A SERMON PREACHED AT SNARFORD IN LINCOLNSHIRE AT THE FUNERALS of Sir GEORGE SANCT-PAULE Knight and Baronet, December the 9 1613. By JOHN CHADWICH Doctor in DIVINITY, AND ONE OF HIS majesties Chaplains in Ordinary.  
TOGETHER WITH A BRIEF and true RELATION of his virtuous life and holy death.  ESAY 57 v. 1. 
The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come.   Woodcut printer's device of a mask with rings (McKerrow 379, lacking the letters A. H. below) 
LONDON, Printed by William Stansby for William Barret, and are to be sold at his shop in Paul's Churchyard at the sign of the three Pigeons. 1614   

A SERMON PREACHED AT SNARFORD IN LINCOLNSHIRE AT THE Funerals of Sir GEORGE S ct. PAUL Knight and Baronet, the ninth of December 1613.  
THE TEXT.  PSAL. 37. v. 37. 
Mark the perfect man, and behold the just: for the end of that man is peace.  
THe saying is old and true, that those things which are differing in their end, do most oppositely disagree. Dives and Lazarus were of some likelihood whilst they lived in the world: They were both made of one mould, informed with one specifical form, breathed in one air, moved on one and the same earth: yet if we observe their conditions in their ends, we shall find as great odds therein, as is betwixt felicity and misery, death and life, heaven and hell; which are such contraries as cannot be reconciled nor made at one.  
David was much troubled to see the prosperous estate of the wicked, and the mean and troublesome condition of the Lords children. But God who will not leave his servants in erroneous conceits, nor under the wearisome burden of fainting discontent, counseleth his kingly Prophet not to be disquieted though he see the workers of iniquity to flourish like a green bay-tree, and the righteous to undergo much fear and trouble: for if he mark but their ends, he shall behold the wicked which draw out their sword, and bend their bow to slay such as be of upright conversation, that their sword shall enter into their own heart, and that like the grass they shall soon be cut down, and like the green herb they shall whither away. But for the man that hath the law of his God in his heart, his steps shall not slide. For mark the perfect and upright man: he neither fadeth nor rotteth in his name, nor falleth nor faileth in his profession and hope: for finis illius pax, his end and upshot is peace. Which point when David had learned in God's Sanctuary both by direction and observation, he doth not keep the knowledge thereof unto himself: but being established in the truth, endeavoureth to confirm others in the same, by exhorting them to observe the conclusion of good men, wherein they shall find such matter of desired comfort, as may encourage them to pass thorough all the difficulties which this present evil world can oppose against them.  
The words now read contain two parts. The first part showeth what be the properties of a good man. The second part setteth down what the end of a good man is; to wit peace.  
The properties, they are two, which I may call the essential parts of a Christian: The former is perfection: the latter righteousness. For as man consisteth of two parts, the soul and body; so a good man is composed of two constituting properties. And as by the motions and actions of the body we conclude, that it is informed with a living soul; so by the works of righteousness we prove, that there is an inward perfection of holiness in the soul. And on the contrary side, as the soul is said to be flown away when the body doth putrefy and corrupt; so we may infer that the souls inward beauty is gone, when the works of justice are not to be found. For saith the Prophet, When the King's daughter is all glorious within, her garments without are of wrought gold; and therefore obserua perfectum & vide justum, by the latter know the former as a true demonstration thereof. The end of a good man thus described is peace. Which words I confess are diversly understood: but I follow the last and best translation, which is most agreeable to the original. And thus having broken the words into their natural parts, let us see what nourishment we may get by every several cantill: for sure I am that there is not a crumb in any parcel of these words, but it containeth good meat for a Christian soul to feed upon.  

Obserua perfectum.  
Irenaeus saith, that he is perfect which was not made: 
Perfectus infectus.  and that is only true of God, who is that 
g Exod. 3.14.  I am that sent Moses to Pharo, who is that 
h Gen. 17.1.  all-sufficient that spoke unto Abraham, that 
i Reu. 1.18.  Alpha and Omega, as S. john calleth him. For as justin Martyr saith, the perfection of God is to be of himself and of no other, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and whatsoever tendeth to perfection is from him, as the Author and 
k james 1.17.  giver of it. Which being true, what then should our Prophet mean to call any man perfect, of whose weakness and wants, besides the report that the sacred word doth make, which is both fidei & morum norma, our daily experience doth let us see, what lamentable defects are in all the seed of Adam. To soil this doubt, I answer, that there is a perfection in every Christian, which is that excellent form, by which he differeth from all the sons of darkness, and out of which issueth streams of a virtuous conversation. But this perfection is not in an absolute freedom from sin, but in our union with Christ, in 
l Coloss. 2.9.  whom doth dwell all the fullness of the Godhead bodily, and through whom all believers are made partakers of the godly Nature, as Saint 
m Pet. 2.1.4.  Peter speaketh, and out of whom they receive grace for grace, as saith 
n john 1.16.  S. john. The greatest perfection that man can attain unto, is, suae imperfection is cognitio, the knowledge of his wants: and therefore almighty God out of his infinite love appointed a high Priest, even jesus Christ, the Mediator of the new covenant, to make that perfect which by none other could be done. And therefore Epiphanius saith, that the perfection of a faithful man is in cognition Christi, whom truly to know is 
o john 17.3.  eternal life, as our blessed Saviour witnesseth. But to come to the point. 
The two first are attained in this life. The last is partly attained in this life, and more fully in the world to come.   
