THe wise King Salomon, in the Booke of his sacred Retractations, if I may so call them, I meane his Booke of Ec­clesiastes, hauing once fully described the deceiueable vanities of this de­ceiuing and vnconstant world, and plainly shewed that all worldly prosperity is but vanity, and that all which the world promiseth, are but a few flashes of deceiueable comforts, begins at last to deride the profane, sensuall, and vnsanctified affections of those men, that set their onely hopes in the things of this life, as if there were not a God aboue, that would one day call them to a strict account. Wher­fore considering that there are no contentments in this life, though neuer so many in number, though [Page] neuer so potent, and neuer so much exempted from a mixture of discomforts in our owne perswasion, that can bring vs any farther in the way to heauen, then to our death-beds or our graues; yea, conside­ring,Luk. 16.15. as the Holy-Ghost teacheth vs, Luk. 16.15. that Those things which are highly esteemed among men,Esay 55.8. are abomination in the sight of God: and that as the Prophet Esay witnesseth, Esay 55.8. that His thoughts are not our thoughts, neither are his wayes our wayes: therefore forsaking, renouncing, disal­lowing, and disclayming the ioyes of men, and all trust in worldly comforts, that haue their furthest expiration at our departure from this world: let vs not suffer our selues to be flattered with security, nor our eyes to be blinded with false delusions; but let vs be carefull to regard, & haue respect aboue all things, as true seruants of our Master Christ, to liue in his feare, that we may dye in his loue: for, as the Apostle saith in the verse going immediatly before the Text, None of vs liueth to himselfe, and no man dyeth to himselfe. That is as much to say, both in the life of nature, and in the life of grace, men liue not vnto themselues, but vnto God; that is, as Dio­nysius Carth. comments vpon that place. Non ad glo­riam propriam, sed ad gloriam & laudem Dei, tanquam ad vltimum finem: that is, Men liue both in nature and in grace, not to or for their owne proper and peculiar glory, but vnto the praise and glory of God, as to the chiefest end of liuing. And againe, as touching death, there he saith: No man dyeth to himselfe, that is, to his owne praise, but to the glo­ry of God, in as much as the soules of Gods seruants being once separated from the body, doe praise and [Page] glorifie the name of God without ceasing, in the heauenly Kingdome, world without end.

The reason of this Assertion the Apostle addeth in the next verse, which are the words of my Text, saying, For whether we liue, we liue vnto the Lord, and whether we dye, we dye vnto the Lord; whether wee liue therefore or dye, we are the Lords. Which words of the Apostle are as much to say; Among the socie­ties of men, no seruant is so much his masters, as we that are Christians are seruants vnto Christ, who hath bought vs with a price, neither of gold nor sil­uer, but with the precious price of his owne blood. Now therfore as a seruant, if he liue, he liueth not for his owne, or other mens aduantage, but for the pro­fit of his Master: Or if he dye, the gaine or losse is not to himselfe or others, but to his Master only. So all we that are the seruants of our Lord and Master Christ, if we liue, we liue vnto his praise; or if wee dye, wee dye vnto his glory: so that Christ onely, and none but Christ, hath power vpon vs while we liue, and power ouer vs also when we are dead; as one that hath not onely created vs out of nothing, still gouerned by his prouidence, but also for our saluation hath giuen both his life and death.

To proceed to some diuision of these words; af­ter that the Apostle, in the beginning of this Chap­ter, hauing first made a distribution of the Romane Church, which in those dayes was not Antichri­stian, as now it is, into two sorts of men; the one firme, the other weake, disputing of the nature of things indifferent; he giueth commandement con­cerning such things, how those that are stronger, shal behaue themselues against the weaker brethren: [Page] where by the stronger Christians, he meaneth such, as well vnderstanding the Christian liberty, were firmely perswaded, that in good conscience they might omit the ceremoniall obseruance of Moses Law. By the weaker sort of brethren, he vnderstand­eth those, that although they beleeued in Christ as their onely Sauiour, yet were ignorant of this, that by his comming all ceremonies were done away, and that so themselues were freed from the obser­uance any more of the ceremoniall law; and there­fore obserued still among them an obseruation of the difference of dayes and meates: or if at any time they neglected or omitted them, they did it with a weake consent, and a doubting conscience. Here­upon, those that well vnderstood the Christian li­berty, despised those others, and vsed the liberty of certaine meates, whereby they were an offence vnto those weaker ones. And of the other side, the weaker sort condemned the rest as profane men, and con­temners of the Law of God. S. Paul therefore, a ser­uant of Christ, by his condition, and an Apostle cal­led of God, by dignity, as hee witnesseth of him, Rom. 1.1.Rom. 1.1. se commendando, saith one, non ad ostensio­nem, sed ad reprimendam Romanorum superbiam & ar­rogantiam: Commending himselfe thus, not in vaunting or vaine bragging sort, to shew thereby vaine glory, but to represse the arrogancie and pride of the Romanes, to whom he then wrote as contem­ning his office and Apostleship. This Apostle, I say, to both these fore-named euils, addeth wisely a suffi­cient remedy; first, by exhorting those that were stronger, to intreat those with brotherly loue that were more weake, lest they should by contemning [Page] them, discomfort and discourage them in, or with­draw and turne them from the profession of the Go­spell. Secondly, he giueth commaundement vnto both, how they should behaue themselues one to­wards another: neither of them contemning or condemning the other, but to vse a good conscience one towards another, concerning the vse of those indifferent things, as the difference of meates, and obseruing of dayes.

