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: 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. But even in what state the soul departeth from the body, at the coming of death: even unchanged, he retireth to the same body at the last, for the deeds done by himself, and not for the works of any other done after him: And to receive his judgement, whether through faith (in her fruits) unto life, in Christ, or because of sin and Satan, to eternal death. This is the sound, and sure doctrine of our good God. But as for the gainful and painful preaching of popery, and her purgatory, as a most venomous Serpent, flee from it: that you may escape the second death, and be partakers of the felicity of the just, which our text saith, is this: For they shall be the priests of God and Christ, and shall reign with him a thousand years.  
Cicero hath said, that true beatitude or blessedness consisteth of two parts: Namely, to be free from all kind of want and misery: and so to abound in all goodness, that on no part he needeth to ask further. Surely this very happiness shall come to all those, which be partakers of the first resurrection. First, they shall be free from all woe and misery, in the end of their course: for the second death, shall have no power of them. And they shall abound in all felicity: for they are blessed, & holy, and shall therefore reign with Christ for ever more. And here again (beloved) note with me, what it is, to be blessed and holy. Namely, to have forgiveness of our sins in Christ's death: 
Heb. 9  and by the same, to be purged and segregated from dead works, to serve the living God. 
Psal. 32.1.2. Rom. 4.7.8.  Blessed are they (saith David) whose iniquities are forgiven, & whose sins are covered: 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: mark it well, and thou shalt see it: Not they, that live so uprightly, that God hath not any thing, to lay to their charges: for none such can be found amongst the sons of men. For what is he, that liveth and sinneth not, yea, more than seven times a day? 
Psal. 14.1. & 53.4.  No flesh is righteous in God's sight: for all have sinned, 
Rom. 3.23.  all have gone out of the way, every man his severed course: this, after this sin, another, after that, and all are therefore deprived of the glory of God: 
Dan. 9.5.  All are taught to cry, We & our fathers have sinned, we have done unjustly, but deal not with us, O Lord, in thine anger, for than we perish: but in the multitude of thy mercies, have thou mercy upon us, and forgive us our trespasses. And herein consisteth the felicity of the just, that they have feeling hearts of sin, and penitent spirits for their transgressions: humbled souls, void of hypocrisy, before the Almighty God, confessing with tears, in great remorse & agonies, their heaps of corruptions, before him: Even Marie Christ's mother, the Apostles and all the four elect of God. Then are these mixed persons (whom the Papists make the third sort, to go to purgatory) only they which are blessed, and are the whole number of the elect. All which as they confess themselves; worthy the second death, because of Sin, and no ways can merit eternal life, because their best works are full of corruption: So they mightily triumph over sin, 
Esa. 30.22.  death and hell: because they are purged in the blood of the lamb, 
Revel. 7.14.  and have their garments made white, are pardoned, of their former sins, by faith, in his blood, & are sanctified unto godliness. Yea, so long as they live, they confess: because they feel the burden of sin in them, but they rejoice in this felicity, that his spirit worketh in them an ardent zeal, 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. And he that seethe not this, nor hath the practice of the premises, is blind and hath forgotten the purgation of sins.  
Last of all, forget not, this our Apostle doth not say, Blessed is he, 
2. Pet. 1.9.  which hath perfection in the first resurrection: but, blessed is he, that hath his part in the first resurrection. 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, 
Heb. 12.1.  or fully creep, from that burden, that presseth so hard 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, if we have our part, in the first resurrection. But I would not leave thy conscience to bare affirmations. There be very sound reasons to draw thy confidence to this comfort. 
1. Reason.  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: 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, when we had no care of 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: 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 saith: But God setteth out his love towards us, 
Rom. 5.8.9.10.  seeing that while we were yet sinners, Christ died for us: much more then, being now justified by his blood, we shall be saved from wrath, through him. For, if when we were enemies, we were reconciled to God, by the death of his son: much more, being reconciled, we shall be saved by his life.  
2 The second argument is of the absolute sacrifice of Christ, God's son, for us. we cannot fall from natural death, into popish purgatory, which are grafted into his death: for the same hath fully satisfied the justice of God for us, pacified his anger, and obtained us eternal redemption. 
