OF Christs Death and Resurrection it is, that the Apostle here speaks, exhorting us to be planted into the one, that we may at­tain to the likeness of the other.

The time of the year borders upon the annual Memory of our Saviours Death and Resurrection; and it is a season also of planting and growing up: but God hath made it, to our great sorrow, a time of felling and hewing down. We have beheld the fall of this worthy Gentleman, whose remain­ders [Page 2]lie here before us, as the fall of some great Tree, un­der whose shadow many lesser plants were shelter'd. A Tree of no little ornament, benefit, relief and comfort to the poor Inhabitants of this place wherein he lived. And much to our sorrow it adds, that there appears not so near again any of like dignity, age, and fair abilities to com­pare with him.

Howbeit, if we could be perswaded, this cutting down were but a new Plantation, and a plantation of great ad­vantage to him, how much loss soever to us, that might avail somewhat to mitigate our sorrow; And that (I sup­pose) this Text may help to perswade us, for there we hear of a plantation into Christs Death, so that Death it self to them that are in Christ, is but a kind of plantation, and their burial, a kind of sowing: So our Apostle, 1 Cor. 15.42. It is sown in corruption, it is raised in incorruption: It is sown in dishonour, it is raised in glory: it is sown in weaknesse, it is raised in power. So our blessed Saviour, Except a Corn of wheat fall into the ground, and die, it abideth alone, but if it die, it bringeth forth much fruit, John 12.24. Christ himself therefore chose to die, and his Burial to him proved but a planting; His Body in three dayes rose again, with an encrease of Immortality; and Christ neither died nor rose for himself, but is become the first fruits of them that sleep, and the pattern of them that shall rise again: For, as is the Heavenly Adam, so they also that are heavenly, And as we have born the Image of the earthy, we shall also bear the Image of the Heavenly; But there must be a change first, for flesh and blood cannot inherit the Kingdom of God, neither may corruption inherit incorrup­tion There must be a plantation therefore, first into the death of Christ, a fellowship with his sufferings, (as St. Paul calls it) a conformity to his Passion, which if we patiently undergo, the Text then hath a comfortable promise, that will not fail us: For if we have been planted into the likeness of his Death, we shall be also into the likeness of his Resurrection.

But it will be said, Saint Paul speaks not here of our planting into Christ, by a natural death, but rather by a [Page 3]moral, or a mystical: for immediately before, he instan­ceth in Baptism: Buryed (saith he) by Baptism into death; That like as Christ was raised by the glory of the Father, so we should walk in newness of life. And at the eleventh ver. Likewise reckon ye your selves also, to be dead unto sin, but alive unto God, through Jesus Christ our Lord. So that the planting into our Saviours Death, which Saint Paul here intends, is by a death unto sin, not by a death in the grave.

And this we deny not; And even in this respect, we have not only a comfortable Scripture over the dead, but full of good instruction also, and edification to the living; So would Funeral Sermons be. They are for the behoof of the living, rather than the dead; That as the Apostle saith of Prophesie, He that prophesieth speaks unto men, to edi­fication, and exhortation, and comfort; so by such preach­ing, Christians might not only be comforted, but edified likewise, and exhorted. Now for edification, a Scripture more effectual can hardly be found, than this; For it com­prehends the summe of all vertuous and godly living; To be planted into Christs Death, that thereby we may grow to his Resurrection; that is, To die to sin, and live to Righ­teousness; Cease to do evil, and learn to do well: Put off the old Man, that we may be planted into the New: And, what is there more in Christianity to be done?

Yet though this be the nearest, and most genuine Expo­sition of the Apostle, so to understand him, as speaking of mortification, and rising to a new life; the other way of applying this Text to men naturally dying, or pressed with great tribulations, may not be excluded as altogether im­proper. For even to that purpose also Saint Paul in other places applyeth this very Metaphor, of dying and rising with Christ: as 2 Cor. 1.8. We are troubled on every side, but not distressed: Persecuted, but not forsaken: alwayes bearing about in our body the dying of the Lord Jesus, that the life also of Jesus might be manifest, &c. And though re­sembling Christs Death, and Rising by true Repentance, and a holy Life, be the most excellent, and most profitable way [Page 4]of imitating him; as without which outward suffering, availe little, and therefore that sense needs most exhorta­tion: Yet we cannot deny such a conformity to Christs Death by our sufferings, to be a neerer way and more fully resembling the likenesse of his plantation. As our rising from corruption to glory draweth neerer the like­nesse of Christs Resurrection, than our rising to newnesse of life onely: So our planting into Christs Death, by a fellowship of his sufferings, and by being brought down to the grave with him, is a neerer and fuller resemblance of his passion, than the Death of true repentance and mortification to sin only, if no other affliction be added.

But how much more full, if both be joyned together? As in this our deceased brother to my knowledge they were, an afflicted Body, and a penitent soule, a self-deniyn life, and a patient and lamb like death, a flesh crucified with the affections and lust, and a spirit raised and revived with hope of immortality, a soule aspiring to heaven, while his body sunk to the earth. What nearer, what fuller, what truer or more immediate planting into the death and Resurrection of Christ? And he that is so farre in­corporated, what Text can fit him better. For if we have thus been planted into the likenesse of our Saviours Death, We shall be also, into the likenesse of his Resur­rection.

We proced to a division of our Text. Two plantations in this Scripture appeare joyned in connexion, and in­ferred one upon the other: The one a sad and heavy plantation, the other a joyfull and comforting, the one in weeping and mourning, the other in triumph and re­rejoycing, the one may be called our Winner plantation, the other our Summer; If not ra­ther, the one our seed time, the other our harvest, out Winter planation or seed-time. For if ye have been planted together, into the likenesse of Chirsts Death. And our Summer plantation, or harvest, Ye shall be also [Page 5]into the likenesse of his Resurrection. The former of these containes our conflict, the later our Crown: Not more bitternesse and pains in the one, than comfort and sweetnesse in the other.

We begin with the former, which is our Winter plan­tation, or sowing in tears. For if we have been planted into the likenesse of Christ's Death. Where the first word that meets us is the Conjunction Si, implying a Condition, Si complantati fuerimus, If we have been planted. Giving us to know, that these two plantations are so connected one to the other, as our labour and our reward, our warfare and our victory; that without having our part in the former, there is no hope of attaining the latter; unlesse we first communicate in the Winter plantation of our Lords Death; at the summer plantation of his Re­surrection there will be no arriving. Except we first suffer with him, no hope of reigning. It is the A­postles way of arguing, for some length together, where­by he perswades Timothy to endure hardnesse, as a good souldier of Jesus Christ, 2 Tim. 2.3. If a man strive for Masteries, yet he is not crowned, except he strive law­fully. The husbandman that laboureth, must be first par­taker of the fruits. Remember that Christ first died, be­fore he rose againe, and it is a faithfull saying, If we be dead with him, we believe, we shall also live with him.