The perfection of a good man is either quoad 

1. parts,  
2. veritatem, or  
3. mensuram.    
For the first; those that are regenerate of water and the holy Ghost, as the Evangelist speaketh, are by the Apostle called new borne Babes. Now as every child so soon as he is borne is a perfect man, because he hath all the parts and lineaments of a man, howbeit he cannot show any perfect action of a man: even so those that have received the immortal seed of God's truth, & 
p Pet. 1.2.1.  hunger after the sincere milk of God's word, that they may grow thereby, are perfect in him who is the 
q Col. 2.10.  head of principalities and powers; perfect (I say) in respect of all the parts of sanctity and true holiness, though they want such excellent use thereof, as those have which are of riper years. And therefore the 
r Gal. 6.  Apostle calleth all believers new creatures, both because they are the workmanship of God, and secondly, because they have the stamp of perfection upon them, as the creatures which God did make, of which it is said, he saw that they were good.  
And hence appeareth the love of God toward the weak ones in faith, that they are by him respected and accounted of as perfect in their weakest infancy: much like a loving father, who though his child can perform no duty of a man, yet doth he provide meat to nourish him, clothes wherewith to cover him, means to preserve and keep him, yea a portion and an inheritance for him.  
Secondly, as Gods tender love appeareth hereby: so is man's happiness seen herein. Who though he be feeble and weak, to any thing that is good, either for the helping of himself or others: yet is he cared for and esteemed of, as though he were perfect in the performance of all duties of a sonlike obedience, and lacked nothing. For which cause you shall find it often in the Scriptures, that when a good man considereth of his own estate, he wanteth neither matter to complain of, nor time of repentance. Yet when God looketh upon 
s joh. 1.47.  Nathaniel under the Figtree, upon 
t job. 1.1.  job in the East country, upon 
u Luke 1.6.  Zacharie and Elizabeth: he speaketh of them as though they were void of all defects and wants: for so clear is the crystal glass of his love, through which he beholdeth his own image in man, that howbeit S. Paul crieth out against his own 
x Rom. 7.24.  wretchedness, yet God assureth him, he being in Christ, that nothing can 
y Rom. 8.1.  condemn him, nor separate him from eternal happiness. And thus much for perfection Quoad parts.  
The second is perfection Quoad veritatem. Whilst man doth dwell in the house of clay, he hath faith, but with some doubting; hope, but with distrust; love, but with dislike. Yet because his faith is true faith, God accounteth of him as complete: for when the new man of righteousness, and 
z Ephes. 4.22.  holiness of truth, is put on, as S. Paul speaketh, there is the perfect object of God's love. And hence is that of S. Bern. Veritas liberat, saluat, lavat, It freeth a man from the entanglements of sin, it saveth him from running with hypocrites into the pollutions of unjust and dissembling behaviours, yea it will wash him from the swinish fashion of those who hold the verity of God in unrighteousness. The Scribes and Pharisees made a glorious show of virtue: but because it wanted truth, therefore all their pomp came to the ground, and they had their 
a Matth. 6.2.  reward. For their actions wanting the adverb, were to them like the Apples of Sodom, nothing but dust and corruption.  
That word which Vatablus translateth in my Text perfectum, others have converted veritatem, and some simplicitatem, and others integrum, and all to teach us, that simplicity and truth, in the profession of holiness, giveth a man the name of perfection in God's account. For he only is a 
b Homo quadratus.  tetragoule and a four-squared Christian indeed, who doth toto pectore Deum colere, endeavour to honour and serve God with a sound heart void of hypocrisy: I know the best child of God findeth in himself the law in 
g Rom. 7.23.  his members, fight against the law of his mind: is he therefore destitute of the truth of God's grace? not so. Is wine no wine, because there be many Lees in the same? Is water no water, because it is cumbered & troubled with mud? it were an unreasonable speech to say so. And it is no less disagreeing from the truth, to think and say, that a man is no child of God, because he is troubled with the encumbrances of sin. For the Lord beholding in whom there is true faith, hope, and brotherly charity, which is vinculum perfectionis, as 
h Col. 3.  S. Paul speaketh, esteemeth them for perfect, who are simply plain and plainly simple without hypocrisy.  
