A GODLY Sermon preached the xxj. day of june, 1586. at Pensehurst in Kent, at the burial of the late Right honourable Sir HENRY SIDNEY Knight of the noble order of the Garter, Lord Precedent of Wales, and of her majesties most honourable privy Council,  
By Thomas White professor in Divinity.  
AT LONDON Printed by Henry Midleton. M.D.LXXXVI.   

To the Reader.  
Having gotten the copy of this godly Sermon into my hands, which containeth so excellent matter for all estates, especially to beat down the pride of flesh with the consideration of their mortality, & to raise up the poor and distressed servants of God, in regard of their glory after this life: I thought it my duty in conscience to make it common to the church. Wherefore so read and remember the things that are written therein, that thou mayest fear the Lord all thy days, & reap thy life with joy, in the resurrection of the righteous.   

A SERMON PREACHED the xxi. day of june 1586. at Pensehurst in Kent, at the burial of the late right Honourable S. Henry Sidney knight, of the noble order of the Garter, Lord Precedent of Wales, and of her majesties most Honourable Privy Counsel,  By T. W. Professor in Divinity. 1. john. 3. 
2. dearly beloved: Now are we the sons of God, but yet it doth not appear what we shall be. And we know that when he shall appear, we shall be like him, for we shall see him as he is:  
3. And every man that hath this hope purgeth himself, even as he is pure.  
THis scripture (right Honourable) doth naturally divide itself into three principal parts. The first is an evangelical proposition of the Apostle dearly beloved: Now are we the sons of God. The second is an Anticipation or preventing of an objection. But yet it doth not appear what we shallbe.] The third is an exhortation upon the premises. He that hath this hope in him purgeth himself, even as he is pure.  
The proposition, or assertion, is worthy to be considered and thought upon: nay, to be wondered and marveled at, which at this day is admirable to the angels, and Spiritual powers themselves, 1. Pet. 1. 12. except we shallbe found ungrateful unto God, and that that should be respected of Angels, and not of men, which pertaineth to men, and not to Angels, Namely to be the sons of God. By nature there is but one only son of God, jesus Christ, by creation many, even all the millions of Angels, good and bad, job. 1. And by redemption not a few, but an infinite number of men, even the sons of Adam, as many as are elected, Gal. 3. And for a certain piece or spice of the glory and majesty of God, shining in the government of the world, the kings and magistrates of the earth are called gods, as sons of God: Psalm. 82. So that albeit in creation Adam be inferior unto Angels, yet in the unspeakable work of our redemption, he is superior: for the son of God did take our nature, and not theirs, Heb. 2. 16. and made men the sons of God, and not Angels: he often appeared in their form, but never took their substance, so that they all lie under the judgement as many as fell, and are reserved in chains, unto the darkness of death, 2. Pet. 2. 42. And of many rebellious spirits not one shallbe saved: but of all the race of Adam not one was despised of him that died for all, though not all, but many do become the sons of God: as more at large it might be cleared by the scriptures.  
The proposition is indefinite, equivalent to an universal, you are the sons of God, for you are all the sons of God, as it is expressed else where, Gal. 3. 26. For there is neither jew nor Grecian, bond nor free, male nor female, there is no respect of persons in Christ: and all the children of Adam are the sons of Abraham if they believe, young or old, rich or poor, wise or simple. The which although the Lord himself do say and that very oft in scriptures, nay albeit for our faith sake he sometimes do swear that by two immutable things wherein it is impossible that God should lie, we might receive strong consolation, Heb. 6. 18. Yet notwithstanding it is, and hath been always a Paradox unto us, until the spirit do bring his testimony to it, in our hearts crying Abba father, as it is Rom. 8. It is no marvel therefore if one, a most learned Rabbi of the Jews, a ruler, Nichodemus, so long as he remained natural in himself, did not only wonder and doubt of this principle of religion, but plainly dote, when he said, How can a man be borne again which is old? can he enter into his mother's womb again, and be borne? john. 3. 4. 
Object.  For thus the brain of man might reason. Whatsoever is borne of flesh is flesh: and to repeat the birth is impossible in nature, and further than the natural course of things the heart of man can neither reach, nor conceive, and therefore as overcome in this care, he standeth still: how can it be? nay, he is armed on the contrary side with many reasons and respects. Sprang we not all of Adam? came not he out of the earth? went he not into the earth again? and is not this the way of all flesh? how say you then, we are the sons of God? 
