A SERMON PREACHED At the Funeral of the Honourable Sir FRANCIS VINCENT, Knight and Baronet, at Stokedawbernon in the County of Surrey, the tenth day of Apill, 1640.  
By Thomas Neesham, Clerke, and Rector of the same Church.  
In Aureolam cum Inscriptione NON NISI VINCENTI, in Vexillo Egregij viri Dom. FRANCISCI VINCENT Militis & Baronetti, qui ob●it 14. die Martii, anno Dom. 1639.  
Chronagramma.  
En RegIna nItet VIrtVs post Fata SVperstes, VInCentI DantVr praeMIa JVstITIae.  
Humillime posuit R. C.  
LONDON: Printed by Tho: Brudenell for John Benson, and are to be sold at his Shop in Saint Dunstons-Churchyard, Fleetstreet. 1642.   

To the right Worshipful, my most worthy and much honoured Lady ELLYNOR, The late wife of Sir Francis Vincent, Knight and Baronet, deceased.  
THOMAS NEESHAM, Clerk▪ Devoteth himself; Dedicateth this Sermon, and wisheth all health and happiness in this world and the next.  
MADAM.  
YOur Ladyship hath lost a Husband, and laments him; I myself likewise have lost a Pation, and lament with you. I would to God, and do wish it from my soul, that you might find ease by my grief, and have your sorrows mitigated by my bearing part, which happily you may, and in all reason should, for if every thing else be the less when it is divided and shared amongst others, why not your grief, wherein you have not only myself but many others to share with you? To sorrow for the dead is as natural as death itself; we cannot, we must not deny nature her due passions and affections, only take heed, your sorrow be not boundless, immoderate, endless. Saint Paul will allow you to mourn, but to mourn as one without hope of a glorous resurrection, he will 
1 Thes. 13.  not. If he whom you bemoan were utterly lost, and never to be revived, you might be the more passionate, and weep for him, as Rachel for her Children, with bitter lamentation; but seeing he hath but only exchanged his lodging and resigned this on earth for another (a better) in heaven: if you should now bemoan him above measure, it were to envy his preferment, and to show yourself injurious to him, (if not to God;) you could not but think of such a day, and forecast within yourself of such a destiny, that either you must part from him, or he from you. I cannot be persuaded, that this affliction did surprise you upon a sudden, for such a faithful and experienced Disciple (as yourself) would and did without all question (put cases of this nature) suspect casualties, weigh uncertainties, foresee afflictions, and provide for them. Now is the trial of your providence, your patience, your fortitude, now is the time to bring forth that store, that you have gathered, and to practise that Christianity, that you have all this while so Plausibly, and praisably professed; the chief use of weapons is in war, and of Christianity in conflicts and trials, he that manages his afflictions with wisdom, and bears the cross with patience when it lies upon his owen shoulders, is undoubtedly the best Christian.  
Let your temper and moderation (good Madam) appear in this difficulty that the world may see the fruits of your Religion, that you can as well advise yourself, as give advice to others; & wisely digest your own Pressures, as well as prescribe remedies for other men's. It is not our happiness alone, to be thus afflicted, but of many others, nor is it the condition of your family only, to be liable to the stroke of death; but of all in the world; this may a little revive your drooping Spirits, and add something to your comforts, that there hath no temptation taken you, but such as is common to men. How many thousands shares with you in the like affliction? for husbands to lose their wives, and wives again their husbands, is a common thing, you cannot in reason be justly offended, or grieved at that, wherein you are not singular, but have the greatest, and the most, to be your companions. I should be loath that the remembrance of th●se things should laden your thoughts a f●●sh, or rub up that fore, which wisdom and time hath wel-night skinned over, that is not my intention, I aim at nothing less, than the remembrance of your grief it is physic that I prescribe, and if it should chance to cause any little distemper in the patiented, you will not (I presume) blame the physician but the patient's constitutions, every thing works  to the disposition of the receiver, nothing comes amiss to a rightly disposed Christian: I know you are wise, and hath learned with holy Job, to receive both good and ill, at the hand of the Lord. And with patiented Paul, into whatsoever condition God shall cast you therewith to be content, it cannot be denied but that your sufferings are some what and such as deserve commisseration and condolement, yet nothing to what God in his seveere justice could and might inflict upon you. You have not yet resisted into blood: sire and faggot and the sword, and such intolerable afflictions, (as some of our forefathers have felt the smart of) are not your portion, it is but a shallow water, in respect, that you now wade over, yet look (I beseech you) to your footing, and give God the praise, that if he should call you hereafter (which God forbidden) to more swelling waves, and expose you to more violent temptations, you may be able to withstand, and having done all to stand as the Apostle speaks.  