1. Pet. 3.18.  For Christ also hath once suffered (saith Peter,) the just for the unjust, that he might (not send us to purgatory, but) bring us to God. And this Christ in his own body, bore our sins, on the tree, 
1. Pet. 2.24  that being delivered from sin (than of good consequent, from the reward of sin, which is death) we should live in righteousness: by whose stripes (and not by popish purgatories purging) we are sound healed. The father's wrath, in this sacrifice, is fully pacified: for he hath given us twice warrant thereof, by his own voice, saying: 
1. Pet. 2.24. Mat. 3.17. & 17.5. 1. Pet. 1.17.  This is my beloved son in whom I am well pleased. It resteth therefore, according to our heavenly father's commandment, that we only hear, and believe him. 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. For the Lord our redeemer, hath paid the full price of our ransom, and is therefore our Lutron and Lutrosis, so as, the uttermost farthing is tendered to God's justice in his death, for man's sin, not by petition of sparing, or bearing for day of further payment, 
Matt. 20.  but by his blood he hath paid himself once for all, a full and absolute price for our redemption, to his father, 
Col. 2.14.15  and hath therefore, triumphed on the cross against principalities and powers, 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. And therefore there can not remain a remnant of redemption for ourselves, in a popish purgatory: For, to suppose this, were the greatest injury that could be, to the blood of our full ransom jesus Christ.  
Last of all, the promise of God's mouth which can not lie (whose words are always yea, 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. For their purgatory is (say they) but to punish those sins, which at a man's death, remain unpardoned, and not purged before. But to the penitent God saith thus: At what time so ever a sinner doth repent him of his sin, 
Ezech. 18.  from the bottom of his heart, at that time will I (saith the Lord) I, (shall the Pope then punish?) put all, (and not part of) his wickedness out of my remembrance. And our saviour Christ, 
Io. 6.  hath promised us (which is the author of truth) He that believeth in me, yea, though he were dead, yet shall he live. And he that believeth in me, hath everlasting life. Again, that which above all other, is most plain: He that believeth in me, 
Io. 5.24.  shall not come into condemnation: but hath passed from death to life. Here is plain pardon and free immunity, from judge and gaoler, or corpus capias, to bring to the bar, for them that die in the true faith of the Lord: for they are blessed and holy, & shall not see death, but shall be presently taken up to life, to be the priests of God, and Christ, to reign with him for evermore.  
But now to end this my tedious labour, (O my dear brethren) both tiring you, and much toiling myself god's spirit doth here tell us, how the faithful (whose sins, 
Psa. 32.1.2.  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, and called to the company of those sanctified souls, which daily follow the lamb, and offer up to God the holy sacrifice of praise and thanksgiving, for their redemption in the blood of the Lamb saying: 
Apoc. 7.12.  Amen. Praise and glory, and wisdom and thanks, and honour and power, and might be unto God, for ever more, Amen. These are they, which came out of great tribulations (saith the elder unto john) and have washed their robes white, in the blood of the Lamb. Therefore are they in the presence of the throne of God, and serve him day and night in his temple, and he that sitteth on the Throne will dwell among them. This is not a painful purgatory, for it followeth, They shall hunger no more, neither thirst any more, neither shall the sun light on them, neither any heat (therefore no hot purgatory fire:) for the Lamb which is in the midst of the Throne, shall govern them, and shall lead them unto the lively fountains of waters, and God shall wipe all tears away from their eyes. 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. And now something to say of this reverend person, whose christian corpse doth lie yet before us, according to the truth of his demerit with man, & for whose sake, we are here assembled. Somewhat I knew the man myself: But I am further assured of him, by such as do not fawn, but truly fear the Lord: That he was according to gods providence, born unto Christ, he hath been trained up, in Christianity, & mercifully called, from the pestilent sink of popery, and from his first feeling of Christ, hath ever constantly in heart, embraced true religion, and very comfortably, made confession thereof, in the whole course of his life, so as his handworking, hath borne good testimony of his believing heart: and hath so uprightly received these great blessings cast unto him of God, that this offer is made by such as it doth most concern: If any man be able justly to charge him, to have at any time willingly done wrong to him, or by bribery in his office, to have enriched himself, upon due proof hereof, Zacheus tribute shall be paid unto him: that is, he shallbe restored four fold. And though this man had his imperfections with the sons of god: yet he comfortably felt his beatitude, in his saviour Christ, even the forgiveness of his sins, in the mercy of God, through him: & therefore as he lived a partaker of the first resurrection: so he ended this life without fear of the second death. And as he saw with holy simeon, the Lord Christ to be only his salvation: So, we may pronounce of him, with good confidence, that his soul doth rest in peace. And no doubt, it is taken up of Angels, unto the mount Zion, the city of the living God, the celestial jerusalem, 
Heb. 12.22.  and to the company of innumerable Angels, and to the congregation of the first born, which are written in heaven, and to god the judge of all: and to jesus the mediator of the new Testament, and to the blood of sprinkling, that speaketh better things, then that of habel. For it asketh vengeance, more forcibly to the wicked, and promiseth life, and pardon most assuredly to the sons of God. Wherefore to thee our dear father, our saviour Christ, and the holy ghost, three persons distinct, but one immortal god, be all glory, wisdom, thanks, honour, power and might, for ever more. Amen.  
Laudes Deo, per Christum seruatorem nostrum.