The third perfection which I named to you in the beginning, is perfection quoad mensuram: what? to a measure without defect or want, that is impossible to be attained in this world. The perfection then which we must look for in the third place is, to 
i Phil. 3.13.  strive forwards to that which is set before, and not to be weary of well doing, till we come to a full measure of sanctity void of sin, which only is attained in the world to come. The Apostle saith, Quotquot perfecti sumus ita sentiamus. S. Augustine upon those words thus speaketh, Quotquot perfectè currimus, hoc sapimus quod nondum perfecti sumus, & illic perficiemur quò perfectè currimus. So many as run perfectly understand thus much, that as yet they have not attained perfection, but shall be made complete there whereto they manfully run. Be you 
k Math. 5.48.  perfect, like as your heavenly father is perfect, saith Christ, that is, saith Augustine, ad perfectionem contendite, aim at perfection as the mark, whereupon you set your eyes in all your Christian attempts. For as the heavens and the earth are said to be perfect, because they move and abide to that end whereunto God did appoint them, as Moses speaketh: so he that is borne not of the 
l john 1.13.  will of the flesh, but of the will of God, is said to be perfect, because he employeth the parts of his body, and the powers of his soul, as 
m Rom. 6.  weapons of righteousness, till they come to the 
n Psal. 16.  fullness of joy; and neither standeth still, nor turneth back, but goeth on until he have finished his course, and have the end of his faith, which is the 
o Pet. 1.1.  salvation of his soul. In this world we see in part, we know in part; and the greatest measure to be attained in comparison of that which by hope is expected, is but like a drop of water to the Ocean, or a sand by the seashore to a mighty mountain. But there will be a time when we shall come unto a perfect man, 
Ephes. 4.13.  and unto a measure of the fullness of the age of Christ jesus: and when that that is perfect is come, 
1. Cor. 13.10.  then that which is imperfect shall be abolished. The conclusion then of this point is this, that howbeit absolute perfection is only in the author of all things, yet the true members of Christ have received the first fruits of perfection, and are said to be perfect both in regard of their integral parts of sanctity, and in respect of the truth of holiness, and lastly for that they enjoy a measure of perfection in the kingdom of grace, which shall be made complete and absolute wanting nothing in the kingdom of glory. For than our knowledge which was mixed with ignorance, shall be so excellent, that we shall know as we are known: then we shall see him, not in a glass, but clearly and without all defect: then our faith shall be turned into fruition, hope into having, love shall abide without dissimulation, and in a word we shall be like him saith 
p john 1.3.3.  S. john, and see him as he is. Now as this excellent knowledge is afforded unto us out of these words: so the Pelagians have gathered deadly poison from the same, to wit, That man may come to such a height of perfection, as to be devoid of all sin in this world. Against whom S. Hierome writeth. The Valentinians, as Irene reporteth, have taught the like, and that they have seed of election in them: The Manichees thought that renati, such as were regenerated, came to that perfection in this life, that they could not sin any more, si maxim velint, howbeit they did much desire it. Against all these do but apply the distinction of perfection before handled, and set down, and we shall see how vain and idle, yea how blasphemous these opinions are. But to leave this to the wise discretion of the hearers, let us see what may be said against them.  
First, the Scripture telleth us, that we are all the seed of uncleanness: 
job. 15.15.  and in reason no clean thing can come from that which is polluted. Again, the holiest men that have lived did complain of their wants, and have been subject to 
* Rom. 6.21.  death, which is the wage of sin, as S. Paul speaketh. And hath not our Saviour taught all his Church continually to pray, forgive us our debts? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which petition were needless in case we had already attained perfection.  
Add to this, that perfection consisteth in a certain excess, from which the best is so far in this life, that as S. Bern. saith, Nemo perfectus est qui perfectior esse non appetit. And if he hunger and thirst after righteousness, it is manifest he hath no superfluity, either to lay by, or to afford others. Now if it be objected that our Saviour saith, whosoever drinketh of the water that he shall give them, shall never be more a 
q Which words are understood of the estate of a true believer in this world.  thirst; the answer is ready, that thirst is not opposed to further desire of the increase of grace, and of the blessed Image of God, which is not fully restored till we possess heaven, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but to a total and final falling from grace, which the child of God shall be free from, howbeit he find many wants in himself, and feel many oppositions against him whilst he is clothed with the house of clay. Not to proceed further in this point, the saying of S. Augustine is good: Si qua fidelium hic esse potest perfectio, in eo consistit, ut se imperfectos esse agnoscant: If there be any perfection in this life, it is to know our wants, and to desire a supply out of the rich treasure of God's goodness. And where this is truly in any man, it will be seen by the practice of righteousness, which is the second property of a good man.   

Behold the just.  
Where integrity and soundness of faith is in the heart, it is like fire, which yieldeth either heat, or flame, or both. Let David's heart be hot within him, words of grace will issue from him. For as the spirit of man is not idle, so the spirit of grace in man is ever working the thing that is holy, either by suppressing evil, or acting good: wherein is the life of true justice and righteousness. But to come more nearly to the point. This just man which David would have us to behold, must be considered in his four dimensions. The first whereof is his altitude, and that is in his ability to know the rule of righteousness, and to take the true height thereof. For what likelihood is there for a man to do justice, and to be ignorant of the boundaries that he must use in the practice thereof? Whence is that saying of S. Ambrose; Male se rectum putat, qui regulam summae rectitudinis ignorat: He that understandeth not the rule of equity, is very like to be defective in all duties of righteousness. I grant that an ignorant man may do right to another: but it is as the blind man hitteth the mark, or at the least as he who saw men walking like trees: and I am sure the former may as well miss as hit; so the latter doth notoriously mistake the matter.  
The second dimension is his latitude, which extendeth to the profiting of others as well as himself. Of this our Prophet speaketh in this Psalm, when he saith, that a good man is merciful and dareth: which act of charity is for the good of borrowers more than of the lender, who oftentimes loseth both his goods and the love of his borrowing friend. justus magis alijs quàm sibi prodest, saith S. Ambrose: A just man is more helpful and gainful to others than himself: and herein he resembleth the eye in the body, which seethe all but itself; and the Lion-like Sun in the firmament, which sendeth out beams of glorious light to all but itself.  
The third point in the just man is his longitude: and that is, to be contented only with that is a man's own, and to stretch out the length of his desire and endeavour to nothing that belongeth to another man, no not so much as in a wish. For as an ancient Father saith, justus nil alienum vendicat, sed cuilibet dat quod suum est: The just man claimeth nothing but that is proper to himself, and giveth to every man that belongeth unto him: to God his due, to Caesar his own, and that with a willing and a ready mind. And salvation is then come to Zaccheus house, 
Luke 19.8.  when he carrieth this mind.  