But I would not willingly be tedious, my intentions at first, were not to write much, only some short Epistle and no more; for being importuned by him, who had power to command me, to send your Ladyship a copy of this poor Sermom, that was preached at the funeral of your noble Husband, and my honourable Patron, I could not for shame send it bluntly without some small preface, to make way for it, and usher it to your Ladyship's hands: it is not such matter as can much inform your Judgement, but yet (happily) work upon your affections; what ere it be, it is presented to your private cabinit, to your own self; yours it is, and so is he that made it, that preached it, who will not cease to pray for your good Ladyship that God Almighty would bless you with spiritual blessings in heavenly things; give you the spirit of wisdom, and the fear of the Lord; endue you with Courage, Constancy, Patience, meekness and every good grace; that he would crown you, and all yours, with peace, plenty, welfare, health and happiness of soul and body: this is, and shall be the unfeigned desires and hearty prayers of him, who humbly wisheth to be esteemed  
Your Ladyships in all humble and faithful observance▪ Tho: Neesham. Stokedawbernon, Apil 20. 1640.   

A SERMON Preached at the Funeral of the Honourable Sir Francis Vincent, Knight and Baronet, at Stokedawbernon, in the County of Surrey, April the 10. Anno Dom. 1640.  The Text. Heb. 9 ver. 27. It is appointed unto men once to die, but after this the judgement. 
FVnera'l Obsequies and solemnities of this nature, they are to use the words of Saint. Augustine, Magis vivoruns solatia, quam mortuorum subsidia; more for the solace & comfort of the living, than any wise subsidiary or helpful to the dead; well may those that are alive, reap some advantage and benefit, by seeing such spectacles of mortality, and by hearing commemorations of death, but for those that are dead, these Ceremonies are of little or no avail in the world: for neither are the wicked any whit bettered by th●● nor the godly prejudiced in the want of them. Sepelit natura relictos, (saith the Poet) Nature makes a grave for those that have none; Et coelo tegitur, qut non habit urnam, and heaven covers that corpse that hath no othercoff●●. And yet I must tell you, that Christian burial is a great blessing; for a man to come to the grave in peace, is a singular happiness. This was promised to good King Josiah, as a recompense 
2 King. 22 27  for his consternation and humiliation, when the rest of the people of the Land committed Idolatry, and provoked the Lord to wrath; That he for his part should be gathered unto his Fathers, and into his grave in peace; this was both commended and blest of David, that the men of Jabosh G●lead showed kindness unto Saul and Jonathan his 
2 〈…〉.  Son and buried them.  
It is no less than a part and point of piety to respect those bodies on earth, and to let them have all the due rights of comely Burial whose souls are glorious in heaven. How justly do we take care of the honourable interring of our friends, when as God himself gives us a vive example; he, when the soul of Moses was expired, and conveyed into glory, caused his body to be conveyed into the valley of Moab, 
Deut 34 6.  to be buried.  
Answerable hereunto was Sara buried in Hebron, Gen. 23. Deborah in Bethel, Gen. 35. Rachel in Bethleem, Gen. 48. Christ in a new tomb hewn out of a rock. I might be infinite 
Mat. 27.  in particulars, but this is a most certain truth, that though the dead body be insensible of any position, yet Christian burial is a blessing. And the contrary hereunto is a curse at least a punishment, which the Lord threatens to revolters and rebels. Jehoakam that wicked King, for his violence oppression, and other his vicious courses, had this message sent him (and it was a cutting one) that he should be buried with the burial 
jer. 22. 19  of an Ass, drawn out and cast beyond the gates of jerusalem.  
Amongst those many judgements that God threatened to bring upon the jews, this was one▪ and a main one too, that they should not be lamented, neither be buried, but should be as dung upon the face of the earth, their carcases should be meat for the fowls of the heaven, and for the beasts of the 
jer. 16.14.  earth. I could with ease enlarge myself upon this theme, but I consider where I am, to whom I speak, and what I have to do; and therefore without any further Prefacing I address myself to my Text. It is appointed unto men once to dy● but after this the judgement. These words whether you take them 
Text.  jointly or separate, in coherence with the Context or a part by themselves, they are a Statute Law, enacted by God himself in the grand Parliament of heaven touching man's death and his judgement after death. So that in telling you what the words are I have told you withal, in a manner, what the parts be: namely, these three. First, a Statute enacted in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that's one part, Appointed: to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈…〉  to men; that's another part: to men: touching what? touching their dying and their coming to judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, once to die, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but after this to judgement; that the last part: these be the parts. Of these in order.  
A Statute enacted, is our first point. Statutum est; It is appointed. 