In the next place, he addeth a new reason, drawne from the end, which both of them proposed vnto themselues, which was, to the honour of Christ, which appeareth, as hee proueth by this, that both of them, the one in regarding, the other in not re­garding a day, did it vnto the Lord; and the one in eating, the other in not eating, did it likewise vnto the Lord; that is, as if it had beene said, Vtri (que) Chri­sto gratias agunt: both of them giue thankes to God: and therefore he concludeth that argument; seeing the end of both is one, therefore for these indiffe­rent things, neither of them should contemne or condemne the other. Lastly, to come home to our Text, hee confirmeth that his reason, thus drawne from the end of both their actions, by another argu­ment, drawne from the common and generall end of the life of Christians, which is wholly appointed and consecrated for the manifestation of Gods glo­ry: and this hee amplifies againe by an euen con­ferring or comparing of two contraries: as when he saith, None of vs liueth nor dieth to himselfe; but liuing, we liue; and dying, wee dye vnto the Lord. Last of all, he amplifies againe that comparison of those contraries, by an addition; wherein hee con­cludeth, [Page] that all, both great and small, both high and low, both rich and poore, both weake and strong, both in our life, and in our death, are in the power of God; and therefore saith, Whether we liue, or die, we are the Lords. And thus of the Analysis.

Now, before I proceed to the deduction of Do­ctrines from these particulars; giue me leaue (I be­seech you) to stay a little in the explication of two things in this my Text, most necessary to be known: the one, what it is to liue vnto the Lord; the other, what it is to die vnto the Lord, and wherein both of these consist: To liue vnto the Lord (saith lear­ned Aurelius) is, Non propter nosmetipsos nostráque commoda, sed Christo viuere: that is, Not for our selues, nor for our aduantage, but to Christ: and to liue thus vnto the Lord, consisteth in foure things; the first is, to recognize and acknowledge this our Lord Christ in our life; namely, that wee are not at our owne liberty and freedome, but seruants vnto Christ, and in subiection vnto the Lord: in so much, that the end of our vocation and Redemption, is, to serue the liuing God, as the Apostle witnesseth, 1. Thes. 1.9.1. Thes. 1.9. where he saith vnto them, Ye haue turned to God from Idols, to serue the liuing and true God: and in 1. Cor. 6.19, 20.1. Cor. 6.19, 20. the same Apostle saith, Yee are not your owne, for yee are bought with a price, therefore glorifie God in your body, and in your spirit, which are Gods. Secondly, to liue vnto the Lord, is, to order and submit all our life and actions vnto his onely becke. For because hee onely, out of the bottomlesse depth of his owne bounty, reacheth vnto vs whatsoeuer gifts wee haue, whe­ther of the body, or the mind, whether of na­ture, [Page] or of grace: for all things (as the Apostle wit­nesseth, Rom. 11.36.) are of God, through God, Rom. 11.36. and for God: which place of the Apostle, is worthy a lit­tle to be stood vpon, because in these words is noted vnto vs the Trinity of persons, and their distinctiue property of causing. First, he sheweth here, that God is the cause of all things, in a three-fold kind of cau­sing. Secondly, hee sheweth how. First, that God is the efficient cause, in respect of his power, by which he created all things: secondly, that hee is the forming cause of all things, in respect of his wis­dome, whereby he disposed and distinguished all things: thirdly, he is the finall cause of all things, in respect of his goodnesse, whereby hee reconciled all things vnto himselfe, and doth still preserue and conserue them, directing them vnto their proper ends: therefore when hee saith, All things are of God, hee vnderstandeth the Father, to whom power be­longeth: when he saith, All things are through God, he vnderstandeth the Sonne, that is, the wisedome of the Father: when he saith, All things are for God, hee vnderstandeth the holy Ghost, who in respect of clemency, is said to be the conseruer, preseruer, and directer of all things to the best. Thirdly, to liue vn­to the Lord, is to referre the whole course of our life to the extolling of Gods glory, as to the chiefest marke whereunto we aime: hee therefore that is of God, ought to walke as Christ walked,1. Ioh. 2.6. 