So the two plantations are inseparable; and rightly we may conclude; if any man misse his part in the later, it is for lack of the former; if any attaine not to the Resurrection of Christ, it is because he failed in the suf­fering, which may be the reason perhaps, why the A­postle thus puts it upon an If, as a thing to be doubted of: If we have been planted into his Death. For so hard appeares the condition, and so rate the number of them that are truely so planted, that it may well be doubted, and doubted of the best of us all.

Insomuch that the Apostle speaks here in the first person, as if he doubted of himself for company. If [Page 6]we have been planted, fully and throughly, into the like­nesse of Christs Death. And it is but what ye find in the third to the Phillipians, All things. I account but dung, that I may be found in him, with the fellowship of his sufferings, being made conformable to his death: If by any meanes, I might attaine to the Resurrection of the dead; Not as if I had allready attained, or were allready perfect: But I follow after, if I may apprehend, Phillip. 3, 12. If I may apprehend; So that he doubts of his own sufferings likewise, and whether this first plantation be compleat with himself.

Ye see therefore that he useth the preterperfectense also. [...]. If we have been planted. Have been, that we desire to be, that we intend to be: every one will be ready to say, and no If, no doubt upon that. All the feare is, whether or no we have allready enough of this plantation. Which makes him say in another place, I fill up, that which is behind, of the afflictions of Christ in my flesh, Coloss. 1.24. As if somewhat in this kind, were still wanting on his part; and therefore well may he utter it with Si, & si Dubitantis; If we have been allready planted sufficiently, into the likenesse, of his Death.

Doubted it may be the rather, because of the preposition [...] here added; Si complantati faith the latine, if we have been planted together, which is diversly expounded, together with Christ, or together with one another. Together with Christ, If we have been obedient as he was, to the Death, not shrinking from our pattern, so much as in a wish but resolved with him, who when he saw the cup coming, prayed, not my will O Father, but thine be done. And then, together with out brethren, If we have not deserted out companions in suffering, As St. Paul complaines of Demas, that he had forsaken him, and embraced this present world, 3 Tim. 4.10. And, at my first answer (to wit before Nero) No man stood with me, but all forsook me, Si complantati may teach us, that suffering together in a good cause, is [Page 7]as acceptable as praying together. They do not well there­fore, who withdraw from times of Common humilia­tion, such as the Memorial of our Lords Passion, and his fasting in the Wildernesse; times ordained to make this Complantati as universal and as full as may be, that Chri­stians may be planted together into the similitude of their Saviours Death.

Two observations more by the way here offer them­selves: One upon Plantati, another upon Mortem. Up­on Plantati, that it is not any slight Conformity, or Com­munity with the Death of Christ will serve turn. Though it be but in similitudinem, yet it is more than assimilati. It is not if we resemble it, if we imitate or draw near it; But Si complantati, if we have been planted into it, which argueth a nearer Conjunction, more firm and inseparable: For that which is planted, or grafted (so the word signi­fieth) groweth into one nature with that, whereto it is joyn­ed. It partakes of one life, one spirit with the Root, and never decayes so long as it hath Communion therewith. We are not waxed or soder'd, or pinn'd to the Body of Christ, to be shaken off with foul weather, melted with the flames of persecution, or unty'd by Satans cunning: but we are planted, there to abide, there to grow, and thrive, and encrease.

To thrive and encrease: for planting inferrs fruitful­nesse: Christs death is no barren soyl, his Body no un­fruitfull Tree: It yielded an encrease with him to life ever­lasting, and must yield an encrease with us. An encrease, and no small one. For Christs Body is a Vine, of all plants the most fruitfull; I am the Vine, ye are the bran­ches, and my Father the Husbandman, Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit: If it bear none, be takes it away, &c. John 15.6.

Nor will it suffice, that for a while we bring forth fruit, unlesse we continue so. Branches that are grafted, Slips that are planted, if they live, are never at a stay, but al­wayes encreasing, to imitate our daily and incessant growth in Grace; Therefore is the Gospel of the Kingdom likened [Page 8]to a grain of Mustard seed, to Leaven spreading through a whole Lump; the Corn rising and growing: first the blade, then the ear, and then the full Corn in the ear, and never at a stand till it be quite ripe. If young Imps newly grafted, do not thrive and encrease, it is a signe they are not well joyned: they have not communion with the Root.

Communion with the Root may be another reason, why the Apostle chooseth this Metaphor of Planting. The fruit, be it more or less, receives all its vigour from the Root; while it derives from thence, it flourisheth and multiply­eth; when it ceaseth to draw from thence, it withers; to intimate therefore the power of all well-doing, of all the fruit we bear, is derived from the Merits of Christ and his Passion, not from any natural vigour of ours; therefore we hear of planting into his Death.

Into his Death, leads us to another observation concern­ing Mortem. That into any other resemblance of Christ, it will not suffice us to have been planted: if we shrink from this, it will not serve turn that we have been planted in­to his life, or his lesser sufferings: As his causeless envy, his undeserved infamy, persecution, stripes and wounds, if we reach not to a Communion with his Death. First, by Mortification, that the flesh be curcified, with the affe­ctions and lusts, and we can say, no longer I, but Christ lives in me; and the life that I now live, is no more to my self, but to him that dyed for me, and rose again. And then by constancy in Obedience, that we be faithfull to the death; that neither famine, nor nakednesse, peril or sword, be able to separate us from his love. This is in samilitudi­nem mort is, into the likenesse of his Death: without which, all communion with his life will do no good.

Farther yet: It may be doubted, why Saint Paul adds In Similitudinem, not into Christs Death, but into the like­nesse of his Death. It is (as some think) to comfort those, who by a mortified life, striving after their Pattern, reach it but imperfectly. That though they attain not a full Communion or Identity with their Copy; they may not be disheartened, while they reach a similitude. For a simili­tude [Page 9]may be enough for us. Christ dyed bodily: It may suf­fice, that we die spiritually. Christ died to make satisfacti­on: We to make good our belief of his satisfaction: Christ died for sin: we not for, but to sin. Christ for the sinnes of the whole world: we for no sinnes, but our own. Nor for our own neither, by way of expiation; for we cannot satisfie Justice, but by way of cessation, that we commit them no more: Christ was crucified on the Cross literally, God send our affections and lusts to be crucified mystically. So perfectly mortified was he, as to know no sin; we, if we can get so far as not to serve sin, it will be well. In Christ both nature and mortality was destroyed, but not sin; for he knew no sin: In us, not Nature, nor Mortality, till the time of our dissolution, but sin only: Christs death and rising again was by his own power; I have power to lay down my life, and power to take it up again, John 10.18. so cannot ours be. Our spiritual dying and rising, is all by his ayd and as­sstance, and vertue of our planting into him, and without him we can do nothing; so ye see a wide disparity 'twixt his manner of dying and ours. And therefore well may it be in similitudinem: not planted into his death, but into the likeness of his death.