1. A S●● enacted.  All Statutes are not of the same constitution and enactment, for some are constituted and enacted by men, as those in the Parliament of State, concerning theft, murder, rape robbery, with a thousand more of that nature. Some again are constituted and enacted by God, as those in the high Court and Consistory of heaven concerning sin death, judgement and the like; and such is this Statute here in my text: a Statute of Death, and that not of man's ordination or appointment, but of Gods. Statutum est; it is appointed and appointed by God: hence it is that holy job ascribes the day of his departure unto God; I know, saith he, that he will bring 
job 30.23.  me to death and to the house appointed for all the living: and hence it is that the Lord in the rejection and extirpation of the jews, arrogates to himself both their death, and the manner of it. I will appoint over them four kinds, saith the Lord, the Sword to slay, the Dogs to tear●● and the Fowls of the 
jer. 15.3.  heaven, and the Beasts of the earth to devour and destroy: the slaying sword the tearing Dog, the devouring Fowls, the destroying Beasts, all from the Lord, and of his appointment.  
It's well observed, that there be five keys which the Lord keeps in his own custody, and reserves in his own power; the Key of Rain, The Lord shall open unto thee his good treasure, 
Deut. 28.12.  sure, the heaven to give thee rain to thy land in its season; that's the first key: the key of Food; Thou openest thy hand, and they are filled with good, that's the second key: the key of the 
Psal. 104.28.  heart, God opened the heart of Lydia, that she attended unto the 
Acts 16.  things that were spoken of Paul, that's the third key. The key of the womb, God remembered Rachel and hearkened unto her, 
Gen 30.  and opened her womb, that's the fourth key. The key of the Grave; And ye shall know that I am the Lord, when I have 
Ezech. 37.13.  opened your graves; that's the fift and last key.  
Now as none can forgive sin but God only, so none can open the grave, dissolve these tabernacles of our flesh bring to the dust of death, but only the Lord; for man not armed with authority from above, but merely out of spleen, or revenge, or collar, or a bravado, or weariness of the world, or the like, to open the passage out of the world, and to bring death either upon himself or others, is to entrench upon God's right, snatch the key out of his hand and both peevishly and perilously to transgress that Law, which he hath enacted, which he hath appointed.  
Now of things appointed by God, some are absolute, some occasional, some Lege naturae institutae, by the law of nature in its perfection and integrity; some lege naturae destitutae, by the law of nature in its defection and decay; and such was this law, the law of death, it was not enacted, neither came it in, when man was in his prime, but when he was in the wane, not when he was in the height, in the vertical point of his integrity, but when he was in the declination, the state of sin. In die quo commederis, etc. saith God to Adam, in the day 
Gen. 2.17.  that thou eatest thereof thou shalt die the death, in that day but not before. If Adam had not sinned, he had not died; if he had not transgressed God's law, he had not tasted God's curse, but having once sinned, death presently ensued; not that Adam presently died (for he lived after that 930. years) but 
Gen. 5.5.  that he was now dyable (as I may so speak) subject to death and the laws of death; having and feeling in himself aches, pains, infirmities, diseases, infinite anxieties and vexations, the certain symptoms and messengers of death, which before be neither had nor felt: express and pat for this purpose is that of the Apostle Saint Paul, As by one man sin entered into the world, so death by sin. And again, the wages of sin 
Rom. 5.12. Rom. 6.23.  is death; every kind of death, both spiritual and corporal, is the guerdon of iniquity, the reward of sin. Death was not God● immediate and proper work; for God made not death; 
Wisd. 1.31.  neither was it one of those Imps that God planted in Paradise, for there all was very good, but it was the work of Satan 
Gen. 1.13.  and had its original from the bitter root of sin. So that Satan begot it, Adam and Eve nursed it, and sin brought it forth. To breviate the case in hand, and to give you the substance of it in short, it is this.  
Here is a Statute enacted concerning death, enacted by God, by reason of sin: thus have you the pith of the Doctrine in point of Explication: now for Application in point of Use.  
And first, if man's death be appointed, then is it not contingent Use 1 or casual, but comes upon him by a certain Series of causes, and these guided by an universal cause, God almighty. When Lazarus was dead, his two sisters Martha and Mary comes to our Saviour with this doleful note, and pitiful complaint; Lord, if thou handst been here my brother 
Io. 11.12. 32.  had not died, saith one; Lord, if thou hadst been here my brother had not died, saith another: And is not this the common note and language of the world, when a man is dead, then if such a Physician had been here, if he had been let blood, if he had not taken such a potion, or eat of such a piece of meat, or lived in such a foggy air; if he had not done thus and thus, or so and so, he might have been a lives man to this day.  