1. Ioh. 2.6. that is, he must walke in the steps of Christ, follow his vertues, and obserue his Lawes; for he that doth otherwise, doth vainly take his name of Christ; and is called a Christian, to his greater condemnation. Hence is that of Christ in the Gospell, saying, Why [Page] call ye me Master, Master, and doe not the things that I speake? and in another place, If I be a Father, where is my honour? if I be a Master, where is my feare? Fourth­ly and lastly, to liue vnto the Lord, is, in all painfull labours, and heauinesse of minde, in our miseries and carefull infelicities, to trust in the Lord, as one that careth sufficiently for them that are his people, as you may plainly see in Leuit. 26. from vers. 3. to vers. 13.Leu. 26.3. to 13. saying, If ye trust in me, and keepe my Com­mandements, I will giue you raine in due season, I will giue you peace, I will chase your enemies, I will haue re­spect vnto you, and I will walke among you, and I will bee your God, and you shall be my people. And this it is to liue vnto the Lord. Now, to die vnto the Lord, saith the learned Pareus, Pareus. Idipsum est quod viuere: it is the same as to liue vnto the Lord; and consisteth in these three things: Euen in death to acknowledge himselfe to bee the Lords; and therefore euen in death to pray to blesse, and to rehearse the gracious benefits of God towards him, as Iacob did, Gen. 48. Secondly, to dye vnto the Lord, is, patiently to vn­dergoe the punishment of diseases, yea and death it selfe, from the hand of God, vndergoing those cros­ses with comfort, which the Lord shall lay vpon him, which may be as Looking-glasses, wherin God may behold our faith and dependance vpon his pro­uidence, the world may see our patience, and our constancy; so that hereby God may bee glorified, o­thers edified and instructed; and our selues hum­bled vnder those his crosses, and so seeke with speed to couer the spots of our sinfull soules with vnfained repentance. Thirdly and lastly, to die vnto the Lord, is, euen in death it selfe not to cast aside the [Page] hope of life, through sure trust in God; but consi­dering that God (as the Scripture teacheth) de­lighteth not in the death of his children: rather to haue sure confidence in God, that hee will restore such as are dead, from death, to life againe, accor­ding to that of the Apostle, 1. Thes. 4.13, 14.1. Thes. 4.13, 14. Bre­thren, I would not haue you ignorant concerning them which are asleepe, that ye sorrow not as others which haue no hope; for if we beleeue that Iesus dyed and rose againe, euen so them also which sleepe in Iesus will God bring with him: and this it is to liue, and this it is to dye vnto the Lord. O terque quaterque beati nos, si sic viuamus Domino, vt eidem moriamur; quoniam sic Domino mo­rientes, Domino solummodo viuent: O three and foure-fold happy and blessed were we, if wee could so liue vnto the Lord, that we might dye vnto the Lord, because those that so dye vnto the Lord, shall liue alone vnto the Lord. And againe, ter contrà mi­seri, &c. Of the contrary side, they are three times miserable, that liue not thus vnto the Lord. For as many as in their liues liue not vnto God, they shall all passe away like a shadow, as a Post that passeth by and tarryeth not, or as a Ship that rideth vpon the waues of the waters, which when it is gone by, the trace thereof cannot be found, nor his path on the flouds is to be seene: or as a bird that flyeth in the ayre, and no man can see any token of her pas­sage, but heare onely the noyse of her wings, beat­ing the winde, and parting the aire, where no token of her way can afterward be found.

But to come now to the obseruation of the doc­trines contained in my Text: consider, that it con­taineth two principall poynts of Doctrine: the first [Page] is, that none of the faithfull doe liue or die vnto themselues, but vnto God. The second, that all and euery one of vs, both in our liues, and in our deaths, are euer, and alwayes in the power of God. First, I say, that none of the faithfull doe liue or die vnto themselues, that is, to their owne glory and praise, but vnto the glory and praise of God. For better illustration of which first point, giue mee leaue to shew, that as there are three kindes of life, so there is a three-fold death. Of life, I say, there are three kindes: the first naturall, the second spiri­tuall, the third eternall.

The first, which is naturall, is, of the body, in the vnion of the body and the soule: which must first be borne of man, before he can enioy the spiri­tuall,1. Cor. 15.46. according to that of the Apostle, 1. Cor. 15.46. That is not first, which is spirituall, but that which is naturall, and then that which is spirituall: for albeit, man was made to liue through the benefit of the soule, yet the soule is so bound, as it were to the grosse body, that it should doe nothing, but by bo­dily instruments, or at the least by some materiall meanes: and this is called our naturall life, which we here enioy, while we here beare about vs our na­turall bodies.