Solution.  I answer that this Generation is not after flesh and blood, nor of the will of man, but of God, john. 1. That there came an Adam after Adam, which was before Adam, who came from God, and God was with him, and he was God, even our Emanuel, God with us, who himself was made man, and the son of man, that we might be made the sons of God. For as many as received him, that is, that believed on his name, he gave them power to be the sons of God, john. 12. Wherefore call no man father upon the earth, saith Christ, for one is your father in heaven, Mat. 23. A father, not for sun, and rain and no further, but we are heirs and joint heirs with Christ of his kingdom, Rom. 8. In deed with the wicked God dealeth as Abraham did with the sons 
Gen. 25. 6.  of his Contubins, he giveth them certain gifts, and sendeth them away. But he that shall inherit is Isaak, the Child of promise, with whom we are heirs annexed of the same blessing: and the excellency of this thing passeth the poor measure of man's capacity, whether you respect the cause, (Gods merry's:) or the effect thereof, (man's salvation) especially if you fall into the consideration of the greatness of the price, which can no more be valued than God himself, for he gave himself which is God: & albeit judas played the traitor kindly to sell him for 30. silverlings, yet Peter maketh him inestimable & therefore doth reject both silver & gold as base and corrupt Metal. You are redeemed (saith he) not with silver or gold but with the precious blood of Christ, as of a lamb undefiled, and without spot, 1. pet. 1. All the world is not worthy to serve for one counter in this reckoning: for all the treasures thereof are but mere corruption. And men & Angels must give place to the son of God, and let him alone with this matter for ever who hath opened all the Treasures of his goodness, even the fountains of his love, and hath powered out the bowels of his mercy. Wherefore, if either the great price a man payeth do cause great love of the things so bought, or the grievous pain a woman suffereth in them Throes and pangs of her Travail do procure a perpetual mind and memory of her Issue and will not possibly admit forgetfulness of the same for ever, Isay. 49. Then there is no cause at all of any doubt in Christ whose love cannot go back, himself being risen from the dead and ascended into heaven who stuck fast unto us in all the agonies and anguish of his death, & though he turned his head, yet he changed not his heart: but drank the draft of death and damnation for the time. Justly therefore might john the apostle term the christians here (dearly beloved) at which love himself seemeth to stand astonished in the first verse of this chapter, and therefore by way of admiration he laboureth to express it. (Behold what love the father hath showed on us, that we should be called the sons of God.) Wherefore seeing God himself hath said it, and showed us all his secret counsel in it, (for otherwise Christ so borne and buried, so rising and reigning should have been but happy for himself, and not at all for us) except God had so ordained him to be a mediator for us and set him out to be a propitiation for our sins, Rom. 3. Nay, seeing the Lord hath sworn it as you have heard, let us give glory unto God and believe and live, let us believe not hystorically, which is profane, but after the spirit. For as an heavenly knowledge of earthly things by the means of faith doth help a man to heaven, so an earthly knowledge of heavenvly things be it never so excellent, yet through the flesh it doth but send a man to hell: And because the Apostle doth so urge the instance of the present time, directly pressing this word: (Now) now are we the sons of God, Let us not dream that we were his sons before we did believe, as if it were of nature: or that we shall become his sons after we have believed, as if it were not of grace: but let us firmly hold with the apostle that we are now the sons of God, even when we do believe. You were darkness, but you are now light in the Lord, Ephe. 5. 8. Prove yourselves therefore whether you be in the faith, saith the apostle, 2. Cor. 13. 5. You shall easily find whether you have faith or Noah, except you will deceive yourselves. And it fareth not with faith as with the eyes of the body, which the further off it seethe, the brighter and better it is; but true faith, except it be the naked name, or shrine of faith, the greater it is, the nearer it findeth and beholdeth the Lord, not above in the clouds, but beneath in our hearts, whose Temple we are, that is, God dwelleth in us by faith, 1. Cor. 3.  

The second part.  
Here followeth the answering of an objection, in these words, But yet it doth not appear what we shallbe, etc.  