The fourth thing to be considered in this just man, is his profundity in the practice of righteousness, which will not suffer him to damnify his neighbour, nor to use any nimble shifts, whereby to increase his estate; but to build all his fortunes (as men usually speak) upon honest and plain dealing. And hence is that saying, A good and just man will neither damno afficere quenquam, nec aliquid dolo annectere rei suae, tricks and shifts are odious to a righteous man, yea though he might gain Kingdoms thereby. Such a one was just job, whose greatness was a veil to protect the poor, and no privilege to set him on work to prey upon the distressed and needy, as in our days it is (too common) wherein, alas, many make themselves great by using tricks and shifts: and some use their greatness amongst their poor neighbours, as a means to maintain their own prodigal and sinful courses, or to make rich their lewd posterity, who spend all amongst harlots and varlets, which themselves have wretchedly gotten by keeping back the labourer's wages, skinning of the poor, and grinding the face of the needy; a sin that in these days and in this country crieth for vengeance. But I speak of a just man, who is far from this behaviour; and the lively representation whereof we may see in these particulars: that he understandeth the ways of equity, that he liveth not as borne to himself, but for the good of others, that he is content with that he hath, and lastly, that neither with Absalon's lying flattery, nor with Gehesies covetous bribery, nor with Achitophel's subtle policy, nor with the Lion-like might and power he will add one cubit unto his stature; but still keeping an upright heart inward, and holding himself within the confines of righteousness outwardly, he passeth on in this world until he come to the appointed period of his life; and mark him then, for finis illius pax, his end is peace.   

His end is Peace.  
David doth not say his life is in peace, but his end; for, for the most part the best men bear the heaviest crosses, and are troubled with most oppositions, being in this world like a Lilley amongst the Thorns, and have their dwelling where Satan's thrones are set up: and this is their portion, which notwithstanding they patiently undergo that they may finish their course with joy.  
The Hebrews understand by this word Peace, all happiness; the Grecians a settled quietness of the soul, in which, as in a sure harbour, it resteth in much joy and true content: agreeing to which is that of S. Augustine, Pax est serenitas mentis, tranquillitas animi, and this peace is either with God, whom we never saw, and yet love him and believe in him; or peace of conscience; or peace with men: the first is from the assurance of our 
a Rom. 5.1.  justification by Christ jesus: the second is grounded upon the former; for from the knowledge that David is at one with God, is David's 
b Psal. 4.  in pace accubabo pariter & dormiam, I will lie down in peace and rest, because thou Lord art my safeguard: the last is from both the former; for who so is at one with God and himself, will seek peace and ensue it, as 
x Gen. 14.  Abraham did with Lot. The first, which is peace with God, giveth a man boldness to come to the Throne of grace, with an assured 
y Heb. 4.16.  confidence to find favour in the needful time of trouble. The second is the brazen wall of man's defence, within which there is a 
z Pro. 15.8.  continual feast and domestical joy. The third is so good a blessing, that, as Cass. speaks, it is imago angelicae conversationis, the lively image of the Angelical behaviour. But me thinks I hear some man saying unto me, That it's impossible a good man should be at peace with the ungodly; for what peace, so long as the witchcrafts and whoredom of jesabel remain in great abundance?  
I answer; Pax est concordiam habere cum moribus probis, litigare cum vitijs, true peace is to be at one with men's good behaviour; but always to stand out at the swords point against all sinful and wicked attempts: and therefore when we see the just and upright to be at odds with the workers of iniquity, it is not in any dislike of their persons, but of their conditions. And out of all this appeareth a great difference betwixt the sons of God, and the children of Belial; for to the former there is a true quietness of mind, but to the latter no 
a Esa. 57.21.  peace. For either they understand not their own misery, and so seek not for God's mercy, the feeling whereof bringeth true peace; or else they see their faults so fearful that they fly in despair from the presence of God (as Cain and judas did) and so have nothing but unspeakable disquietness and horrors in their souls. And lastly for peace with men: they think all men hate them, 
Timuerunt ibi ubi non timor.  when, God knoweth, they are hunted and pursued by their own hearts, which will not let them be at quietness with others, because they are at continual jarring with themselves; and therefore even upon suspicion (they know not of what) they grow false and treacherous to all ●hey deal withal.  
The conclusion than is, That true peace, either with men, or with ourselves, and with God, is not in nor with wicked men; and on the contrary side, Mark the just, and consider the upright man, for his end is peace. Thus much shall be sufficient for the meaning of the words of my Text. Now give me leave in a few words to point at such instructions as naturally arise out of them.  
The first proposition is, That the ways of a Christian are obvious to the view of men, and his actions are such as may be scanned and marked, and are not confined within the cloisters of obscurity; but like a light set upon a Candlestick that shineth to all that are in the house: and therefore we are bidden to mark both the perfection and the righteousness of a good man. I know one point of Christianity is contemplation; but that wanteth life when practice doth not follow: and therefore it's no ill conceit of him that called a holy man Mary Martha. For as S. Gregory speaketh of Love, that the touchstone thereof is in the works of charity: so 
b jam. 2.  may I say with S. james of true faith in whomsoever it is, that it ought to be showed, and is demonstrated by the fruits thereof. Shall I say that a Minister is a good Pastor, which nothing resembleth his Master the great Bishop and shepherd of our souls, in feeding and helping the distressed? And can we think a Magistrate to be a good Ruler, when in the execution of his office no man can see, obserua & vide, either for punishing of sin, or advancing of virtue? but rather behold and see how he boulstereth up, or slily passeth over all impious and Idolatrous profaneness. And do you hold them a good people, which make no conscience to show the virtues of Christ whom they profess? No, no. By their fruits you shall know them, is an evangelical rule. And mark and behold; for where virtue is, it may be felt, heard, and understood.  