But in what points then holds the similitudes of being planted into that likeness (ye will ask) sith in these it holds not? Nay, first enquire what be the right wayes of thus plant­ing, for there appear more than one. As there are two sorts of Crosses belonging to a Christian, one of Mortification, another of Martyrdome or Tribulation: so two kinds of planting into Christs death; The one voluntary, by beating down our bodies, by crucifying the flesh with the affections and lusts: and the other involuntary, by persecutions, mo­lestations, and troubles for a good conscience: which all that will live godly in Christ Jesus, must expect their share of.

St. Cyprian calls these two several kinds of Martyr­dome: the one belonging to times of Warre, the other to times of Peace. In times of Warre (saith he) Ponenda est anima, we must jeopard our lives for a good conscience, and [Page 10]imitate Christs Death that way. In times of Peace, Fran­genda carnis desideria, the wanton desires of the flesh to be broken and crucified. The one of these ye have in St. Pauls Castigo corpus: I beat down my body, and bring it into sub­jection, 1 Cor. 9.27. There's the Crosse of mortification: and the other in facti sumus spectaculum, we are made a Spectacle to the World, to Angels, and to Men: We hunger and thirty, and are buffered. Being reviled we bless, being perse­cuted we bear it: being defamed we entreat; we are made as the filth of the world, and are as the off-scowing of all things to this day, 1 Cor. 4.13. There's the Crosse of Tribula­tion.

Of these two Martyrdomes: the first is more excellent, because it belongeth to all Christians, and is at all times to be practised. Nor is the Crosse of Tribulation acceptable at all, unless the Crosse of mortification be joyned with it: but add both together, and then ye have the nearest conformity to the Crosse of Christ that can be. When a heart cleansed from sinfull corruptions, and perfumed with sanctifying Graces, is beaten in the Morter of Tribulation, is threshed with the staile of persecution and sends forth the sweet odour of Praise and Thanksgiving; rejoycing under the Crosse, it is one of the most pleasing sacrifices to God, and the nearest resembling Christs', that may be imagi­ned.

To touch upon both these in a few words: That the Crosse of Mortification, may most nearly be brought to the similitude of Christs Death; observe from the words of our Text, similitudinem mortis, That it be not a defective or half mortifying in some parts, not in all, having our tongues bridled it may be, and our hearts loose: out looks and ge­stures sanctified, but our actions in secret, lawless: our volup­tuous desires curbed, but covetous ones untied. Our intem­perance pruned and pared, but our revenge and malice over­grown. This is not in similitudinem mortis: for Death set­ters all limbs, deprives all sences, extinguishes all faculties: And Christ when he was crucified, had every member stretch­ed on the Cross, not any escaped the paines of it: if [...] [Page 11]mortifie some vices and spare others, as Saul destroyed Ama­lek in part, and spared Agag; if we leave a beloved sin uncru­cified, this is not the likenesse of Death, but of mutilation on­ly; it is not in mortem, while we suffer the smallest known sin to escape vengeance.

Not maimed then let our mortifying be; Nor secondly inconstant, that we return again to the works of sin; for dead men return no more to life. And thirdly, let there be no more motion, nor remembrance of former follies: Let not our hearts fall a longing as the children of Israel, when they remembred the Onions and Fleshpots, and Fish and Melons of Aegypt: for they that are dead, are dead to all love and liking, and have no more remembrance of the things of this life. Fourthly, Let not the pains of morti­fying deter us neither; for if it be in the likeness of Christs Death, he dyed (we know) a painful Death. Think not the crucifying of our naughty lusts, will prove an easie dying, but then believe it true and unfeigned, when it puts us to trouble and grief.

These four then, may help to try our mortifying, whether our plantation come home to the pattern of Christs Death, or no: that is to say, if it be an entire mortifying, and in all parts diffused: for it is Death, not a maiming. If it put us to sore pangs and struglings, for it is a painfull Death, and a Crucifying. If it utterly abolish all delightfull remem­brances, all longings and desires toward sin; for it is Death, not a sickning or swowning. And fourthly, If it be a con­stant mortifying, that we return no more to the works of sin: for it is Death, and not a sleeping. The first of these disco­vers Hypocrites, which mortifie by halves. The second ten­der and delicate ones, that will not abide the paines of a thorow mortifying. The third, waverers and languishers, whose hearts hang after the pleasures of sin. The fourth, babksliders and revolters, that return with the dog to the vomit, and the sow to the mire again. If our mortifying fail in none of these four particulars, it is a good sign it comes home; and the first way of planting into Christs Death is sound and uncounterfeit.

But then neither may the second way be omitted, after the Crosse of mortification, must be expected the Crosse of tribulation, to trie whether our plantation be firm and right; when the Potters vessel is well fashio­ned, it must be brought to the fire, that it may be hard­ned. And the fire shall trie evry mans work of what sort it is, 1 Cor. 3.13. No sooner was Job perceived to be per­fect and upright, but Satan desired to trie him, and the like with the Apostle, whom he would fain have sifted as wheat: the highest of all the eight Beatitudes, is, Blessed they that suffer persecution, for righteousnesse sake; If persecution shake us, it is a signe we are firmly planted then indeed. And it is Gods mercy to his own, to send them a right experience of themselves in persecution, that they may be assured their mortification is unfained; tribu­lation worketh experience, and experience hope, that ma­keth not ashamed, And if any be made ashamed, that is, fall away through stormes of persecution, he may impute it to the lack of sound mortification, his first planting was not firme.

Well, but how may our planting either way be examined, whether it be sound and firme, according to Christs like­nesse or no? How, but by the vertues which were most eminent and conspicuous in the Crosse of Christ, and made his sufferings so acceptable. Now they are chiefly foure, which Bernard likens to the foure quarters of the Crosse, each of them serving to make up the compleat body of a Christian suffering; that is to say, Humility, and Charity, and Patience and Constancy.

Humility first: for Christ humbled himself, and became obedient to Death, even the Death of the Crosse: And if he so humbled that had no sin, how much rather we, that are so full of sin? humillity teaching us to think the worst of our selves, will perswade us all the sufferings that fall upon us, are lesse than we have deserved. He hath not dealt with us according to our sins, nor rewarded us after our iniquities. And consequently, teach us with meeknesse to submit to the scourge: Righteous art thou (O lord) in [Page 13]all thou hast brought upon us: The end of the Crosse is indeed to humble us: If any repine at it, and grow not more lowly by it, he makes not the right use of it.