The second kinde of life is spirituall, and hath re­spect vnto the soule, in regard of the vnion of it with God and Christ, whereby Christ is said to liue in vs,Gal. 2.20. according to that of the Apostle Paul, Gal. 2.20 I liue, saith he, yet not I, but Christ liueth in mee; and the life which I now liue in the flesh, I liue by the faith of the Son of God, who loued me, and gaue himselfe for me: which is as much, as if hee should say; I liue not [Page] grosly & carnally, as once I did, subiect to all world­ly desires: or rather, I liue not my selfe, which of my selfe am nothing but carnall: but Christ liueth in me, who by his holy Spirit, at his heauenly will and pleasure, guideth and gouerneth all my actions.

The third kinde of life, is eternall, hauing respect both to the body and the soule; which is that life euerlasting, whereby the Elect of God doe liue and raigne for euermore in the Kingdome of heauen, through the grace of God, according to that of our Apostle Titus 3.7.Titus 3.7. Not by the workes of righteousnesse which we had done, but according to his mercy he saued vs, by the washing of Regeneration, and renewing of the holy Ghost, which he shed on vs abundantly, through Ie­sus Christ our Sauiour, that being iustified by his grace, we should be made heires according to the hope of eter­nall life.

Now of these three kindes of life: the first, that is, the naturall life, is common with the Elect vnto the very reprobates themselues: the other two, the one spirituall, the other eternall, are proper and pe­culiar vnto the Elect. And now as there is a three-fold life, so there is also a three-fold death: the one naturall; the second spirituall; and the third eter­nall. The first, which is called naturall, is properly the death of the body, when it is separated from the soule; and it is called a naturall death, not for that it properly proceedeth from nature, in as much as we know that it is an effect of sinne: but it is called naturall, because by the iustice of God it is, accor­ding to the nature of man, corrupted; for, by one man sinne entred into the world, and death by sin. The second sort of death, is called spirituall, which [Page] is a separation of the soule from God; sinne liuing and raigning still in the hearts of such wicked men, who are hereof said to be dead in sinne. The third sort of death, is called eternall death, which is an euerlasting separation from God and Christ, to liue with the diuell in eternall torments: which kinde of life I call a death, because it were better many thousand times not to liue at all, in respect of them­selues, then to bee cast headlong into such endlesse and remedilesse miseries, vnto which, all the miseries and torments, which we can any wayes deuise to be inflicted vpon man in this world, being compared, are nothing to those flames and torments, which the damned dying this eternall death, shall endure in hell world without end.

Now, as of the three sorts of life, the naturall is common vnto the godly and the reprobate, but the spirituall and eternall life, are onely proper and peculiar to the Elect of God: So of the other side, among those three sorts of death, the two last come not to the faithfull ones: but the first onely, which is the naturall death, is common to all both good and bad: in so much, that it is a true and noted lesson, long since learned of euery man, that It is appointed vnto all men, that they shall once dye; as well the iust as the vniust; as well the beleeuer as the Infidell. This the Apostle Paul doth plainly proue, in Rom. 5.14.Rom. 5.14. Death raigned from Adam to Moses, euen ouer them that had not sinned, after the similitude of Adams transgression. In which place the Apostle diuideth mankinde into two sorts: that is, into those that sin­ned after the similitude of Adams transgression, and those that sinned not after his similitude; affirming, [Page] that death raigned not onely ouer those, but also o­uer them. Heere let me stand and shew you this dif­ference which will make the poynt most cleere. Some there are that hold Adams transgression to be the violating of that expresse Commandement, Thou shalt not eate of it: and so affirme, that they doe sinne after the similitude of Adams transgression, that doe transgresse onely against the expresse Law of God, and not those that sinne without the writ­ten Law: which opinion answereth not to the meaning of the Apostle, whose purpose in these words is to teach, that euen before the Law death raigned not onely ouer those, which by their pro­per actuall sinnes did voluntarily stirre vp against themselues the wrath of God, as Adam did, when he transgressed the Law of God by his actuall disobe­dience, but that it raigned also ouer those which actually could commit no sinne, which, as the best expositors expound, is to be vnderstood of Infants, that haue no actuall sinnes in them: Hence is that saying, Ab Adamo, mors est tyrannus omnibus ex aequo imperans: Euen from the time of Adam (which must not be vnderstood of Adam in his integrity, but in the state of corruption; for, Ante peccatum solus reg­nabat Deus: Before sinne was, God did only raigne) death is a tyrant that raigneth ouer all: but now there are two principall raignes, the one of life, the other of death: and yet in both these, both in life and death, we liue and dye not to our selues, but vnto God; who both can, and will preserue them that liue, and restore to life them that are dead: he can (I say) because hee is God omnipotent, the su­premest Lord, and generall Iudge, to whom euery [Page] knee doth bow, of things in heauen, and things in earth: he will also, because he hath chosen vs, and purchased vs with a price, not of pure gold, but of precious blood, to be his owne Inheritance. Hence is that of the holy Ghost, Ioh. 1. He that beleeueth in me, though he dye, yet shall he liue, and whosoeuer liueth and beleeueth in me, shall neuer dye.