These consider not with Job, That the days of man are determined, and his bounds appointed, which he cannot pass: the time, the place, and every circumstance of his dissolution is decreed, that one man dies in the field, another in his 
job 14.1.  bed another in the water; that one dies in a foreign Nation, another in his own; this, and all this is fore-ordained in heaven. What though one seem to die casually, another by an unexpected violence? What? the hand of God is in both. If we should come to a man newly fallen dead from his horse, sunk down upon the sudden dead in the streets, we must conceive and think that we heard God whisper him in the care and say unto him, Dye thou here that God that brought us into the world at his own pleasure, will and doth carry us ●ut at his own appointment.  
If man's death be appointed and appointed by God, then is it unavoidable. All the armour of proof and coats of male in the world cannot ward us from the terrible stroke of it. Let vain man make his nest in the Ceders, build a tower that may reach up to heaven, let him wash his steps in butter join house to house, field to field; land to land; let him eat and drink of the best, cloth himself in purple and fine sin; let him purchase the highest promotions, manage the greatest offices of State, insinuate himself the dearest into his Sovereign's favour; let him do what he can to fortify himself against death, all will not do. He that hath appointed it will bring it to pass; nothing can hinder the powerful decree and appointment of the Almighty.  
It is we●l observed by Saint Gregory, that Deus novit ma●are senten●●as, at non novit mutare Decreta: God can and doth sometimes alter his meaning & reverse his Edicts threatened for sin; as in the case of David, of Ahab, of Niniveh, but the determinations of God's Decree from all eternity, are irrevocable, unrepealeable; these like the Laws of the Modes and Persians, never alter.  
In vain do we seek the avoidance of that, which God hath appointed: wicked Balaam could not choose but do God right in his determinations of this nature; God, saith he, is not as man that he should lie; neither as the Son of man that he should repent: hath he said, and shall he not do it? hath 
Num. 23.19.  he spoken, and shall he not make it good? In him there is no mutability nor shadow at all of change.  
Men are mutable, appoint to day, and disappoint to morrow; resolve now, and by and by are of another mind, but God is not so. If Palate stuck close to this quod scripsi▪ scr●ps●, 
Io. 19 22.  What I have written, I have written, and would not have a letter a●●●●ed s●rely God will ●●●ck as close to 〈◊〉 Quoth sta●u●, st●●u●▪ what I have appointed I have appointed, and will not have a tittle diminished; the foundation of God stands sure, his decree and appointment firm; and though heaven and earth shall pass away (as for certain they shall) yet one jot or tittle of God's word and purpose shall not pass till all be fulfilled. As sure as God is in heaven (and that's sure enough) so sure shall these and all these frai●e bodies of ours one day be piled up at the gates of death, for it is appointed, and appointed by God.  
Nor is it without observation, that the phrase of speech here is of the passive voice, Statutum est, it is appointed; denoting thereby unto us, that man must be a patiented, and not an agent in his own death.  
For a man to be felo de se (as the Lawyers speak) to lay violent hands upon himself to bring a writ of remove, and not from the King's Bench, and by Gods own appointment, is a foul and fearful transgression of this Statute.  
Let the Stoic Philosophers teach what they will, and infuse this rotten principle into their Disciples, that non multum ●●erest, etc. It matters not much whether death come ●o us, or we to it; sure I am, Religion teacheth no such thing: well may such a desperate position be maintained in Schools and by heathen Philosophers, but never in Pulpits, and by Christian Divines.  
That Law in the Decalogue Non occides, Thou shalt not 
Exod. 20.  kill, reflecteth first upon a man's self, and then upon his neighbour. To kill a man's self is forbidden in the first place, his neighbour, but in the second; this is but a breach of the law of charity, but that of the law of nature: so that according to that solid speech of Saint Augustine, Exceptis iis quos just a lex generaliter, etc. excepting those whom a just Law in general, or God the fountain of justice in special commandeth to be slain: Whosoever killeth himself or any other, he is guilty of murder, and a transgressor of the Law.  
If the life of man were his own, then indeed it were somewhat, he might be the more lavish of it, and use it at his pleasure: but it is the gift of God▪ and man must not dispose of God's gift, without the mind of God the giver. 
1 Sam. 2.6   
Or if man were sui juris, his own man, than it were another case; but he is pars, Communit●tis (as Aristotle speaks) a part of the state a member of the body politic, and if one member suffer, all the members suffer with it. 
● Co●. 12.26.   
If one man die an untimely death, all the whole Commonwealth is supposed to be damnis●ed by it; and therefore it is (as I conceive) that the King doth take so procise an account of the death of the meanest Subject, because both he himself, and the whole Kingdom had interest in him. That some have made away themselves, as former. Ages do witness, and this our age too, is no warrant for us or any one to do the like.  