The second proposition which generally ariseth from these words, is, That we may not give doom of any till his actions be duly considered: for they are Heralds, to proclaim who, and what he is. A good man is not to be condemned, because a crew of sinful wretches that look through the mirror of their misinformed minds, cry out crucifige: neither is any ill man good, because the multitude of sinful drunken wretches prefer him before Christ: then obserua & vide, will be a good ground whereon to build our determinations, and then shall we judge righteous judgement, and neither suffer ourselves to be beguiled with supercilious looks, nor condemn the just whose end is peace.  
The last point I entreat you observe in the observation of my Text, is, That a good life is graced and blessed with a happy death. 
August. de doctrina christiana, non male moritur qui bene vixerit & vix bene moritur qui male.  We have only one example of a man that lived ill and died well, and yet his repentance is set down with the fruits thereof (as short time as he had): but we have no example of any man that lived well, and died ill; which Balaam did understand, when he wished to die the death of the righteous. Of these Baalamites there be no few, who dedicate their lives to vanity, and yet forsooth (if wishing would prevail) they would have heaven for their inheritance. But be not deceived, my brethren, for since they sow in the flesh they shall thereof reap corruption; and who so soweth in the spirit, shall of the spirit reap life everlasting. Labour therefore my brethren, to spend the short time of your life which remaineth, in the truth of holiness, without hypocrisy; in righteousness without sinful uncleanness: so shall your end be peace in yourselves, peace with men, and peace with God, which passeth all understanding. And thus you see the whole of a Christian man, both in the premises and conclusion; the premises two, perfection and justice: the conclusion well suiting both Mayor & Minor, finis illius pax.  
A Demonstration of which truth, give me leave to set before you in the life and death of that honourable Knight and Baronet: for the solemnizing of whose direful obsequies, we are at this time met together; of whose life and death if I should say nothing, I might justly be accused of unthankfulness to God for passing by such excellent virtues, as I know the Divine Majesty had beautified him withal. And if I shall say much, I fear the ordinary aspersion of flattery, which black-mouthed envy spiteth out to disgrace virtue withal, may perhaps be cast upon me: and therefore to avoid Silla on the one hand, and Charybdis on the other, I will speak nothing but that I dare avouch for truth before the Angels in heaven, and which many in this place can witness of their own knowledge, before men upon earth. My regard of this honourable Knight while he lived was not mercenary, and my report of him at this time is not in hope of reward: and therefore without any further Preface, thus much in the Front of my speech I may say, That he was a Gentleman of as ancient and honourable continuance as any in this Kingdom, and therefore not to be blamed that he was desirous (being resolved that in law and conscience it was equal (as himself confessed he was) to uphold the honour of his house in his name, which for nine descents hath continued at this his house at Snarford.  
This truely-honoured Knight and Baronet, if you please, may be remembered in the gifts of nature, of art, of grace, or in the practice of them all. In the first, he was for person and natural endowments very complete; and by the second the former were so well disposed, that in his behaviour, Adamant-like he drew the hearts of many people to affect: and to speak plainly, the eyes of the inhabitants in this Country was set upon him, as upon a worthy object in his place and calling. In the gifts of grace, this may I report; that he knew the truth: 
We were ever graced by him, and in whose company he took great content.  so do many wicked men. He loved the truth, and the instruments that published the same: so do none but the good. He was courageous for the truth: and so are none but Gods secret ones; and from his knowledge the ground of his faith, and from his love the fruit of his belief, and from his courage the pledge of his sanctity; he had the ground of S. Paul's rejoicing, which is a good conscience.  
For the practice of all these graces, let me entreat you consider him as a husband to a wife, a Master of a family, a friend to his acquaintance, a Magistrate in his country, and a Christian in all.  
For the first: he dwelled with his wife as a man of knowledge, free from inhuman austerity on the one side, and void of fond and idle complementing indulgence on the other; which wise and Christian behaviour, was answered by his virtuous Lady.  
For the second, as he was a Master of a Family: whilst he was a father (though God knoweth) that was but for a short time; he used that blessing as though he had not possessed it. And as he was a Master over servants, this was his care; that all under his charge were bountifully rewarded for their service, and wanted no means (though to his great charge) to know God. Such as were virtuous wanted no encouragement: such as were less tractable to goodness, in the spirit of mildensse he used all good means to reclaim them. In brief, he was to his servants a fatherly Master, in authority, in care, in counsel, in countenance, in love, and in bounty; I say in bounty to them whilst he lived, and in his large portions he hath cut out of his estate for them after his death: so that if any that followed him be irregular like Gehesie, anointing his fingers with bribes, or rioting with the evil servant in the Gospel; I say no more but this, They have not so learned Christ, neither by precept, nor by their Master's practice.  
For the third point, as he was a friend: let inquiry be made when ever he failed any that had occasion to use his help; and for true affection, he was, as often he said of a friend (alter idem) or as Solomon speaketh, one that loveth at all times: rather with Mordach inquiring how his friends did, and in what case they stood, then staying till he was sought unto for his help; and more rejoicing to do good to those he loved, in case they wanted his help, then fawning upon such as were happened with the thick clay of worldly prosperity. He was a right and truehearted jonathan, and such a friend may I say he was, as I fear I shall never find till my soul rest with his.  