And thus much bee spoken of the first generall poynt of doctrine, expressed in the first part of my Text, where the Apostle saith, Whether wee liue, wee liue vnto the Lord; and whether we die, we die vnto the Lord. Now the second.

The second followeth, which is this, that all and euery one of vs, both in our liues, and in our deaths, are euer and alwayes in the power of God.1. Sam. 2.9. It is the Lord (saith the holy Ghost, 1. Sam. 2.9.) that keepeth the feet of his Saints: the feet, that is, all their actions, all their counsels, all their studies and indeuours: all which, if God doe but once withdraw his fauour and his goodnesse from them, they by and by faile and perish; as we see it often commeth to passe by daily practice in naturall things: for as long as God doth vouchsafe to communicate of his power vnto them, so long they doe continue and liue; but that being taken away, they forthwith dye and perish. True it is (I must notwithstanding confesse) that God sometimes suffereth euen those that are his Saints on earth, to fall and slip into many sinnes; teaching them thereby truly to vnderstand what their owne power is, and what, and how great is the corruption and deprauation of the humane na­ture; to the intent that they should not attribute any thing vnto their owne power and strength. Nei­ther [Page] doth God alwayes preserue and defend euen those that are his, from euery outward trouble and danger whereunto man is subiect, but often hee is pleased to try them with many and sundry crosses and afflictions; howbeit yet so, that he still auerteth and turneth from those that are his, all such noxious and hurtfull crosses, as might abolish or destroy in them the hope of saluation, and life euerlasting; therefore is it that the Prophet Dauid cryeth, say­ing, Psal. 66.8, 9. Blessed be the Lord, Psal. 66.8, 9. that holdeth our soules in life, and suffereth not our feet to be moued. Where the Prophet saith, that God holdeth our soules in life: the meaning is, as if he had said, It is God alone, who by his power in all our life time keepeth vs safe as vnder the shadow of his wings, that we might not faint and perish vnder the great burthen of affliction. For many and great are the dangerous euils that hang ouer our heads conti­nually, whereby we may soone be brought to death, and perish, except the Lord defend vs from them. Againe, where he saith, It is the Lord that suffereth not our feet to be moued: it is as much as if he had said, God so comforteth and confirmeth those that are his, with his holy Spirit, that while they liue, they can with patience endure aduersities, and are not so ouercome with sorrowes and impatience, as once so much to murmurer against God, or to for­sake God, and seeke for remedy in distresse, by any other power or meanes, than by the grace and po­wer of God. Thus (I say) the life of Gods Saints on earth is euer and alwayes in the power of God; and not their liues onely, but their deaths also: for (as my Text saith, Whether, we liue therefore, or dye, we are [Page] the Lords: for God is and still will be Omega, as well as Alpha, Reuel. 1.8. Reuel. 1.8. And hauing once begun his good worke in those that are his Saints, he will per­forme it (saith the Apostle,Philip. 1.6. Phil. 1.6.) euen till the Day of Iesus Christ. Vpon which place Bullinger giueth this comfortable Comment, If the begin­nings and progresse be good, happy, and blessed, we may without wauering, in absolute perseuerance, build at last vpon a blessed end: as namely, that at the Day of Christ, by which the Apostle meaneth the houre of death, Christus fidelibus & dexter, & pro­pitius apparet, saith learned Sarcerius, in his Com­ment vpon the place: that is, Christ will then shew himselfe both mercifull and fauourable vnto his faithfull Ones: and not onely so, but by the Day of Christ, is likewise vnderstood the generall Day of Iudgement; vnto which Day also, euen from the day of death, the faithfull are in the power and go­uernment of God,Marl. in Phil. to whom hee vouchsafeth then also a progresse and increase vnto the Day of the resurrection of the flesh: for though the faithfull Ones be by death deliuered from their bodies, and warre not any more with the concupiscence of the flesh; yet I hold it no absurdity to affirme, that they yet increase and goe forward, because they haue not yet attained to that height of felicity, and excellen­cy of glory, to which they still hope to bee aduan­ced; and therefore through hope doe stedfastly set their eyes toward the Day of the last Resurrection, as to their onely marke; wherein they shall receiue of God the fulnesse of their hoped glory, and so raigne with him in blisse for euer. And thus (I say) both in life and death the faithfull are alwayes in [Page] the power of God. And what should the meditati­on and consideration of this great benefit and grace, but moue vs all with one accord to cry with the A­postle, Rom. 8. Who shall separate vs from the loue of Christ? Shall tribulation, distresse, persecution and such like? No: but be perswaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord.