We are all set in this world as soldiers in battle array, and must not break our ranks without order from our Captain; As Prisoners in a Gaol, must not seek our liberty, without the Jailor's keys to let us out; As Subjects in a Kingdom, and must not out of the Land; without the leave and past-port of our Sovereign. And therefore Balaam craves leave 
Numb. 23.10.  to departed, Let me die: and Jonah, though weary of his 〈◊〉 would not quench the light of it himself, but makes petition 
jonah 4.3.  to God, Take away my life. And old S●meon begs his release, Lord now lettest thou thy servant departed in peace. 
Luke ●. 29.   
We must not projicere animas (as he speaks) desperately throw away our souls, but fairly resign them: nor quit our charge he●e upon ●erth but wait upon God; according to Jobs example, All the days of my appointed time will I 
job 14.14.  wait, till my change come.  
Man must wait for his change, not work it, not appoint his own death; for it is appointed by God. And so I have done with the first part; the Statute enacted in the first word of my text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is appointed. Appointed by whom? my text shall answer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to men; that's the second part of text, the concernant parties, for whom this Law 
2. The concernant party  was enacted and to whom it was appointed; namely, to men.  
And indeed of all the creatures under the cope of heaven, there is none of them all, can so properly be said to die as men; for of them some have only being, as the Planetary bodies the Stars the Stones and the like. Some again have being and vegetation, as the Trees and Plants: some have being in vegetation and sense, as the bruit Beasts; and some have being vigeta●●, on sense, and a soul too, as reasonable men. Now death being a separation of the soul from the body, cannot in right reason, nor in a genuine true sense, be ascribed to any creature, but such as hath a soul as well as a body.  
To speak properly then, it is mankind that suffers the sentence of death, and it is men that die; for to them it is that death is allotted, is apoointed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that not to some one man, or to some few men, but to all men: for though the particle of universality be not expressed, yet sure it is included, and so intended; an indefinite proposition (we say in the Schools) is equivalent to an universal. When job saith, Man that is borne of a woman is of few days, he means every man; so here, when the Apostle saith, it is appointed to 
job 14. ●.  men to die, he means all men, all, without exemption without exception. Death is a debt that every man must pay, qui vult excipere creatur decipere, he (be he what he will) that thinks to go free, is foully deceived, and shall find it otherwise. David puts the question, what man is he that liveth, and shall not see death? but the question is without all 
Psal. 89. 48.  question every man living shall see death; Kings and Princes and Dukes and Earls, and Barons, and Baronet's and Knight's, and gentlemen, and Tradesmen, and Husbandmen, and all; there is neither sex nor age, nor Nation, nor condition that shall be privileged. Absalon for all his beauty, Samson for all his strength, Solomon for all his wisdom, Achitopel for all his craft is dead; and so is rich Dives courtly Haman, valorous joab, all dead, (and which is more) so is righteous Noah faithful Abraham, zealous Lot, meek Moses, religious David innocent job, painful Paul, penitent Zacheus, and he that was the centre of all perfection, Christ the Lord. If any power, or greatness, or piety or integrity, or virtue or grace, or any thing in the world, had been any muniment or defence against death, surely Christ of all other, had never died, nor made his bed in the dark, as job seaks. 
job 17.13.   
This Statute of death, takes hold of all that enjoy the benefit of life: Paracelsus that great Physician, though he cured many others, and promised immortality to himself, yet was he cut off in the prime of his years, Contra vim mortis, non est medicamen in hortis: there is no antidote for death; never yet was it seen or known. or heard, that any drug was so sovereign as to preserve a man from dying: of the longest liver it hath been said in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his life is past, or vixit, he had his time, or mortuus est, he died. Before I quit this point, I will resolve a doubt or two, but briefly and as it were in two words; the first this:  
The Apostle S. Paul saith that Christ hath destroyed death; 
Dub.  how comes it then to seize upon the Saints of God? whence 
〈…〉. 1.10.  is it that the righteous dye, seeing Christ hath died for the●?  
This doubt may be assoiled thus: first, the most righteous man upon the face of the earth, besides his original hath many 
Solut. 1.  actual sins, which make him liable to death. Secondly, Christ by dying did not take away the stroke, but the sting of death; not the being of it, but the curse; tollitur mors, non est sit, sed ne obsit, men are still mortal; but the tyranny of death, which makes it penal, is taken away.  
Thirdly, the nature of death is changed, it is now in a manner no death, of a curse it is become a blessing, of a punishment a benefit; of the gate of hell, the portal of heaven: thus the first doubt is resolved.  
The second doubt is this; Enoch was translated that he 
Dub. 2.  should not see death, Heb. 11.5 and Elias was carried up by 
2 Kings 2.  a whirlwind into heaven; therefore all men die not.  
I answer, the translation of Enoch, and the rapture of Eliah, 
Solut.  are two intrigate and subtle questions, and such as have troubled, I will not say puzzled, the heads of many Divines; my meaning is not to trouble either you or myself, with any exact discusment of these questions, only to satisfy for the present and to assoil the doubt proposed; this I say. That enoch's translation and Eliah his rapture, and the change of all those that are alive at Christ's second coming in the end of the world, were, and shall be a kind of death, loco mortis, saith Aretius, in the stead of death, instar mortis, saith Bosquter, like death.  