It is most sure that God doth know who be his, albeit men may easily deceive themselves with an opinion of faith. For superstition seemeth to be true Religion, and Hypocrisy is very like to christian profession, and there is a faith which is marvelous forward and fervent for the time, but proveth but temporary in the end. Wherefore it standeth us upon to cast off all Hypocrisy and double dealing with God, and to look sound to ourselves, for Cocle cannot be discerned from Corn in the blade, & Chaff ariseth of the same seed, groweth in the same field, and by the same means is nourished with the Wheat: many are glorious now, but yet it appeareth not what they shallbe. This doctrine is true, and were exceeding good for our cunning counterfeits in Religion which robe themselves with the out side thereof for the time, but rob God of his honour, which profess the gospel, but in peace do plague and persecute the saints, which are afraid of nothing more than of an extraordinary measure of the light, they are now God's sons: for so they willbe called: but yet it doth not appear what they shallbe when he cometh which hath his phanne in his hand: who can sever the sheep from the goats: who called as deep dessemblers as themselves, Hypocrites and painted sepulchres, let the policies of men yield them what allowance they list they get none of God nor of his Christ with whom whosoever is not wholly with, he is directly against, and such indifferent midlesised men the scripture knoweth none.  
But these words go another way and carry another sense, it doth not yet appear, it is a concession or a granting to the adversary so much: that whatsoever appeareth in this life, or can appear, it is but poor and miserable, & too vile and base for the sons of God in their estate, whether you respect our breath or life or death, for unto all and every one there is but one and the same coming in, and going out. Between the rich and poor you can find no difference, nay wise and foolish are all one in this thing, and that which is most of all. There is no odds between a man and a beast, if you respect the body, Eccle. 3. For man being in honour may well be compared to the beast that perisheth, 
Psal. 49. 1●.  wherefore you may not judge by sight, but by faith, not after the external things which are present, but after those things which are prepared and to come. For as sense only apprehendeth the things present, and memory the things that are past, so faith beholdeth things that are to come, and spiritual wisdom considereth all things: and knoweth that albeit the kings daughter be never so richly clad, as in a vesture of gold, yet all her beauty is within. 4. 5. Psal.  
isaiah doth properly play the Harold when he maketh corruption the coat of all men: All flesh is grass,] Esay 40. And lest he should seem to do injury unto great men, he doth give it with a difference, And all the glory of it is as the flower of the field, To whom Solomon the king consenteth who termeth the total sum of all things vanity of vanities. All things under the Moon (say the Philosophers) are mutable, but the prophet telleth us that every thing under the Sun is corruptible and vain. I will not now speak of the infinite necessities of the poor, with the which he being daily pinched and pressed, cannot choose but he weary of his life: (for it is most evident) neither can I conveniently discourse of the godly, whose condition is not better, but rather worse than the rest. For how so ever it goeth they are certain of bitterness in this life, if they he evil, God willbe upon them, if they be good the evil will both hate, and hunt, and persecute them: they are sure to be exposed to the tyrants of the time, the proud persons of the world, and to all the sons of the Devil. If any speed well in this life, by all likelihood it is the Rich, for they are the men of this world, the day and time is theirs, they rule and strike the stroke, they live and take their pleasure as they list, and therefore is the world set in their hearts, for where the treasure is there the heart will be. 
Mat. 6. 21.  But yet notwithstanding, if a man shall duly weigh the continual vexations of spirit, the sudden reciprocations and changings as often as of the Moon, the ircksomnes of pleasures themselves, together with the uncertainty and shortness of their breath, which is as it were a hook of God set in the nostrils of all the sons of men to restrain them with all, he will soon geue his consent, that the states and stars of this world are miserable for all their riches, if not the more miserable, which is most certain. For the greatest part of rich men, they are miserable, because whatsoever they enjoy, it is but as a dream, & but as a shadow whatsoever they follow after, it is all uncertain & unconstant: yea, as the Ship doth swiftly trace the Seas, the Bird with quick wing doth fly in the Skies, or as an Arrow shot strongly at a mark, so hasteth and passeth pleasure fast away, and riches with eagle's wings do often take the morning flight. We see that great rents, and revenues do not always keep us company in our life, and in death they are sure to departed: they are but as the Apples of Sodom, which if you touch them they turn to dust, or as the Gourd of jonas which withered in a moment: neither do they redeem the life from the grave. 