And thus be it spoken of the two generall poynts obserued in the Text: first, that none of the faithfull doth liue or dye vnto themselues, but vnto God. Secondly, that all and euery one of them, both in life and death, are in the power of God. Now let me passe to my application, to shew, according as I know it is expected at my hands of all you that are present, how both the life and death of this my ho­nored friend, concerning whom I cannot but with griefe of heart confesse, that I count it one of the greatest parts of my vnhappinesse, to see the period and complement of his dayes expired; to shew (I say againe) how both the life and death of this wor­shipfull, worshipfully descended and religious Gen­tleman, was still and alwayes not vnto himselfe, but vnto God, and how both in life and death he submit­ted himselfe vnto the power of God: which may best be done, by speaking somewhat vnto you con­cerning the sanctifyed life, and blessed death of this worthy Saint; whom, because the world was vn­worthy of, God hath taken to his mercy, and tran­slated by death from a life of misery, vnto a King­dome as full of happinesse and glory, as the Sunne is [Page] full of light, and the Sea of waters: where he is now sanctified in the presence of his God, with the ful­nesse of ioy and pleasures at his right hand for euer­more. O te felicem, si tibi mortuo talis esset Praeco, qua­lis Homerus Achilli! O noble Wight, happy should I deeme thee now to be, if as Achilles had, thou hast such a Trumpeter of thy praise as Homer was! As for my selfe, the meanest of ten thousand, vpon whom this taske is layd at this time by thine owne com­mand; O how doe I desire that my sufficiency were answerable to my willingnes! O how do I wish with the Prophet Dauid, Psal. 45 1. Psal. 45.1. that I had a tongue as the penne of a ready writer, that I might set out the prayses of thy vertues, thy holy and thy honora­ble life, that thy righteousnesse might be had in an euerlasting remembrance, and so shine in the Church of God, as a patterne to them that liue, and an example for them to imitate! But how insuffici­ent doe I feele my selfe for this great businesse!

Vouchsafe therefore, I beseech you all, to accept and giue attention to this small ensuing testimony of my great desire: And by Gods assistance I will proceed,Happy, life bles­sed death. beginning with his happy birth, and end­ing with his blessed death.

First, concerning his Birth, as I haue once al­ready testified, he was worshipfully borne; the Son and heire of a right worthy and iudicious Counsel­ler, and the fruite of a vertuous Gentlewomans wombe, who was as a fruitfull Vine vpon the walls of her husbands house: by whom, as blessings from God, in token of his loue, he hath had an houshold of many sweet and beautifull sons and daughters to fit round about his table, amongst whom, this right [Page] worthy Wight that now heere lyeth before our eyes, ready to be interred, was the first that God did send her as blessings of her wombe, of full nineteene that were borne vnto her.

From his birth, I will descend vnto his education, he being a child indued by God with the best of na­tures gifts (which are necessary to a progresse and proceeding on in vertue by instruction:) for as Plu­tarch testifieth, without natures gifts, vertue can­not but haue her manifold defects: for doctrine and teaching, without the gifts of nature, is defe­ctuous; and nature without doctrine, is altogether blind: but this man, indued, as I sayd, with the best of natures gifts, as reason, vnderstanding and such like, being, by the carefull industry and painfull di­ligence of his learned Master yet liuing, taught and instructed in the rules and rudiments of the Latine and Greeke tongues, by his owne diligent exercise and practice (a vertue, worthy of high commenda­tion, especially in yong Gentlemen) to the comfort of his parents, to the good of himselfe, and the admi­ration of others, hee soone attained vnto a large measure of vnderstanding in those beginnings of Arts and learning.

And being, by the care of his tender and louing parents, translated at length from the Country, vnto the most famous of Englands Vniuersities,Broad-gates Hall in Oxford. & placed in that ancient of houses from which haue sprung most famous members both of the Church and Commonwealth, in many places now liuing in our Kingdome: being entered there by the carefull di­ligence of his parents, in whom there was, as there ought to be in all, an especiall care vnder whom [Page] they set their children to be trayned vp, he was com­mitted vnto the charge and gouernment of a lear­ned, a discreet and religious Tutor, a man wel giuen, and of right good nature, who was held amongst them of that society, to be as a second Phoenix, that had the breeding and education of Achilles; vnder whose gouernment, and by whose instruction in the space of little more then three full yeers, he was not onely excellently inriched with the singular preg­nancy of all the faculties, and wel stored with the va­riety of the choysest and profoundest learning: such as Logick, Rethorick, Natural Philosophy, Ethicks, Oeconomicks, Politicks, Mathematicks, Metaphi­sicks, and Diuinity: in all which, to my knowledge, he was singularly and admirably well grounded, and that in a high degree of excellency and per­fection: But in his life also, which he led in accom­panying there yong Gentlemen, now men of note and fame in England, he expressed in his actions, not onely an absolute pourtraiture of Aristotles morall vertues, but also in his life did shine as a patterne to others of his society, in the Diuine graces of faith, loue, zeale, sincerity, spirituall wisedome; and all kind of duties making towards God and godlines, the continuance whereof all the dayes of his life after (first, in his conuersation at the Court, where he liued in loue and fauour, with many of great dig­nity, and honour in this Realme, and afterwards here in the Countrey amongst vs) haue fitted him for a blessed association with God, with the holy Angels and the blessed Saints, and haue now put him into the possession of euerlasting Happinesse. And this of his education.