For the fourth point, which concerneth him as he was a Magistrate: If jethro were living he would have called for him, as one fit to assist Moses. He wanted no courage for a good cause, and to outface and resist the wicked attempts and practices of unjust and unlawful disorders: his fear of God and soundness in Religion, was never questionable: his upright dealing void of partiality or personal respect, may be witnessed in that general lamentation taken up for him by the people in this Country: and for his hating of covetousness, and especially in the executing of his office, his name shall not die whilst any that knew him is left alive. Who ever knew that he made use of the country's money, or was unwilling to come to any account for collected money, committed to his charge for the country's behoof? he was a man very much employed with the right honourable the Lord Willoughby, as Deputy Lieutenant under that most worthy Lord treasurer, and most wise Counsellor, the Lord Burley. And when in the days of our late renowned and never to be forgotten Queen Elizabeth (the mirror of Christendom) there was great employment for men and money, to keep under the superstitious and rebellious Irish, besides the extraordinary pains he took, and the great cost he was at to further that service; he disbursed payments out of his own purse for the country, till Sessments could be conveniently made, and the money collected. And this can all you his fellow-labourers witness, that neither fear nor favour, affinity nor consanguinity, did ever hinder him from going on in an upright course to do service to God, and our gracious King. Neither was he void of compassion in the execution of justice: No, no, when he dealt with Papists, or had to punish hard-hearted Atheists (which some refused to meddle withal) this was his rule, that he would Lapidare peccatum, but saluare hominem: yea such was his compassion, that I know some Recusants that could not be persuaded by arguments (for usually reason cannot prevail with them) were moved and won to come to the Church by his mild, merciful, and loving persuasion that he used unto them; and such as he could not reclaim, he did greatly bemoan and pity. In the case of Meum and Tuum, this was his rule; qui judicat part inaudita altera, aequum licet statuerit, haud aequus judex. In brief, thus did he spend thirty years of that his life, which was in the whole but one and fifty; never refusing any pains or endeavours, though to the spending of his estate, the weakening (yea, as many here know, and especially myself) to the wearying of his body and the impairing of his health. And let me not forget, that the last journey that he took was for the service of God, the safety and peace of the King and Country; wherein his behaviour was so commendable, and his speeches so good, as were it not that these my lines would swell unto too great a quantity, I would set them down as his Swanlike song within few days before his death. But to leave these things, the last consideration is of his Christian behaviour, which was either more public; and herein observe his humility, his charitable mercifulness: or more private, as his unseen devotion and charity. For the first, I may truly say of him, That he made himself equal to those of low degree, ever abhorring himself with job (in the service of God) in the ashes of true humility; an argument of a sanctified heart, and of a mind fit to receive further grace from God.  
For his mercifulness, inquire after that amongst his Tenants: and if they speak truly, they will confess that they have been used so, as few of their neighbours were dealt withal. Who ever knew him take the forfeiture of any Lease, or when fines and rents were unpaid at times agreed upon, to use any extremity to get the same? Nay, what Tenant ever desired forbearance for a time, either of Rent or Fine, that had to his demand a denial? The desolate Widows and Fatherlesse-Orphanes, that lived under him, were both regarded and provided for by him. Secondly, inquire of his hospitality, not only to the better sort of people, but especially to the poor; and you shall hear that their souls did bless him whilst he lived, and are now sorrowful for his death. Indeed this I confess, that in his hospitality he judged drinking-banquets fit for profane Balthasar with his companions, then to be used in Christian meetings. Thirdly, if you list to hear more of his mercifulness, I doubt not but many have tasted of it, in his daily lending of money without pawns or pledges, or ever taking interest, or forfeiture of bond (the crying sins of this age.) If any unknown to him have made use of this his mercifulness, like brodging Brokers, I say to such a one as Peter said to Simon Magus; for sure I am that he was free in lending to all sorts of people, both in this Country and some other parts within this Kingdom, Carendo potius quam fruendo: His virtue in this kind both to Clergy and Laity will appear after his death. But I am yet in the Suburbs of his merciful dealing. Now let meenter within the walls thereof; and the first thing that presents itself unto my view is his liberality to poor Scholars & places of learning: and herein I might name unto you six learned and profitable Preachers, which were brought up in the Universities at his cost and charges. Some now at this time in those places taste of his bounty, and many both in Church and Commonwealth, towards their education have received exhibition from him till they were fit for better fortunes. But to leave persons, and to come to places: Magdalen College in Cambridge, the famous Library in Oxford, and Corpus Christi College in the same University, where he was seasoned with the grounds of learning by the now reverend Precedent of that house, 
Doct. Spencer.  whom he dearly loved; can tell you that he was a good benefactor to those places in his life time: and I must tell you that he hath given a large quantity of inheritance by year for ever unto Corpus Christi College in Oxford. I need not relate unto you how he hath endowed the free-school in Market Raison, with an yearly pension to maintain a Schoolmaster: and that he hath given an yearly maintenance for the planting of a Preacher at Welton one of his neighbour Towns, where I hear by the Parishioners there was never settled Preacher in the memory of any man, nor scarce twenty Sermons this twenty years, except by his means; and yet the Parish is great, and the law of our Church, thanks be to God, hath commanded otherwise. Neither may I let pass, since I am naming these things, what great care he had to further Religion, how free he was in bestowing those spiritual preferments that were in his gift, looking at nothing but how to provide for the good of God's people; far differing from the practice of many Patrons, that let nothing pass without What wilt thou give me? But he was so free from this sin, that I have heard him