Psal. 49.  They cannot, wisdom is not able to do it, because time as a tyrant casteth all down and layeth all a long, yea being the appointed line and measure of every thing, it weareth out the very heavens as a garment, and being swift in all other things it is both swift & short in the life of man. Wherefore the prophet saith our life is but a span long, 49. Psalm.  
You have heard the difference that isaiah gave between the grass & the flower. The flower is more orient, but not more permanent: yea, sooner fadeth the flower than the grass, and though in corruption there be no difference, yet to corruption there is greater speed in the one than in the other: as the Sun, the eye of the world can testify. And as soon, as sudden, as often, and as miserably dieth the rich and honourable person as the poor and naked soul, which thing this present spectacle can demonstrate. The reason is, because all the grace and glory of the flesh, it is but as the grass or flower of the field, I have said you are Gods but you shall die like men, Psalm. 82. 6. Wherefore if a man could possibly be as glorious as the sun: yea, though he were the crowned king, or second to the king his son, or as one of the Prince's fellows, so that for his excellency and beauty he might well be compared to that glittering Image in the Prophet Dan. 2, 31. whose head was of gold, his breast and arms of silver, his belly and thighs of brass, and legs of Iron: yet his feet are always parted with brickle clay. This is the foot of all flesh: clay, and this is their only way into the earth, in the which way we are all carried with continual motion. And as all the Rivers do run into the Sea from whence they sprang, so by a decree hasteth Adam into the earth from whence he came, and stayeth no where, from the birth unto the grave. For as we all increase we do decrease, and in vain doth a man expect his death to come, a great part whereof is passed to him that hath lived many or any years. Singular therefore is the Metaphor of the flower to flourish out the nature of the great ones of the earth, who in scripture are under these terms otherwise commended to themselves, as by vapours, shadows blasts of wind, bladders of water, & not only vanity, but vanity of vanities, so quickly in the turning of a hand, nay in the twinkling of an eye cometh man to nought. And as the great world in the closing up and conclusion of nature, shall at once even in a moment receive a change, so in an instant Adam the little world falleth and cometh to his end, for too day a man, & too morrow none: nay, now a king, and now a piece of clay. Wherefore, if the days of man upon earth were as the days of an Duke, if his height were as one of the Cedars of Lybanus, so the his excellency might mount up to the heavens, & his head reach unto the clouds, if he were always as green and fresh as the Laurel, or fat as the olive: if all the days of his years were every one as long as the day of josuah when the sun stood still in the midst of Heaven, 
josua 10. 13  yet it must be night at last. Our fathers lived long, yet saw the grave at length: many of them continued nine hundred and odd years, but none, no not Methusaleth reached out the thousand year. Gen. 5.  
The poor man laboureth for his living, and the rich man for his life, and whose condition is better judge you: for both are resolved quickly into ashes, and do lose their bones, even the pillars of their bodies in the dust. Now, if the greatest part of our life past may justly seem unto man to be but yesterday (so soon it is spent and gone) why shall not the least part remaining appear but as too morrow, especially seeing it may be consumed this very day or hour. For besides the shortness of our spirits, the uncertainty is wonderful, when there are a thousand ways and means to give a man his end, and to cut the cord or thread, the very line of life. But men are for the most part careless and secure in life, and too too timorous & fearful in their death, and so Adam is always in extremes, & therefore after the proverb many had rather choose to be living dogs than to be dead Lions. 
Eccle. 9  I do not speak this as if it were not lawful to fear that which Christ himself hath feared. And if a beast made for the slaughter doth yet abhor to die, how much more shall man do it upon whom this evil condition came after he was made to live: 
Rom. 8.  but spiritual fortitude doth always become a christian man both in his life and death.  