Secondly Charity or Obedience, which proves our lowlinesle, for in the Death of Christ was manifested the height hof Charity. Greater love hath no man than this, that he lay down his life for his friend. How great was his then, that layd down his life for his enemies? And Love is the fulfilling of the law: Charity is the summe of obedience. It suffereth long, and is kind, and thinks no evil, heark how it speaks from the crosse: Father forgive them, for they know not what they do! And, Lord, lay not this sin to their charge, saith the first Martyr, with his last breath. If we be so charitable in our sufferings, as to returne blessing for cursing, prayers for persecutions, it is a signe our plantation into the death of Christ is strong and mighty indeed: as the contrary discovers a weake Christian.

For Thirdly, if our conformity be right, it must add Pati­ence, a vertue in Christs suffering most eminent. Who As a sheep led to the slaughter, and as a lamb before the shearers is dumb; so he opened not his mouth: He shall not crie, nor strive, neither shall any man heare his voyce in the streets. I became dumb, and opened not my mouth (faith David) for it was thy doing; this silent submitting, this patient bear­ing, this still lying, and making no noyse, is that which pro­veth us true Gold indeed, for that melts in silence and makes no noyse: as wheat also abides quiet under the flayle, while Chaffe flieth in the face of them that smite it.

Fourthly Constancy, the Crowne of all the rest, for only He that indureth to the end shall be saved. Most eminent, this was in our Saviours Crosse; when all the bitter scoffes of his enemies, could not move him to come down. Let Christ the King of Israel come down from the Crosse, and we will believe him? No, they are not to be believed that say it, Christ having loved his own, continued to love them to the end, and would not leave the work of our Redemp­tion [Page 14]unperfect, and lose the fruit of all for lack of con­stancie: let patience (saith St. James) have her perfect work, And the perfection of Patince is Constancy, that we be not weary of well doing; nor tired out with innocent suffering: But wait on the Lord, till he deliver us, committing the keep­ing of our soules to him in well doing, as to a faithfull Creator. I know whom I have beleeved, and he is able to keep, what is committed to him. 2 Tim. 1.12

Add these foure vertues together, and then your sufferings may appeare somewhat like your Saviours: Let them be hum­ble, without confidence in your selves: Charitable, having compassion and praying for others: patient and silent, with­out complaint or murmurring: Constant, and continued to the end, without wavering or revolting; And then your plantation is proved to be sound and firme, ye are thus without doubt, Planted into the similitude of Christs Death.

Especially, if you be faithfull to the Death, for that makes all sure. Be faithfull to the Death, and I will give thee a Crown of life. Death ends the conflict, puts all out of hazard, gets the Conquest, and crowns the conqueror, for it foils the last, and worst of all our enemies, even Satan and all his forces. As by the Crosse of mortification we die to the flesh; and by the Crosse of Tribulation, we die to the world: so by the Crosse of a naturall Death, we die to all the temptati­ons of Satan; And are then past our winter plantation without doubt, and stand ready for our summer, that followeth in the Text, as the second General of our division, and the Reward annexed to the painefull coudition. For if we have been plan­ted into the likenesse of his Death, we shall be also into the likenesse of his Resurrection.

A promise (I told you) this part is: and such a one, as can­not faile us, if we faile not with the condition: The conditi­on, that indeed is proposed hypothetically, and doubtfully. If ye have been planted into his Death. But so is not the pro­mise: that is direct and Categoricall, without any If in t. Ye shall be also into the likenesse of his Resurrection. Shall be without doubt, if you continue unmoveable in your Winter [Page 15]plantation, and pluck not your selves from the Tree of Christ Crosse; That Cro-sse is a Tree of life, that will not suffer you to die or wither; but shoot you forth again, into a better plantation.

Howbeit, Take heed of presuming, for though we cannot perish, while we continue fast joyned to the root, we may break our selves from the root, and so perish. If a man abide not in me, he is cast forth as a witherd branch, Iohn 15.6. Behold the goodnesse and severity of God, On them that fell, severity, But toward thee, goodnesse: if thou continue in hi goodnesse, otherwise thou also shalt be cutt off, Rom 11.22.

So that in our unstedfastnesse there may be danger, but in his promise is no unstedfastnesse. If we continue not, yet he abideth faithfull; he cannot deny himself: more than one or two places of Scripture like this, assure us, that we cannot misse of a glorious and high plantation; if we abide firm in a lowly one and be constant in true Repentence, then it is a faithfull saying. For if we be dead with him, we shall also live with him: if we suffer, we shall reign with him, 2 Tim. 2. Knowing that as we have been partakers of the suffrings, we shall be also of the con­solation, 2 Cor. 1.7. For ye are dead, and your life is bid with Christ, in God. When Christ who is our life shall appeart, then shall ye also appeare with him in glory, Col. 3.4. He that raised up the Lord Jesus, shall also quicken our mortall bodies. Ro. 8.11. Num­bers of the like Testimonies assure us, that our diying in Christ, is but the Gate of rising to life, we cannot be lost in the first plantation, if we wait with patience for the second. And as true, that the two plantations are inseparable (as was said) no arriving to a glorious summer, but through a hard winter, no happy rising with Christ, unlesse we die with him. And if any rise not by a new and holy life, after their repentance and conformity to his suffrings, it is a sign, they were never well planted into the similitude of Christs Death.

So then the connexion of the two plantings is undeniable: they may not be severed. But as touching this latter planta­tion into Christs rising, wherein (ye will aske) consists that? Or what is it, to be so planted. Interpreters are here divi­ded: [Page 16]some; because the chapter throughout, is an exhortation to good life, and the words before are; Baried with him in Baptisme into death: That like as Christ was raised by the glory of the Father, so we to walk in newnesse of life: con­ceive by this planting into the resurrection of Christ, is meant onely our sanctification, as by the other planting into his Death is meant our true Repentance and Mortification. O­thers again, because the two parts appeare in the nature of a Promise and Reward, conceive this latter plantation to point at our eternall reward, and the likenesse of Christs Resur­rection, to be that state of immortality, wherein Christ now abides, and which at the end of the world, all his true mem­bers shall partake of: both expositions are profitable, both use­full, and both have great abettors: for the former of sanctifi­cation, are Ambrose, Jerom Bede and Cajetane, for the lat­ter of glorification, are Chrys [...]stome, Theophylact, Euthy­mius and Athanasius; we shall (God willing) touch upon both, as the time will permit, and so conclude, with a word of Application.