often earnestly wishing, that a law might be made by which the Patron should be sworn of his free gift, as well as the presented of his free entrance, without any contract either directly or indirectly. Shall I go on to tell you of other deeds of mercy? how for these thirty years he gave ten old and poor men gowns and money every year, and of late added twenty more to the number: how Market Raison had four pounds yearly towards the relief of their poor, besides a hundredth and sixty pound that was given to help the poorer and younger sort of tradesman by good sums, to pass from one to another as there was need; and now by his Will hath given a great sum of money to build an Hospital, and a large yearly pension for ever to relieve such as shall be placed in it: besides the relieving of ten poor men with a certain pension, and gowns for ever, that shall be chosen out of the Towns near adjoining to his house at Snarford. In brief, of late he hath been at extraordinary charge to build, finish, and furnish a house fitting his place and calling: and I have observed that since the laying of the first stone of that house, which is seven years past, his charity hath increased in his large sums he gave to the poor in this Country, as though he meant to make sure the foundation of his house with the works of charity, or hasted to provide a Mansion for his soul in heaven, before his earthly house was finished. Now for his private bounty to poor Scholars and others, of which he now findeth the comfort; as it was known to none better than myself. Only this I will say according to salomon's direction, He cast his bread upon the waters; and as our Saviour saith, his right knew not what his left hand did: for many a poor Scholar that never saw his face, hath tasted of his love; whose prayers to God for him, though unknown, like harbingers have entered into heaven, to take up room for his comfort in the saving grace of God. Now for his private devotion, besides his daily reading in the book of God, and his pains he took in other books, especially in the writings of Bishop jewel, which he greatly esteemed, having found singular good out of them, as upon the day of his death he did acknowledge: This one thing I cannot omit, that every Monday in the morning he did in his private study recall to mind what he had learned upon the Sabbath day, and what use he was to make to himself of the same. And then his manner was to pray, That all the week and the whole time of his life after he might show the fruit of that his learning, and so he addressed himself to the works of his calling: a custom worth imitation by all you Gentlemen, and all other Christians that mean to attain the happiness he now enjoyeth. If any shall ask me, how I knew these things: I answer, not by the sounding of a Trumpet, or the ringing of a Bell, when he went about these private duties of piety; but by a private conference I had with him of late: in which, as he asked counsel touching some needful questions that concerned his comfort, so he did open himself in this matter to me, not with a desire it should be known, but in humility to be further directed, as in other points which I will not name, so in this one, Whether it were lawful in his private prayers, wherein he was to disclose and confess the secrets of his heart to the Almighty, to kneel upon a Cushion? by which question in what a base account of himself he appeared before God, it is manifest to all that shall well consider thereof. And withal it doth much condemn the proud behaviour of many, which in public and private prayers dispose themselves as though they did contest with God, and stood not sighing and crying for mercy and pardon for their treacherous rebellions against the Almighty; but with the proud Pharisee, were bragging of their deeds. And thus he spent his life; in which he was an instrument of much good, a faithful friend to the well-disposed, a merciful judge of offenders, and a worthy example of virtue where ever he came. Now for the time of his sickness and death.  
His sickness was seven days: in all which time, howbeit his pains were often extreme, yet never was he heard to utter any impatient speech. Little or nothing did he sleep either day or night: and yet this was God's mercy to him, that he never uttered any offensive word, that might argue either levity or impiety. For the most part of five days and nights I was with him, 
Whose calling was much honoured by him in all his procedings, and to the meanest of whom he was a worthy Patron against all oppositions  and so were many of his good friends, & divers reverend Ministers, in whose godly speeches, and devout prayers, and good company he much rejoiced, and did acknowledge God's goodness, that those he loved in his life, should be with him at his death. I confess he was divers times and ways assaulted by the Tempter, who usually came and injected temptations into him when he should have taken his natural rest: against all which he made resistance by the Word of truth. And acquainting me with the particulars that were laid to his charge, when I showed him what spiritual armour he might use to quench those fiery darts, he would pause for a time, as meditating of what I had said; in the end he did still break out into these words: Lord jesus strengthen my faith, and Lord I believe, help my unbelief. He was much in meditation, often in private mental prayer, and often he did tell me, that thinking of death he did find no fear of it, as formerly in his flesh he had done. Upon Wednesday in the morning I perceiving his strength to decay, and his pains to increase, entreated him that he would set his house in order, and determine of his worldly affairs; and he looking cheerfully upon me, thus spoke: Now I know you love me, as I am sure you have done long, in that you wish I might die in peace, which (said he) I assure myself I shall do: and for my worldly estate, I have made my Will, I have disposed of my land, though not as you have often wished, yet so as I hope it shall stand, and I will impart the same unto my brother Wray, which shortly after he did. All that day he was in great pains, often desiring me to pray for him, and sometimes grieving that his bodily pains would not give him leave to make a vocal prayer; yet once upon a sudden with liftedup eyes and hands, he powered out his heart in such a heavenly manner as might assure the hearers that God's spirit spoke in him. Upon Wednesday in the night about ten of the clock he fell into a slumber, in which he continued but a while, and, as he said when he awaked, all my bodily pains are gone away, but my mind is much troubled with cumbersome thoughts; against which he made resistance by private prayer, and by conference with one of his servants that attended him. About two of the clock in the morning I came to him, and he told me what combats he had with his enemy: and I giving him such