But because this change neither did, nor shall separate the soul from the body, nor dissolve the compositum, therefore it is not a true, proper, real death. Again, let it be supposed that Enoch and Eliah did not die, it will not infringe this common Statute, that all shall die. It is enough that all the posterity of Adam be obnoxious to death, though some be dispensed withal and die not: for as privilegia paucorum legem nor faciunt; (to use the words of the Canonist) the privileges of a few do not constitute or make a law, so neither annul or infringe a law.  
What though some have been privileged and exempted from death, I say with Saint Augustine, alia naturalitas, al●a mirabiliter fiant: some things are done naturally, some miraculously, an ordinary course is one thing, an extraordinary another; but take it ordinarily, and according to the common course of nature and it is as true as truth itself, that it is appointed unto all men once to die.  
And so I come to the third part of my Text, touching what this Statute was enacted and appointed unto men, and that's expressed here in two branches, Death and judgement: 
3. Touching what.  once to die▪ that's one branch, but af●er this the judgement.  
The former branch of this Statute is touching Death, it is appointed unto men, saith the text, once to die; semel, once, 
Death.  not twice, quod casus in Diabolo, id in homine mors, that which the fall in the Devil, the same is death in man; he fell but once, and we die but once. Men that are dead▪ are phrased by the holy Ghost, as waters spilt upon the ground, 
2 Sam. 14. 14.  which cannot be gathered up again; waters once spilt sink into the dust, and are not gathered up again, nor cannot be spilt again. What is said of the death of Christ, may be sa●d of the death of all other men, in an ordinary regular way; he died but once, no more do they, one corporal death sufficeth.  
If any now shall object unto me, and say, that some have Object died twice, as the widow of Sareptaes' son, the Shunamites son, 2 Kings 4. the dead man that was cast into the grave of Elisha: As also Jairus daughter, and Tabytha, and Eu●ichus, and 
● King's 17. 2 King 13.  Lazarus, and some others; these all were raised up to live, and lived to die again.  
I answer, that all, or the sum of all that can be said is, Answer. that it was an extraordinary act. And besides the common Road of God's usual way, for ordinarily and without some special dispensation and privilege, all men die, and die but once.  
I am the more confident in, because my text is clear for it: Statutum est etc. It is appointed unto all men once to die: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to die, that is the main matter of the statute, death. There is a three fold death.  


1. A Natural the death of the body.  
2. A Spiritual the death of the soul.  
3. An Eternal the death of the whole man, both body and soul.    
The first, of these three separates the soul from the flesh.  
The second, the spirit from grace.  
The third, the whole man from the Beatifical vision, and presence of God, and that for ever.  
The first of these three kinds of death, (as I take it) is only meant in this place, not the spiritual death of the soul, nor the eternal death of the whole man, but the natural death of the body, that's the death appointed unto men, without discrimination, to all men without exception. The death of the body and the dissolution of nature, is that, the remembrance whereof is so bitter, whereof the wiseman speaks, Ecclesiasticus 41. 1. That which the heathen Philosopher called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most terrible of all tetribles.  
That which Job call, the King of fears. That Cup which 
job. 18. 14.  our Saviour Christ himself was afraid to drink off, Matthew 26. 39 Et fortior non est miles quam imperator; and usual the Soldier is not more valorous than his Leader, than his Captain. If the apprehension and scentiment of death, was so terrible to him that was more than a man; how much more to us that are but men, but mere men? And yet death is of the nature of those things that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bitter sweet. Bitter in respect of itself, or being the destroyer of nature; but sweet in respect of the consequence, as being a passage to a better life: I dare say there is not a soul of discretion amongst you all, but could wish the terrors of death taken away and the bitterness of it abated and allayed. Now that you may have that you wish for, and be able to encounter with death, as a friend not as a fury, let me commend unto you these specials.  

First, to meditate often upon death.  
Secondly, to make preparation for death.  
Thirdly, to consider the benefits that come by death.   