As I trust I may both freely and faithfully speak unto you of this late right Honourable person, to the laying up of whose body in the treasury of the earth, you are this day assembled, who do yet live and flourish in the world in great wisdom, honour, and dignity. That he was a stem of a noble house, which himself hath honoured with many and principal virtues, but especially with faithful service always to his king, unto whom both young, and old, he was ever in great trust, either in war a valiant Captain, or in Peace a worthy Counsellor, besides many honourable Embassages. As in the time of king Edward that sweet and fragrant flower (who was cut down in his springe, and died in his arms) he was sent into France & since her majesties most excellent reign, both into France and Scotland divers times, being of the most noble order of the Garter, and of her highness right honourable privy Counsel, four times Lord Justice, & three times Lord Deputy in the Irish parts, and also Lord chief Precedent of the Country of Wales, in which place he governed with great honour 26. years, & being visited of God in a good age of 57 years he deceased in Worcester. What should I stand to play the Orator or the painter in this place, I know it is not looked for at my hands, but yet to tell the truth it shall give glory unto God. And seeing he hath sowed the fruit of his wisdom in peace, it shall yield unto himself a worthy Fame, and to his Seed a certain print or mark of their father's steps, who was a treasure of the common wealth and a common good of his country. And surely the land hath lost a mighty man, and as it were a star is fallen which sometimes shined in his place, but now behold he lieth in the dust: and so doth the righteous person, and no man regardeth the evils that are to come, isaiah 57  
If the wisdom of a man do make his face to shine, and if without light the son be nothing worth, surely his name deserves with us a pillar of gold which had and held so many offices & so great: nay which bore them so long, and wielded them so well, who truly as a candle consumed himself in yielding light to other men: Besides his special gift of affability to poor and simple men the very grace of all his greatness. It is no hard matter for a man to be humble in low estate, but to be lowly in greatness is not a common gift: and if pride herself be often forced to dissemble humility, because lowliness maketh a simple man to be highly commended, how much more doth it excel, when it shall in deed appear in persons of value & renown? Wherefore if any man will build his house high, let him lay his foundation very low, forenuie shoots at high marks and pride goeth before a fall. But the greatest praise that I can give, or he receive, either in this world, or in the world to come, is of his constant perseverance in that faith which he had long professed, and of his patience and joy in his last end. Of all which being credibly certified, I doubt not in God's behalf to pronounce him most happy. And here I intended to have spoken in few words to his noble issue, but it shall now suffice that I pray for him, that he which must succeed him in his family, may if it be possible exceed him in his virtues, or at the least imitate them, that God may gird him with his father's girdle, & fasten the nail of his tent in a sure place, that he may be the glory of his father's house, and a father to many inhabitants of juda, which the Lord promised to Eliachim his servant whom he made steward unto king Ezekias, because he loved well the faithful, isaiah 22.  
And because there can not be a readier way to cut the throat of the common wealth, than by exalting of the wicked and unworthy, the Lord bless our Magistrates, and rulers with true religion, wisdom, fortitude and humility, and all ways free our country from tyrants and proud persons, who as Nymrod's do but wound by oppression the poor people, and never heal them by counsel. And as this day especially requireth let us beseech the Lord to maintain our peace at home and his wars abroad, together with the excellent and honourable persons employed that ways, that all the enemy Papists may know that there is a God of Israel which is able to give the victory to his own name, when they are broken and confounded. But I have dwelled too long on these things, I will return and make marvelous haste in the rest.  
In the mean time the Question remaineth strong all the honour in the world, 
Object.  notwithstanding, how mortal men environed with a thousand evils, closed up and concluded with so many kinds of miseries, may be said to be the sons of God: especially considering how they are suddenly taken away by death, as if they had not been, or as if they should never be again.  
The Apostle answereth effectually, 
Solution.  It appeareth not what we shall be. For we might as well except against Christ with the Jews, weighing his birth in a manger, his life loaden with miseries of all sorts, his death most accursed, that he was not the son of God: but in his resurrection he begun to appear, and more clearly he showed himself in his ascension but in his second coming, it shallbe most manifest unto all the world. 
Phil. 3. Colos. 5. 3  And when he which is our glory shall appear, them we shall also appear with him in glory. A thing that is hid cannot be seen, our life is hid with Christ in God, and therefore he saith it doth not appear, etc. Four things I must needs observe unto you by the occasion of the words following, the first is, how that all the excellency of the sons of God lieth in these words (We shallbe like unto him,) which in truth exceedeth all declaration, and therefore after certain similitudes of a crown and kingdom, whereby the Scriptures do speak unto our capacity, they conclude the glory to be such, as no eye hath seen, no ear hath heard, and no heart can conceive, 1. Cor. 2. 9 For we must not think that only vulgar and common persons, but the kings and princes of the earth shall feel in themselves an admirable brightness when they shall taste of this glory in such sort that they shall confess that they were nothing before. For if Solomon the most glorious king that ever was, yet in all his Royalty was not like a lily of the field, what shall we judge of them that shall be like unto the Son of God.  