[Page]Now of his life; of which I may truely say, after these seuen yeeres inward familiarity with him, which he vouchsafed vnto me aboue ordinary measure, he was so louing, so sweet, so comfortable, & so peace­able a natured man, so sound, so zealous, and so reli­gious a Professor of Christianity; and withall, so sure and faithfull a friend vnto his louers and fol­lowers; to speake but of my selfe for all: That a­mong many thousands, I am assured I shall neuer finde the like.

But in speaking of his life more particularly, I will first begin with his loue to God; and so descend to his loue of men; Touching his loue to God, he was a faithfull and sincere louer of God, and his Christ, as appeareth by these markes & symptomes following; first, he esteemed the world and all the lusts and pleasures thereof, as vanities and base: for as the Apostle saith, 1. Iohn 2.15. He that loueth the World, the loue of the Father is not in him.

Secondly, he was so inwardly inflamed with a high affection and estimation of God, aboue all things, that he accounted Gods louing kindnesse vnto him, better then his life; and when any token or signe of Gods loue and fauour was shewne to­wards him, hee alwaies esteemed it as his greatest ioy, and was alwaies ready to magnifie the merits of God, in remembrance of his benefits towards him. Thirdly, there was in his heart such a detesta­tion of sinne and wickednesse, that he hated sinne, because God hated it; and he hated sinners, because they hated God; and was alwaies carefull to do the will of God, and to please him in a willingnesse of heart, to doe or suffer any thing for his sake. [Page] Fourthly, hee in all his crosses, troubles, and dis­contentments, which were many and often, sweet­ly comforting himselfe in God, onely ranne vnto him, making him his defence, his rocke, his refuge in all his troubles: often repeating, which I haue heard, that comfortable place of the Prophet in distresse: Many are the troubles of the righteous, but the Lord deliuereth them out of all. And are not these with many such that I could recite, most euident tokens of his loue to God in the course of his life, while he liued among vs?

Touching the second part, which is his loue to men, I must first begin with his owne, and that also first in his single life: A blessed Sonne was he vnto his parents, happy in this, that they had in him a Sonne that most dutifully did honour them, in all obedience, reuerence and loue. Secondly, in the state of Wedlock, being after many yeers of affecti­on, loue and liking betweene both parties, matched at last to their ioyes and comforts, vnto a right worthy, vertuous and religious Gentlewoman, a branch descended from a right Worshipfull and ancient Family: Such was the simpathy of their affections, that their hearts were so truely and fixed­ly set in loue one toward the other, that still and all this while they both liued, the sight of the one was the chiefest pleasure of the others eye, both their thoughts feasting themselues with dearest appre­hension each on other; such was his loue to her, and hers to him, in the state of Wedlock, in which estate, soone after twelue moneths comfortable comfort, God blessed them with the blessing of a fruitfull wombe: for to them was borne a sweet and [Page] louely daughter, to whom, as to a branch procee­ding from his loynes, and as a member of himselfe, his loue was most tender, and his affection deare: and her admired inclination of loue towards her parents being but an Infant, such, that they still esteemed her as a speciall blessing, and a precious Iewell sent of God: this my selfe, besides many o­thers that were eye-witnesses of what I speake to your eares, can iustly testifie. As for his tender and louely loue, and his naturall and Christian-like af­fection to his brethren, sisters, and kinsfolkes, I need say nothing, the world of this is a sufficient te­mony, and themselues, if they will confesse the truth, will be sufficient witnesses. Thus much for his owne, & his loue to them. As touching his loue to others, I will first begin with the House of God, though he haue not for these latter times, by reason of his lin­gering infirmities, and dangerous deseases, where­of I haue beene too often too true a testimony, so diligently frequented the publike exercises of Reli­gion, as he desired; and that with extraordinary zeale: yet that his loue was to Religion and reli­gious men, appeareth by his extraordinary fauour and affection to the Ministers of the Gospell; not to speake of all that haue had a full experience of this in themselues, let my peculiar testimony be as a witnesse of the rest, who being but the meanest of Gods messengers, haue receiued from him many great and speciall encouragments in the course of my studies.