And first, we shall be planted into the likenesse of his Resurrection, that is by our sanctification; In nature this ought to go first, for it went first in Christ; even before his Body was glorified, while he was in his mortality, his soule was perfectly holy, and enjoyed the vision of God. These two estates of Christ: viz. Before his resurrection, and after, re­present our two Resurrections. One of the soule to Righteous­nesse and Holinesse, begun in this state of mortality, another of the Body, glorified with immortality, at Christs second coming to judgment. The soules resurrection leads the way, called therefore in Scripture; the first Resurrection. Blessed and holy is he, that hath his part in that: For over such the se­cond Death shall have no power, Revel. 20.6. Two deaths we read of, before the end of the world. The souls death in sin, and the bodies death in the Grave, Both would have their resurrection. But first the soule from the Death of sin, to the life of righteousnesse; which is by Grace: And then the Body, from corruption to Immortality, which is by Glory.

To begin with the souls Resurrection to the life of Grace; observable it is, that this also is a plantation supernatural as well as the life of Glory. No praise to us then in any good fruit we bear, but to the Root Christ Jesus, the Root of Jesse, whereinto we are planted, Without me, saith he, ye can do nothing; for it is God that worketh in us, both to will, and to do according to his good pleasure. What hast thou, which thou hast not received? Even the power and will of bestowing and doing good to others, is none of ours to boast of, it is bestowed from on high. Ye see here, the Apostle promiseth such a Resurrection by way of Re­ward. Ye shall be planted, so as to bring forth good works: Not as if you were able to bring them forth of your selves, but God will plant you, so that ye shall be able to bring them.

The reason why the Apostle useth this Metaphor of plan­ting, may be to shew how entirely we are beholding to Christ, and to his Resurrection for the whole power of well­doing; As also to let us know, that our fruit bearing in Christ, is the very end of our planting. Therefore we are planted indeed for the fruits sake: for when that cometh then it appears we are living plants, then is our Resur­rection justified; as good we were dead still, as barren and yield no encrease to our Master. If no fruit, then no part sure in this plantation, nor in the first Resurrection.

Well, but by what means is this planting brought to pass? (ye will ask) or, how are we grafted into Christ's Rising? By Faith (say some): for Faith is that by which we live the life of Grace, called therefore sometimes the life of Faith. Faith unites us, that's certain, for by it we dwell in Christ, and Christ in us, that Christ may dwell in your hearts by Faith, Ephes. 3.17. Others say, by Hope. Blessed be God who haeth begotten us again to a lively hope, through the Resurrection of Jsus Christ from the dead, 1 Pet. 1.3. Others again by Love; for Love is the most uniting Grace of all, which makes us one with Christ, and Christ with us: one undivided, and not to be separated: for, What shall separate us from the love of Christ, Rom. 8.35. Indeed by all three we are in­corporated [Page 18]into Christs mystical Body, and therefore en­liven'd and planted in our first Resurrection.

But especially, and above all, is this Resurrection to appear by a holy Conversation, in newness of life: This is the live­ly Image and similitude of Christ's Resurrection; that, as he was changed from mortality to Glory, so we from our for­mer corrupt conversation, to holiness and righteousness. We are grafted into a better stock, that we should hence­forth bring forth better fruit; in vain are we new grafted, if our fruit be still the same. As the grave made a great change in Christ, his glorious Body far differing from his frail and passible one: so, our lives renewed by Repentance, must be far estranged from former sinfull courses, All is to be new framed after the Image of the new Man; old things are pas­sed away, behold I make all things new: for if any be in Christ, he is a new Creature. A new heart, that which be­fore delighted in vanity, now in perfection of Vertue and Purity. New hands, those that were wont to hurt and de­fraud our brethren, now exercised in helping and relieving them. New tongues, those that were given to lying and dissembling, to railing and cursed speaking, now filled with blessing and truth, instruments of Gods Praises. New eyes, they that so much joyed to behold beauty and vanity; now flowing with water for their youthfull follies. New feet, those that were swift to shed blood, now shod with the pre­paration of the Gospel of Peace, and prepated to run the way of Gods Commandements. The whole man new, not after the Image of the old Adam, in the deceivablenesse of unrighteousnesse, but after the Image of the second Adam, in sincerity and Truth. This is rightly planted into the Si­militude of Christ's Resurrection, by being new framed ac­cording to his glorious Image.

And still we may go nearer. For the likeness of Christ raised again, is the very Image and likeness of God, saith Leo. Now Gods likeness is in all Heavenly Vertue; far above all passi­ons and frail perturbations is his eternal Constancy. He is all Mercy, all Truth, all Goodness: imitate him what we may; be mercifull as your heavenly Father is mercifull, kind [Page 19]as he to the unthankfull and evil: who sends his Rain upon the just and unjust: long-suffering, full of patience, and slow to take vengeance. Moreover, see that all be in a right state of Government, for Christs glorious Body is wholly subject to the will of the Spirit; let our bodies also be in a right subjection to our souls, and our souls in subjection to the Law of God. Let our sense be ordered by our reason, our reason by the Precepts of holy Scripture, and especially in the manner of your vertuous working, endeavour to re­semble your Pattern, for there is the right trial indeed. Herein lyeth the main difference betwixt men regenerate and unregenerate: betwixt those conformed to Christ's likeness, and those unconformed. That from a true Christian his works come easily, voluntarily, delightfully, like the motions of Christ's glorified Body; but from the unre­generate they proceed heavily, cheerlesly, wearisomly, Ian­guidly, and interruptedly. Will ye then discern the truth of your Plantation into the Rising of Christ? Observe the man­ner of your fruit-bearing, whether what ye do vertuously, ye do delightfully, heartily, chearfully, constantly, abundantly, without any tediousness or weariness of well-doing? If so, then ye may gather some comfortable assurance, that ye have your part in the first Resurrection; in which if you hold out with patience, will without fail bring you to the second, for that followeth as a Reward upon this, and it is a Reward worthy waiting for indeed: If ye have thus been planted into Christ's Resurrection mystically, ye shall be really; If ye had thus resembled him in soul, ye shall in body also; and that brings us upon the last point of our division, and most proper to our comfort over the dead, to wit, the Resurrection of immortality and glory, and our planting into that: Ye shall be planted into the likenesse of Christ's glorious Resur­rection.

And this may well be called a summer Plantation; for in the bodies rising, mans nature somewhat resembles that of plants. Plants after they are wither'd in the depth of Winter, begin to spring again at the opening of the year, and returning of the Sun. The Sun of Righteousness Christ Jesus, when [Page 20]he returnes, shall make a spring season, wherein all the bo dies of dead men shall rise, here they have their fall of the leaf, in affliction and sicknesse, the dead winter in the Grave; but they shall insallibly have their spring againe: Thy dead men shall live (saith Isaiah) Their dead bodies shall arise, thy dew is as the dew of hearbs, and the earth shall cast forth her dead. Isa. 26.19. Of plants none doubt it, they die and spring againe, there is hope of a tree, if it be cut down, that from the root somewhat may spring; But man lieth down and riseth not, Job. 14.12. Nay man shall rise also, the nature of man shall now resemble the nature of plants, by this new and divine plantation, they shall have a new spring, and a better summer, at the return of a better sun, and be more vi­gorous than ever.