And when he saith (like:) he maketh us not equal and fellowelike, for in all things Christ the head of Angels must have the pre-eminence, because he is the Son: and if the Saints shall differ from themselves in glory, which seemeth by the similitude of the stars used in the same cause, 1. Cor. 15. how much more shall the natural son of God excel in glory, because he is the head? And if the beauty of the militant Church restored, is said to be such, as if the Moon should shine as the Sun, and the Sun should exceed himself seven times, isaiah 30. 26. how much more shall it be in the Church Triumphant in the heavenly Jerusalem, where Christ himself is the light and glory of all the saints? The form of which city, and the riches exceeding all gold or precious stone is yet by such things described as it could, reve. 21.  
And here the resurrection is most evidently affirmed and assured, albeit that order ask the head before the other parts, and we know that Christ's is first and past: So surely shall they that are Christ's be next at his coming, and then cometh the judgement: it shallbe sudden in a moment but in a wonderful order. If any doubt hereof, because it is to come, as a fool he is reproved by the natural evidence of a seed dying and quickening again, whereby the resurrection is more than shadowed out unto our faith, 1. Cor. 15. It shallbe with the same body, and the same skin, and with the same eyes and no other shall I see my Redeemer faith the most patiented job. 19 27. that is, the substance of the body remaining the same, the quality shallbe clean altered, which is no monstrous paradox, as that of Popery: 
The Papists gross error of transubstantiation.  (the accidents remaining the substance being taken away) which in reason is absurd, & most monstrous against nature herself. The glorious change is noted, 1. Cor. 15. for mortality immortality, for corruption incorruption and glory etc. There is nothing that can more comfort us in or against death, than the resurrection from the dead by the hope whereof our bones do live in the grave, and our flesh doth rest because he shall not leave our souls in hell nor suffer his holy ones to see corruption, Psal. 16. In the old time this matter was plainly signified by the translation of Henoch and Elias, but now it is more fully sealed and assured by the resurrection of Jesus Christ, whose resurrection and ascension is ours in as much as he is ours appointed to be our head, and we his body.  
The second is that though the time when all this shallbe, be not here nor else where particularly assigned in the Scriptures, yet it is most certain When he shall appear. The day is dated and most certainly determined with God, but otherwise unknown to men and Angels, nay hidden from the eyes of the Son of man himself in as much as he is man. They are therefore the more bold or blind coniecturers, who do thrust themselves most fearfully into the secrets of God, & dare appoint a day which he hath kept alone unto himself. 
Demer. Act. 1.  Faith through hope doth expect the very instant, but yet knoweth not the day, and therefore through patience doth quiet herself, and resteth within us no less until the time, than the Coarse doth tarry in the grave. Christ did rise the third day, perhaps to day or to morrow the dead shall arise, but when soever it shallbe, it shallbe as to morrow to all that are a sleep in the earth, albeit they have lain in the dust five thousand years before, because there is no time to them, and both the bodies of the good and bad fare all alike in the grave, but yet there is a difference of their souls now, and shall be of their bodies then, when the voice of God shall raise them out of the pit, neither shall it be necessary for the souls that are separated from the bodies to spend time in returning from heaven, or hell again, when as the Scriptures do teach us, that in the twinkling of an eye and in the least and last moment, not without wonderful and fearful miracle, both the resurrection and the judgement by the power of God shall be begun and finished.  
The third thing is, 
Heb. 6.  the certainty of our salvation, and as it were the anchor hold in this that he saith, We know we shallbe like unto him, which maketh mightily against the Papists, who do hold that for a chief point of their faith, which we know to be a great infirmity of our flesh, that is, to doubt or to distrust, and they call it presumption to say we know, which yet is the doctrine of God that cannot presume.  