counsel against the same as God gave me wisdom to do; he received it so hungerly as I was much comforted with it. Presently he desired we might pray together, that, said he, I may have a feeling comfort of that you have spoken; which we did, and at the end of prayer he concluded with repeating this word thrice, Amen. Immediately after he made an excellent confession of his faith, and of the hope that was in him touching his salvation; concluding that his confession with a prayer, that God would strengthen him in that faith unto the end and in his end. After the end of which prayer he lifted up his eyes and hands to heaven, and uttered these words: Now is my comforter come, and hell gates shall not prevail against me, and by the power and comfort of thy spirit I know I shall finish my course with joy, and after receive the crown of life: from the end of which prayer and confession he was never troubled with any temptation. Then he being quiet for some half hour, I asked him, whether he could call to mind that ever he dealt hardly with any man, and if he had so done to make restitution? he smilingly answered, I thank God I never took nor got any goods unlawfully, or uncharitably, and I thank you for putting me in mind of this point. Once more he made a confession of his faith, uttered his dislike of Popery, professing that he had often studied to see if he could find any comfort out of the Popish doctrine; and confessed he could not see any thing in the Popish Religion but ambition, human policy, and Heathenish superstition. He often made his prayers to God by himself and with others: he gave most heavenly counsel to his friends, and to his servants; and where he thought the love of the world had taken too deep hold in any, he dissuaded from the same: verifying that truth, That he that is converted himself will strengthen others. The speeches that he uttered that day were many, and most comfortable: amongst which I noted these which follow. O my soul trust still in God, for he is thy rock and defence; I find it is good to hold me fast by my God. O Lord I have none in heaven nor earth besides thee, and therefore only into thy hands I commend my soul, for thou art my God and my redeemer. O God thou hast kept me from the womb until now, forsake me not, but let my soul, my tongue, and all that is within me praise thy holy name. As the Hart breatheth after the water brooks, so my soul thirsteth after thee, O Lord, in this barren and dry land (and clapping his hands upon his heart, he spoke further) here where no water of comfort is, but that thou hast powered into it only through thy son Christ; and therefore to thee be honour & praise for evermore. Thus he continued and spent his time, to the great comfort of all beholders, until his senses external decayed; which he perceived so sensibly, that he did tell when the parts of his body did die, as, when his leg, his right eye, his right hand, and other parts were dead: he would say, now is such a part dead. The use of his tongue God gave him till within half an hour before his last breath, with which he uttered many holy speeches, whereof these were the last: Forsake me not, O Lord, Be not thou far from me, O my God, Hast thee to help me, O my Lord my salvation; And now Lord what wait I for? My hope is only in thee, and into thy hands I commend my spirit; Lord jesus receive my soul: and always he concluded his prayers which himself uttered, or which were made by others, with these words, To whom be praise and glory for evermore. Yea, when his speech failed we might perceive him to pray, though he could not utter perfect words, and so to continue, concluding his prayer with the same thanksgiving, till he pronounced this word Amen in this sort; A me me en, as though his soul, before it went out of his body, had been keeping a part in that heavenly Anthem with the four and twenty Elders, which sing to him that sitteth upon the Throne, and liveth for evermore. And thus he continued, till with much comfort and peace his life ended, and his soul entered into the Kingdom of glory (which now I assure myself he doth enjoy, and whereto the God of heaven bring all his Saints in his appointed time) which was about four of the clock in the afternoon, upon the eight and twentieth of October, when he had lived one and fifty years, seven days, and some odd hours: too short a time, if it had pleased God otherwise. What can the removing of him out of the house of clay prophesy, but that God threateneth some punishment upon us the survivors, when so worthy, so wise, so virtuous, so religious, and noble a Gentleman in the strength of his manhood is taken away? of whose life and death I have spoken the more largely, first, to let the Papists see that we preach not, nor our good hearers practise not fleshly liberty, as they falsely accuse us: secondly, to let you Gentlemen and justices know what an example of virtue and uprightness you have lost. For though I doubt not but there be many good ones left yet, I am sure you will all confess he was the Bell-Wether in the flock: thirdly, I would have him whom this worthy Knight hath appointed and adopted to succeed in his house, and the greatest part of his estate, to imitate him in the course of his life, to whom he is so much beholding for the love of his name, which hath caused him to cast such extraordinary fortunes upon him, lest perhaps it be said, O domus antiqua quam dispari iam dominaris domino, or lest he hear Non domus Domino, sed Dominus domo: Fourthly, let it not be wondered that servants which have lost so worthy a Master; and Country which hast lost so good a Governor; do take up a great lamentation. And for his worthy Lady, who Rachel-like will not be comforted; do not condemn her: for the consideration of the comfort she is deprived of, amongst the wise that did know her happiness in the enjoying of such a husband, will in some sort make her excuse, and work pity and compassion for her sorrow. Howbeit withal I must confess, I know none that hath more cause of comfort, in respect of that assurance she may have of a husband's happiness than she. Lastly, for myself; if mournful tears, or astonishing thoughts could recall him back again from the grave, I would think myself bound, for the loss of so worthy a friend, to wish that my head were a fountain of tears, to lament day and night for the fall of so good a man in Israel. But I have not so learned Christ; and therefore thus much only will I say: Remember his life as an example worth imitation; Remember his death: by the sight whereof I do confess I was better instructed how to die then by all the precepts that ever I read of that argument. And so mark his life, for it was good and holy; and his end, for it was peace. And so in peace, I leave him enjoying an eternal surpassing weight of glory; assuring myself withal, that upon earth semper honos, nomenque suum, laudesque, manebunt.  
FINIS.