For it is planted into his resurrection, and his resurrection is glorious, and glorious for ever. Christ being raised from the dead, now dieth not: Death hath no more Dominion over him, which makes the difference betwixt Christ's mem­bers, and others that shall rise; That Death may have do­minion over them, but not over Christs members, that rise after his likenesse; for they shall rise in glory. When Christ, who is our life shall appeare, then we also with him in glory. And we shall be like him, for we shall see him, as he is Like him? and somewhat more. More than resemblence is pro­mised, even a kind of union; I in them, and thou in me, that we may be made perfect in one, John 17.23.

This therefore is the plantation, most properly intended by St. Paul, for he speaks in the future, ye shall be planted, and shall be, intimates hope, and hope would be of some glorious reward; somewhat worth our waiting for. But the Resurrection of Grace to holinesse and Righteousnesse, seems rather a labor than a reward, because of the imperfection, and troubles that attend it in this life, the fears, the cares and temptations. Shall be planted then, points to some bet­ter estate, than this life can hope for, even to that of 1 Cor. 15.58. Wherefore my brethren, be ye stedfast, unmoveable, always abounding in the work of the lord: for a much as ye know (upon his hope to wit of the bodies rising againe) that now your abor is not in vain in the Lord.

But take this hope away, and our labor is vaine indeed, then they that are fallen asleep in Christ, are perished. There must be a Resurrection therefore (saith Crysostome on this place) or God shall not be a full rewarder of them that seek him; They that seek him most, shall labor in vaine, for how poorly is vertue recompensed here? yea, the best ver­tues, Constancie, and Striving for the truth unto death are least of all rewarded. If no other life to be hoped for, Christians were doubtlesse, of all men most miserable.

But now is Christ risen (saith the Apostle) and risen, as the first-fruits of them that sleep, and therefore they that belong to him, must rise like him. This flesh now subject to wormes and dust, shall be clad with a new garment of im­mortality: he that made it of dust, is not so weake, that he cannot raise it out of dust again, else if no Resurrection (saith Damascene) let us even turn Epicures, eat and drink, and live a beastly life, and so an end: If no resurrection, what differ­ence, not onely betwixt holy and profane, but betwixt men and beasts, nay, if no Resurection, happier were the beasts that know no care, feele no cumberance, are not disquieted with sorrow for what is past, or feare of what is to come! If no Resurrection, then neither God nor Providence. All things are hurried by chance and confusion, how many good men in this life have we seen heavily opressed? And on the side of their oppressors, there was power: but they had no com­forter; how many wicked ones, may we see unjustly prospering? no bands in their death; but they are lusty and strong: they come in no misfortune like other folk, nor are they plagued like other men, their eyes swell with fatnesse, they cotrupt others, and speak wicked blas­phemies. How can this be endured, if God be righteous, and wise and all power in his hands? Erit ergo, Erit Resurrectio, (saith that Father) There must, there shall be a Resurrection, for God is not untighteous, to forget their work and labor of love which have suffered for his sake. If the soul only have suffered in vertuous works. It perils and conflicts have fallen upon the soule onely, let the soule alone be re­warded; But if the body, the fraile body hath undergone [Page 22]toyles and paines: if she sweat and faint, hunger and pine, and be even martyr'd and mangled for Gods service, let either the body share in some proportionable rewards, or confess God a weak, if not an unrighteous Master.

Of the bodies Resurrection therefore no doubt to be made, such a plantation it shall have: but wherein con­sisteth the similitude (ye will ask) to the Resurrection of Christ? School-writers answer in two things especially: that is to say, Clory, and Impassibility; the one defending the body from all harm, the other crowning it with all good. Two wayes (we know), a Glass that is broken may be con­ceived reparable, one to be made whole as it was before, but still brittle, subject to casualties and apt to crack again: another so repaired, as to be changed into a solid hardness, or metall-like firmness, not to be broken any more. The former of these is like the Resurrection of Lazarus, or of Jairus his daughter: the later like unto Christ's, where this frail Glass of mortality shall be changed into firmness and immutability, no more lyable to breaking: this mortal to put on immortality, and this corruptible to be cloathed with incorruption. And again, over and above such im­passibility ye may suppose added to the Glass Charity, and resplendency to give light of it self, like a Carbuncle or Glow-w [...]n, or the Moon in a clear night. This likewise shall be added to the bodies impassibility: namely, Light and Glory, The Righteous shall shine as the Sun in the King­dome of their Father, Matth. 13.43. Such is the likeness of Christ's Resurrection.

In fine, the Schoolmen here tell us, of the souls and the bodies Dowries, when the Heavenly marriage betwixt Christ and his Church shall be consummate, and they are seven, three in the soul, and four in the body: three in the soul, to answer to the three divine Vertues which sanctifie the soul in this life: namely, Faith, and Hope, and Charity. Un­to Faith shall answer clear and beatifical Vision, whereby we shall see God face to face. Unto Hope fruition, where­by we shall enjoy that we see, and apprehend that where­of we are apprehended. Unto Charity union, implying [Page 23]fulnesse of joy and delight, in the presence and possession of him whom our soul loveth: Thus shall the spirits of just men in these three be made perfect.

In the Body shall be four more Perfections or Dowries, curing all defects and penalties incident to this mortall flesh, which are specially four, viz. Heavinesse, Grossenesse, Passibility and Ignominy. Heavinesse, disabling it to move upwards, or to make any great speed in passing any way. This shall be done away by agility, whereby the body shall become light and speedy as the wind, able to be whereever the soul would wish it in a trice. Secondly, Grosseness, not suffering it to enter in at a narrow place, or to passe, as water doth, through a chink; but by reason of its stiffe and grosse consistence, it is barr'd out with doors and locks. This shall be remedied by the gift of sub­tility, whereby the substance of the body, when ever the soul pleaseth, shall become plyable as Oyl, or Water to en­ter in at any cranny or chink, and yet not loose its Figure, but return as it lists to its shape and consistence again. Thirdly, Passibility or frailty, exposing our bodies to be harmed and injured by heat or cold, hunger or thirst, fire or water, sword or spear. This shall be removed by the gift of impassibility; our flesh shall no more be lyable to hostile injuries: Violence shall not hurt it, Time shall not waste it, Hunger shall not pine it; all diseases, aches, pains and infirmities shall be far away: This is more than incor­ruption, for the bodies of the wicked shall have a kind of incorruption; they shall not die nor waste away, yet they shall not be impassible, for they shall be tormented with Hell-fire: But the bodies of the Righteous shall be im­passible, never to know pain or sorrow more: all teares shall be wiped from their-eyes. Fourthly, Ignominy, our bodies are now subject to shame and noysomnesse, there is a Turpitude in the nakednesse of the body; 'tis lyable to evil smells, and un [...]omely deformity: this shall be done away by the gift of Charity or Resplendency: whereby these bodies shall be all bright, comely and lovely, filled with fragrancy and glory C [...]lestial, more beautifull in their [Page 24]very nakednesse, than any Apparel can render them. So, then in these four the body shall have all the perfections our hearts can desire: even the excellencies of strength, health, activity and beauty. The perfection of strength it shall have in subtility; it can penetrate or passe through any thing. The perfection of health in impassibility, it can be harmed by nothing. The perfection of activeness in agility, it can be where the soul desires in a moment. The perfection of beauty in Charity, or Resplendency, far exceeding all mortal comeliness whatsoever.