The certainty of faith is greater than of any sense, because of the promise, from the which faith may no more be parted than the house may be separated from his foundation and stand. And the reason that causeth all the faithful to be so bold? is because that that which might alter the case, cannot fall in the nature of God, with whom is no change, 
james. ●.  nor shadow of change, neither in will, nor power, both which are as firm and constant as himself: and therefore he that will distrust the Lord, let him believe nothing. In this pickle they stand, or rather in this puddle they sink, who wickedly trust unto their works, and foolishly believe that there are three sorts of places for resort of souls after death: namely, Heaven, Hell, and Purgatory, and to which of these the soul doth pass, Popery cannot tell, which is a warm comfort to a soul departing. As if a man were cast into the Sea and coming to the land were returned back again, perhaps he might sink and perhaps he might swim. But we thank the Lord and his Christ we are better dealt with all than so. We know we shall live if we believe, because he hath said it, and we know that they that do not believe are so sure of death as that they are judged already, john. 3. 18. Wherefore in the mean season, hope serveth to nourish our faith and patience to possess our souls which were but seely and simple means to relieve the heart, if that faith were not out of all doubt in the promise of the word. Last of all is the reason to confirm us in the expectation of our glory, For we shall see him as he is, which words do send us unto Christ as he now sitteth at the right hand of God his father, and as he shall most gloriously appear in the clouds, with all his Angels, armed with fire and power for revenge. He is now ascended from the Centre of the earth, unto the very height of heaven. We must not therefore basely think of Christ, as apish Papists dream, because he is full glorified in himself. He was born in a manger, he did live poorly upon earth, he died miserably on the cross, he was crowned, but with thorns, mocked, and scorned in all the anxiety of his soul, and in the anguish of his death he was forced to yield forth strong cries in the days of his flesh, My God, my God, why hast thou forsaken me. 
Mat. 27. 46.  It was so because it became Christ so to suffer, but now it is nothing so but otherwise, and, we shall see him as he is, and not as he was. We shall see him, but not as Peter and the rest, when he appeared glorified on the mount Tabor but partly, and after a sort, Matt. 19 whose brightness yet the Apostles could not bear, though it were not long, nor fully revealed unto them: but we shall behold him, as the only Emperor sitting in the throne of heaven, with all his host of saints, and spiritual powers, not by faith as now, but truly by sight: not in the mirror of his word, but in the presence of himself.  
So the wicked shall see him when he cometh, 
Obiec.  for all flesh shall behold him, Mat. 29. 30. It is true. But this thing shallbe their death a thousand times, 
Solut.  that they shall see him, in whom they have not believed, nay him whom they have pierced joh. 19 Zach. 12. They shall see him as Adam heard the voice of God in Paradise, and ran away Gen. 3. If no mortal wight can bear or abide the glory of an Angel, but he must tremble and fear, melt and fall in sunder for the brightness: how much greater horror and confusion shallbe to the sinful creature, when the Creator is in presence, and ready to enter his judgement? But mercy shall work in that day toward all believers, according to the covenant, and we shall be changed into his glory after an image, when we shall behold him as he is, 2. Cor. 3. 18. These things ought to keep our faith and hope alive in the promise, and against all temptations to make us most patiented: for if we be afflicted, we are more suitable unto Christ. We must keep the possession of ourselves, and of our souls by patience, not by insensibility, but by suffering after Christ, & by Hope we must correct and cut off all preposterous humours and affections of the flesh, which do but wound our faith, and cast a man into many perplexities remediless, if he promise to himself any other thing, or do look for it otherwise, or sooner, or later than God hath ordained in his word. It is lawful for a man to burn in desire, and for this cause speaketh the Apostle to stir us up: and celerity in desire seemeth always to be delay, but the quality of faith through hope, is to be contented with the opportunity of God, called the lords leisure, knowing for a surety that she shall once see him as he is.   

The third part.  
And he which hath this hope in him, purgeth himself even as he is pure.  
These words concern the exhortation, that we should labour to be holy as he is holy Leu. 19 2. for albeit the promises of God do pass most freely from himself, yet there are always certain covenants & conditions required, as faithfulness and obedience to the word. So Abraham our Father with whom the contract was first made, and as it were left in his hand for us, is commanded to walk uprightly before the Lord, Gen. 17. 1.  