First, by his countenance as, many witnesses can testifie, if I should be silent; and secondly, by his li­berality, in that to his great cost, of his own accord, [Page] moued (questionlesse) thereunto by the Spirit of God for the aduancement of his glory, hee vouch­safed to procure vnto me the proper vse and bene­fit of that well-furnished and costly Library of the Reuerend and famous Doctor late deceased, who by a happy match was ioyned in wedlock vnto the worthiest of his worthy sisters; who is (as I may say) A Mary by name, and a Mary by condition, for that the Lord hath dealt so bitterly with her, in depriuing her, within the space of two yeeres, of a louely father, a faithfull husband, and a friendly bro­ther.

Secondly, as for his loue to other persons of o­ther callings, his Tenants and others among whom he liued; and to whom he was well knowne: how he liued among them in loue, in peace, in meeknesse, I need not to report, seeing all the Countrey round cannot but with one consent confesse and acknow­ledge, that he was a man worthy of great commen­dations, and a rare patterne for men of his ranke and fashion to looke vpon.

Thirdly, for his charity and loue toward the poore, many of them being here present, can testifie, that in their necessities he was to them more like a father than a friend: a man that was euer open-handed in any good cause, especially to the reliefe of such whom he knew to be in necessity and want. I speake but what I know, hauing a long time had my being here where his Worship had his dwelling: and besides my priuate testimony, his Liberality at the last Feast of Christs Natiuity, and his Legacy now at his death, of twenty pound, to the vse and be­nefit of the poore, and this Parish, are sufficient te­stimonies [Page] of the same.

Last of all, as concerning his loue to those that were his (as is said) enemies, and aduersaries of his state and fortunes, hauing receiued especiall com­mandement from his owne mouth, I cannot but say something. Confesse I must that loth I am to speake too much, and yet his owne request (no lesse to me than a command) compelleth me to speake a little, because I heard him say so much. There are, saith hee, that (to my thinking) by sinister courses, vpon supposed grounds, endeuour to arme themselues a­gainst me, and my state; but in the meane while, God knowes my heart, how willing I haue still been to liue with them in peace, without reuenge: and hereupon hee made this comparison, in my vnder­standing most fitting to his former words: My hart (saith he) resembleth the vpper part of the world, which you know (saith hee) is alwayes cleere and bright of it selfe, though the ayre below bee neuer so much distempered with stormes and thunders: So I (quoth he) I thanke my God, notwithstanding these things, haue still a patient mind; I am still con­tented, and my heart remaining still ioyfull in the Lord, I stand resolued in all things to yeeld vp my selfe in holy obedience to the will of God. And thus (sitting then with my selfe alone in the Porch of this Temple wherin we are) I shall intreat you when you shall stand to preach my Funeral Sermō in this Church, where I intend to lye when God shall call me, saith he, to deliuer and testifie these things vnto the world both of me, and from mee. By this that hath been said, you may then plainly see, that the life of this good man was not vnto himselfe, but vn­to [Page] to God. If we liue, wee liue vnto the Lord. Lastly, to speake of his death, I must begin with sicknesse, which was to him, & is to al, the messenger of death. I must confesse that hee was but a young man for yeeres, yet hauing been long visited with exceeding sicknesse, he hath long waited (as it were) for his ex­changing time; and for that cause, as I know, and as others whom he loued, can testifie, hee did daily exercise himselfe in the meditation of mortality, and in time of ease, cared to set his house in order, to the intent that if sicknesse should come suddenly, he might bee free from worldly cares, and so more cheerfully prepare himselfe to God: for this cause, for the space well-nye of two yeers past, as I can re­member, he hath had his Testament alwayes ready: So that being now at last suddenly arrested with the messenger of death, all the whiles hee lay in the mercyes of God vpon his death-bed, to the comfort of all those that saw and heard him, hee alwayes cal­led vpon the Name of Christ; yea as often as hee receiued any Phisicall help (for no meanes was neg­lected for his preseruation and life, if God would) he neuer receiued any ayde, but he prayed vnto God to giue it a blessing; and when he spake to none, hee would yet lift vp his eyes, in token of lifting his heart to God; and the Sacrament of the body and blood of Christ he receiued in his extremities most cheerfully, most thankfully. And at last, in a great conflict, he got a glorious victory, and shortly after, in peace and meeknesse, resigned his spirit into the hands of God. Thus he that was in his life religious, in his sicknesse comfortable, and in his death most blessed, by dying to the Lord, is gone to God, and [Page] now enioyes the blessednesse of heauen: in the fruition whereof let vs leaue him now to dwell for euer; and striue and endeuour in our liues to imi­tate his vertues, that we, as he hath done, may dye at last the death of the righteous, and that our last ends may be like his, and that we may be fellow-heires, as hee was, of the same inheritance with Iesus Christ. To whom with the Fa­ther, and the holy Ghost, bee all honour and glory now and foreuer.

Amen.