Now, that we may not seem to go quite without book, as if no ground of all this to be had in Scripture. Observe, that we are to be planted into his Resurrection, who shall change our vile bodies according to the likeness of his own glorious Body; and Christs glorious Body after his Resur­rection had all these Agilities: for he appeared to Mary Mag dalene suddenly, and as suddenly vanished. It was with the Disciples at Emmaus, at Jerusalem with the eleven: with her at the Sepulchre, and all in a short distance of time. Secondly, Subtility it had, for it passed through doors fast locked, through the Sepulchre barr'd and sealed, and was not restrained any where. Thirdly, Impassibility, for as Christ now raised, dyeth not, so death hath no more dominion over him: no sicknesse, infirmity or injury is his glorious body any more subject to. Fourthly, Charity, or Resplendency: for it was not less glorious be sure, than it was in Mount Tabor (a shadow of the Resurrection) and there his face shone, and his Rayment became white as the Light; only it was in his power, now so to shine when he would, and when he would to cease, and in that respect the more glorious such a body. If then we are to be planted into the likenesse of his Resurrection: if, as we have born the Image of the earthy Adam, we shall also bear the Image of the Heavenly. This is his Image, this his like­ness; and into this if we have been rightly planted into the likenesse of his Death, we shall grow up by the power of his Resurrection, which God of his mercy grant unto us all, even for the same our blessed Saviours sake. Amen.

Turn we now to a word of Application, upon this present subject of mortality here before us, and so I shall commit you to God.

I am not ignorant, how hard it is to satisfie the expectation of so judicious and full an Auditory, touching so full a subject, and worthy so great commendations as the life of this Reve­rend Gentleman whom we are now to speak of. Nor am I troubled at the prejudice of some, to whom he was lesse known, and whose opinions are not much to be valued: I must not fear to bear witnesse to the Truth, having for these eleven yeares past so well known him, and for some yeares lived so near him, and so throughly acquainted with him for his judgement in matters of Religion, as I believe toward his latter time, no man in England more: nor may I mince the matter, because he was my special friend, one to whom for many real favours and neighborly cur­tesies, I was much obliged. I care not whose thoughts may charge me of flattery, or self-seeking, so long as my own Conscience chargeth me not for delivering any untruth, or smothering ought worthy commendable remembrance, for fear of detracting tougues.

But I yield them too much respect in so long Apolo­gizing. I shall for brevitie sake passe over many things in his younger time worthy mention, because I was no eye­witnesse of them. As that his natural parts were so emi­nent by Gods great blessing, as to out-strip many of his rank at School when he was a child; and, being quickly removed from School to the University, from the University to the Innes of Court, that he there grew so eminent as to be called to the Bar betimes with much honour, daily increa­sing in repute and renown, till be performed his publique reading with great applause; nor could he have missed the degree of a Serjeant, had times been as favourable as his worth was great. That though one of the youngest sonnes of his Father, and by a second Wife, yet so highly he gain­ed hi, Fathers good opinion by his constant dutifulnesses and his known ability and worth, that long after the death of his Mother, his Father at his decease ordained him sole [Page 25]Executor, left him all his personal Estate besides his pro­portion of land, suitable to the rest of his children. Which over-plus bequeathed to him alone, he yet with such charity and tendernesse imparted to his brothers again, that of his meer voluntary goodness, he gave them (as I am informed) to the value of 2000.

These things, received on hear-say, I let goe: and observe that in his honest industrie, God so blest him, that he grew to a fortune, such, as scant any of his family had the like, yet not to be charged (for ought I could ever hear) of ruining any per­son or family, or rising by the fall & impoverishing of others. But eminent for his faithfull diligence, and honest trustinesse, and wise secrecie, and abundant sufficiencie in his professi­on; so that great and eminent ones in the same profession, and some elder than he have repaired to him for his opinion, and to be assisted with his advice.

In all the long time of his life and practise, never heard I of any that could taxe him of the least breach of trust, of any extortion, bribery, or injustice, or of being feed on both sides, or for deserting any cause, which he thought just, for want of his poore clients purses ability. Well might he say with Samuel, whose oxe or whose asse have I taken, or of whose hand have I received any bribe to blind mine eyes withall? Notable late instances might be given of this, if particulars of this nature were fit here to be mentioned.

His integrity so great, and his abilities so eminent, could not fail to have preferred him to a seat of judicature among the highest had not the tempest of the warres coverd him with a cloud. Wherein yet he perferred his conscience before all worldly ends: nor followed any side, because he thought it would prosper, nor forsook that side, when he saw it prospered not, but persevered as he had first ingaged, and engaged not weakly, but fervently, actively and couragiously. And yet so prudently, that though he suffered imprisonment, and payed large compositions, yet he scaped easier than some that were lesse active. So great was his wisdome, and in such esteem was his worth had, even, by the adverse party: I will not say, he was courted by some of them, to accept of pre­ferment [Page 27]among them, but such things have been averred in my hearing, and to my knowledge his constancie was such, the world could not have wrought him to accept of promotion a­gainst his conscience, for all that was offered to our Saviour up­on the Mountaine.

During the time of warres and troubles, though he were far in years, yet he made no hast to marry. No, nor in times more quiet, before the war, though he could not have wanted great offers, as any man of his quality, yet he pre­ferred the discharge of his calling, and the continuall employ­ments he had that way, in the service of many noble friends, before all conjugall delights, and no lesse free was he from in­temperance in eating or drinking. Where is the man can say he ever saw him cup-shotten, the reigning disease of this Town and Countrey as abstemious was he knowen that way, as from pleasures more effeminate.