These three well practised and put in use by a Christian, will like that wood that Moses threw into the waters of 
Exod. 15. 25.  Mara, sweeten the bitterness of death, and make it more pleasing. For first the frequent meditation of death, and the often inculcating, and commenting upon it, will make it more familiar, and less terrible. Tela proevisa minus Loedunt, he that sees or thinks upon a bullet or blow a coming, 
2 Kings 6. 22.  starts not at it, as he that is hit upon a sudden and unawares.  
It's wisdom for a man to acquaint himself with death before it come. For this cause King Philip would have his remembrancer every morning to put him in mind of his mortality; and the Anchorites of old would every day scrape with rheir nails some part of their own grave. And Saint Jerome would have the scull of a dead man before him continually. Behold ye despisers, and wonder, ye that put away fare from you the evil day, that make a league with death, and a truce with the grave; ye that take no notice in the world of your own infirmities, sickness, weakness, faintness, weariness, age, and the like, never remembering that these are the messengers of death, and that the sound of their Master's feet is behind them; ye that can pass by the death of others and never once apply it, that can see your neighbours▪ friends, acquaintance, alliance, etc. carried to the grave, and never lay it to heart. We read in the second of Samuel and the 20. chapter, that when Amasa was dead and lay wallowing in his blood all the passengers and people stood still and ●ooked upon him, ex ruina disciplina. Let us read letters in the ruins of others and never look upon the death of another, without remembrance of our own death. This is the first special.  
The second is to make preparation for death: the reason why the sons of men are snared in an evil time, and entangled in the bands of death, as fishes in a net, or birds in a snare▪ is because it falls suddenly upon them, and they not prepared for it, Eccles. 9.12. I know not whether God in his wisdom, hath of set purpose concealed from us the coming 
Eccles. 9.12.  of death, for this very end, that we may be always in readiness when it doth come; woe to that man whom the Lord, when he comes, shall find sleeping, it had been good for that man that he had never been borne; for as the tree falls, whether towards the South or towards the North, so it lies and there it shall be. As death finds a man, so judgement 
Eccles. 11. 3.  takes him; look how he dies so shall he rise again, and so shall he be judged. It is a main point of wisdom in a Christian to prepare for death; in respect, first, of the certainty; secondly, many times of the suddenness of it. There is nothing in all the world so certain as death: let a man climb up the highest Mount or Pinnacle let him look down again upon the face of the world, and he shall see all things hang dandling upon the thread of instability, wheeling and turning upon the pin of uncertainty, only death, that's certain. In all other things we may use a fort, a peradventure, or a perchance. It is a chance for a man to be rich, a chance to be great, a chance to be wise a chance to be learned but for a man to die is no chance, but a certainty, a constitution that shall never be replealed till destruction be thrown into the Lake of fire▪ and death shall be no more. 
Revel. 21.   
We all know that we must die, and know it as certainly as we know our own names, or our right hand from our left, or the joints of our fingers, yet we regard it not we prepare not for it.  
Secondly, as it is certain, so many times it is sudden too, seizing upon those soon that lest expect it. It was far and wide from the thoughts of that rich man in the Gospel promising to himself rest quiet, long life, that he should be arrested with that kill message, stulte hac nocte, Thou fool, 
Luke 12.20.  this night shall thy soul be taken from thee. Little dreamed belshazzar in his cups that his Kingdom was numbered, and 
Dan. 5.  that the same night he should be slain; or Corah in his conspiracy, that he and his partisance should be swallowed up of 
Numb. 16.  the earth; or jobs children in their banqueting, that the 
job 1.  house should fall down upon their heads; or Ananias and Saphira in the midst of their lying, that they should sink down stone dead at Saint Peter's feet. Many a man hath 
Acts 5.  been taken away in an instant and put out like a candle when the thoughts of death have been farthest from him; and therefore make preparation for it: that's the second special.  
The third and last special, is to consider the benefits that come by death; and these I shall couch in two words:  


1. Under Whence it frees us.  
&  
2. Quo, Wither it brings us.    
It frees us first from sin: our first Parents died because they sinned; we die, that we may not sin: sin delivered them over unto death, but death delivers us from all sin. Hence it is that death is styled by Saint Paul, 2 Tim. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a time of liberty; the losing of the soul from the bonds and fetters of sin. So that a soul separated from the body, is set at liberty; like a bird out of a cage, or a fish out of a net; and freed from those manifold corruptions and heavy pressures under which it groaned.  
Secondly, it frees us from wicked company: it was no small affliction to David, that he was constrained to dwell 
Psal. 120.  with Mesech; to jeremy, that he must live amongst adulterers 
jer. 9.2.  and rebels; to Lot, that he must hear and see the filthy 
2 Pet. 2.8.  thy conversation of the Sodomites. Now death frees us from all, and carries a man out of the Gun-short and reach of Satan, of all Satanical and wicked compay.  
Thirdly it frees us from the miseries of this life: The world is a sea of sorrows, we live in it as in a vale of tears: And as in the sea, unda undam sequitur, one wave follows another, and seldom or never shall you see the waters calm or level: So in the world affliction follows affliction, misery misery, calamity calamity, and never rest until we arrive at the haven of death. This was that that made Epictetus speak more like a Divine, than a Philosopher, Homo calamitatis fabula, in foelicitatis stabula, that man was a very map of misery. And some of the wisest heathen too, judge it the best thing in the first place, not to be born, the next to die assoon as we ace bo●n, this for the (●unde) whence death frees us.  