And so albeit we are saved freely, yet it is by faith, and not by every starting faith, but if we do continue to the end, Matt. 10. And because there is no other way to make our calling sure, than by adding virtue to our faith, therefore true faith is always fruitful, never idle nor weary of good works: for albeit they be no cause, yet they are the way to heaven, for by these means an entering into the everlasting kingdom shall be ministered abundantly unto us, 2. Pet. 1. 11. Saint james reasoneth thus, No works and no faith, and Saint john in this place thus, No purging of ourselves, and no hope, all one in conclusion. He that mindeth not sanctification shall never see the Lord, Hebr. 12. 14. but the pure in heart are blessed, for they shall see God, saith Christ, Matt. 5. 8. Neither let the devil insinuate himself to make us think God's grace the less, or our state the worse, for these conditions, (as he dealt with Adam our father about the tree forbidden:) for our salvation standeth most sure in Christ, & the heaven's have no sounder foundation, the whole matter being firmly passed by word, and oath from God: nay, being fully done and finished by the life and death of Christ. Wherefore if Adam in Paradise, and the Angels in heaven, even in their creation did stand upon their obedience, which when they forsook they fell: how much more should man in his redemption content himself with the covenants of God, especially seeing they are such as do not hinder, but further him in the faith & life of Christ?  
And albeit such perfection is required, 
Object.  as seemeth & is impossible unto man, To be pure as he is pure, in whose sight the Angels are not without spot: 
Solution.  yet we must consider, that he dealeth not with us as by the rigour of the law, (though he might justly judge us for all our transgressions and wants therein) but he setteth up himself as a mark of perfection to aim & contend unto, as Philip. 3. 14. And because we can never come near unto perfection in this life, and yet we ought to press hard, and to follow after it, what else doth the Apostle mean by these words, but that there should be in us a continual endeavour to proceed from virtue to virtue, and never to desist, until we come into the brightness of his presence?  
And as this place giveth no allowance to men's works after the Romish rate, who may aswell think to cleanse dirt with dung, as to purge sin with their desert: (for if we trust to merit than we must despair) so it answereth them as Calumnious enemies, which so shamefully belie the doctrine of faith, to be against good works, where as nothing is more oft, or usual in scriptures, than after faith works. It is the course that all the Apostles take, as it were the line they all draw in. The fountains do not more naturally break forth and issue into streams, than the holy Scriptures do plentifully power out themselves into this kind of exhortation. Wherefore, if they could hit upon it, they should see themselves liars. For it is merit of works and not good works 〈◊〉 disclaim. And herein as we are wise ●●●aue the law which is impossible to save us, because of sin, so are we found faithful unto God when we stick unto his ordinance, and will not seem to save our souls otherwise than he hath appointed in his word, (which is by faith only.) But I have been over long and tedious, & seeing this part is an exhortation, with an exhortation I will conclude it: That seeing to sin, and do wickedly hath been the way, both of men & Angels, but to arise and repent pertaineth only to Christians, the saved of God: and seeing we may not as stocks and stones suffer the spirit of Christ which is in us, to pass through us insensibly without all effect of holiness, as water runneth through his pipe, but our continual diligence and endeavour is required: let us crave the continuance & increase of God's grace, & spirit, in our hearts, that thereby seeing the infirmity of our lives, we may be able to purge ourselves, our bodies, & souls, even as he is pure: and that we use not the spring to purge the body, & think the fall good enough for the soul, after the old manner, making Winter-worke of our salvation, lest we be prevented in an hour: that we consume not the strength of our days upon ourselves, the world, and the devil, and bring to God our bleared eyes, & palsy hands, which was forbidden to be offered in the Law, Mala. 1. (except we shall think it a sacrifice good enough for the Gospel,) but that taking, nay redeeming the time, because the days are evil, we may shake off presumption, and prevent desperation our deadly enemies, and so disappoint the Devil. And albeit we cannot win heaven by our merits, who are the sons of him that lost paradise by his works, the entrance whereof an Angel of anger did always keep against him with a brandeshing sword: 
Gen. 3. 14.  yet seeing we are all the sons of God by faith, & heirs annexed with Christ of eternal life through the spirit, let us contend thither by continual righteousness, & holiness of life, as by the way, & let us never faint, or give over, until we come to that place, where only we shallbe perfect, and without spot, and where we shall see him as he is, that is most glorious: To whom with the Father, and the holy Ghost, three persons, and one eternal, & evecliving God, be all honour, glory, praise, and power, both now, and evermore, Amen.    

Errata.  
In the third page of A in the third verse of the text, add in him. In the 14 page of A the last line, breath for birth. In the 15. 22. line add saying. Ibid. line 23. And for Yet. In B. pag. 7. line 18. person for perish. In B. 13. line 26, When for That.