And when maturity of years and a faire estate of his owne, at length invited him to marry, in times more calme: he looked not farr abroad, to raise his fortunes, but chose him a consort neer home, of a neighbouring family, both worthy and eminent, one of his own perswasion, and whose Father had sometimes been high Sherife of this County. With whom God blest him to live most happily and lovingly, and to have hopefull budds of posterity, even in his old age. The greater sorrow at present to all his friends, the babes should be left fatherlesse so young.

And whereas he might have planted himself in the City neer his practise, or in Towns of more trade, and credit, than this mean place, so abounding with poore; he chose rather here to fix his mansion, here to build and settle: and here to keep hospitality amongst his poor neighbours, and to have the blessing and prayers of many such, as how highly he deserved them how constant a reliever of the needy, both at his dores, and in their houses: how ready to lend to any in want, how bountifull at his Table, what a constant inviter of his poor neighbours at solemne times of the yeare, I leave it to many of this place to report, who [Page 28]have felt the benefit of it, and may condole the losse of it, as well as I.

A great lover of antient good order he was, and no friend to innovations: a constant frequenter of the Church in quieter times, till his health began to fail him, and newer customes to creep in, which he fancied not. A devout Receiver of the blessed Sacraments, and a frequent Communicant in publick, when he might receive it in the beauty of holi­nesse, as he desired to see it. Seldome failed he at the three solemn times of the year, especially to make one at the Communion, if he were in the Countrey. To the suffering party of the Clergy, to those of his own per­swasion very loving, kind, respectfull and bountifull. To none of any sort, that I know, uncivil, though in more spe­cial manner, he favour'd & countenanced Divines of known learning, gravity and experience, nor much respecting others, whom he thought time-serving, hypocritical, igno­rant, raw or scandalous. A friend to Peace he was, though his profession rather thrived by strife: a willing Reconci­ler and taker up of differences, where both parties would hear reason, rather than a prolonger of suits. A man, such as Moses would have chosen for a Judge, fearing God and hating covetousness: hating it not only in himself, but in others: yea, not caring, to my knowledge, to displease some of his very good friends, where he thought them too worldly enclined; very bountifull to the poor he was him­self, and would fain have had all of ability like him. Far from flattering, lying, and soothing up, though such vices are too frequent with many of his profession, loving Truth, and delighting in them that loved it, as one rightly sensible of the great calamities this Kingdome hath been involved in, through the licencious and unconscionable liberty of lying tongues.

These vertues made him honoured and respected far and near; scant a Nobleman or Gentleman in these parts that made not much use of him, and frequently, as their occasions required resorted to him: so, that he was the emi­nent [Page 29]beauty, ornament and shelter of this poor place where­in he lived. A Staffe to the poor, a Counsellour to the rich, a Sanctuary to the oppressed, a Terrour to the un­conscionable, deceitfull and worldly minded, a comfort to those in need, and to such as for need desired his help.

Our hearts sorrow it was, that so soon in his bodily health he began to decline, having yet scant added three years to threescore: but to his joy in the end it proved, I doubt not, that he was so long a planting into the Death of Christ. The Crosse of mortification from the time of his full maturity, might seem to be his daily practice, whereby he learned to die to the flesh. The Crosse of Tribulation he had his share in too, having tasted of persecution, as far as imprisonment and loss of goods for his Conscience, whereby he was taught to die to the world. The Crosse of natural Death was his last tryal, whereby he learned to dye to mortality it self, and to all the temptations of Sa­tan; and long he was a planting on this manner into the similitude of Christ's death. Near upon two years I have perceived him declining: when as his outward man pe­rished, so his inward seemed to renew day by day.

During which time, the Vertues before-mentioned as peculiar to the Crosse of Christ, might seem more and more to encrease in him. To say nothing of his Piety, addicting himself to read Books of Religion, as his time would permit. And of his justice so true and upright in his dealing, so exact in paying every one his own. The four Vertues of the Crosse ye heard commended: to wit, Humility, Charity, Patience and Constancy, appeared more and more to manifest themselves in him, the nearer he drew to his end.

Humility; for he was courteous to the meanest, ready to put off and yield reverence to any, as fast as any to him: nay, to prevent in Courtesie, and to give place to some his inferiours. Charity, for he excelled in bounty to the poor: witnesse his last charitable Gift to this Parish, and divers pious Legacies in his Will to the value, well nigh of [Page 30]a thousand pound, witnesse his loving invitation of his poor Neighbours in his weaknesse at Christmass last, even when himself could not eat, yet it joyed him to walk by and see others eat and drink at his cost. And for an emi­nent proof of his Charity but a little before he took his bed in his last sicknesse, he lent freely to one that had dealt falsely enough with him, and was like for so doing to be utterly ruined by the fraud of another: he lent, I say, to him notwithstanding a considerable summe of mo­ney to preserve him from perishing. So notable was his Charity in returning good for evil, and so well he seemed to remember, If thine enemy hunger feed him, if he thirst give him drink, &c.

It pleased God to enlarge his patience by the manner of his last sickness, which seizing at length on his lungs, deprived him of the use of his speech, for any length or continuance of speaking: during which time I never ob­served in him the least impatient carriage in word or deed, or any repining at the heavy hand of God upon him, but silently he submitted himself under the scourge, like him that said, I became dumb, and opened not my mouth, for it was thy doing, Psalm 39. 10.

And lastly, For his Constancy, as he approved it in the course of his life, so to the death constant he was to the Religion he had been born and bred up in: an obedient Son of the Church of England, as he had ever professed him­self to be, and suffered for. Heartily he answered to all questions that were asked him about the profession of his faith; willingly and readily submitted himself to Gods will for leaving the world; gladly forgave all that had of­fended him, and wherein he had offended any, professed himself willing to ask forgivenesse, and to make resti­tution.

Being put in mind of the Sacrament, he would not for reverence sake receive it in the evening, but deferr'd it till the next morning, and then most piously and devoutly, like one that bowed the knees of his heart, when those of [Page 31]his body failed him, with eyes lifted up, and hands bent to Heaven, he received it: and when he heard after both kinds taken; Lord grant it may nourish you to eternal life, chearfully and audibly, he said Amen.

After which, he dismissed us from longer praying by him, being desirous to be left for the present to his own private devotions, and requested us to pray by him again in the af­ternoon, as if he had foreseen the certain time of his de­parture: and in the afternoon, according to his own ap­pointment, at prayer we continued by him till toward five in the evening: at which time, most meekly and silently, and like a Lamb he departed, and quietly slept in the Lord. And now being so rightly planted into the Death of Christ, having thus sowed in teares, we doubt not he shall be plan­ted into the likenesse of his Resurrection, one day in body, as he is already in soul, and reap in abundance of joy; which God of his mercy grant unto us all for Jesus Christ his sake. Amen.