Now for the (quo) whether death brings us, for as it frees us from something, so it brings us some whither. And will you know whither? in a word, the death of the Saints is a Portall to let them into Paradise, a Bridge to give them passage into heaven, a Whirrie to waft them over and bring them to the haven where they would be; an Angel to carry their souls into Abraham's bosom. Socrates the heathen professed that he could willingly die, that he might see the company of the ancient worthies; As Orpheus, and Hesiod, and Homer, and the rest: What shall we do then that are Christians but with Hilargan the Hermit, even chide our souls out of our bodies: And with Saint Paul, desire to be dissolved, that we may see the blessed company of patriarchs of Prophets, of Martyrs, of Confessors of Apostles, nay of Christ himself, sitting at the right hand of God in the glory of his Majesty: This is the society of Gods chosen and to this estate death brings us. And so I step from the former branch of the statute to the latter, from that of death, to this of judgement; But after this the judgement.  
After this that is, anon, presently, immediately after, and therefore Aretias reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon that. Take it which way you will, the phrase implies an order of death, before judgement, but not a long distance of time between death and judgement▪ Judgement follows in the neck of death either of weal or woe; of salvation or damnation; of It●, or Venite, go ye cursed or come ye blessed. This judgement here after death is either private, or public, particular, or general, of souls alone, or of souls and bodies together. Both these judgements may be here meant, but specially the particular, 〈◊〉 follows immediately the other, not till the end of the worlds It is enough that after death comes judgement, one way or other; be it particular or general, it matters not look we to it. If whilst we live we play not our game wisely; repent of our sins and make our peace with God, when death comes it will be too late to play an aftergame of repentance, for then there remains no more sacrifice for sin but a fearful looking for of judgement, and fiery indignation, which shall devour the adversaries, as the Apostle speaks, Heb. 10.27. Knowing therefore the terror of the Lord, we persuade men, persuade them to piety, to charity, to holiness, to righteousness: In brief, 
2 Cor. 5.11.  to a conscientious observation of both the Tables of the Law, and all because of this, the terror of the Lord the rigour of the last judgement. If this will not persuade men and prevail with them, I know not what will: He that shall hear of death, and of judgement after death of a worm that never dies, and of flames that never shall be quenched, and shall not feel his soul within him shrink for fear, and shrivel itself together for astonishment: I can say no more, nay nor less of him, than Simon Peter, of Simon M●gus, Act. 8.23. He is in the gall of bitterness, the bond of iniquity, the infinite anger of God is upon him.  
Men, Brethren and Fathers let the remembrance of judgement smite every soul amongst us with fear, make us to rend and ransack our hearts, and purge these Augaean stables of our polluted consciences from all uncleanness of flesh and spirit. For the day will come (and God Knows how soon, it may be this day before to Morrow) In quo plus valebunt pura coda, quam astura verba conscientia bona quam marsapia plena (as Saint Bernard hath it) in which pure hearts shall prevail more than plausible words, a good conscience than a full pearl. For the tender mercies then of the Lord your God and for the love that ye bear unto your own poor souls, think of this judgement after d●●th, and prepare that for it before death, Cousin not your selusi with the weakness, the corruption, the facility, the merc●●●…nesse of the judge at that day, for the judge is the Lord Jesus Christ, the Son of God one that is infinite in power & cannot be overborne with greatness punctual in resolution, & will not be overcome with importunity; powerful in knowledge, and cannot be deceived with cunning; exact in justice and will not be corrupted with bribes; impartial in himself; and will not be carried away with favour or affection; either now or never must ye work your own salvation, and sue the favour of the Judge, now he is merciful, but then he will be severe. With what face shall Palate and judas, and the jews, and all the rout of the wicked, look upon him whom they have pierced? pierced in his own body with thorns and spears, and nails; pierced in his poor members with cruelty and oppression, and uncharitableness, and the like weapons of unrighteousness▪ What (troe ye) will the judge say to such cruel tormentors of his innocent body? but either afferte, etc. bring them hither, and slay them before me; or It● ame etc. go from me ye cursed into everlasting fire: A fearful doom, able to astonish these that hear it, but utterly, to confound those that undergo it. What can possibly appall or amaze the soul of a poor Christian more than this? to hear him that should be his Saviour, to say unto him go from me: what (may it say) from thee Lord the fountain of life? from thee the light of glory? from thee the river of pleasure? Oh God, this is terrible, intolerable; and yet this is not all, but from me into everlasting fire; if but into fire, it were enough, but into everlasting fire, is enough, and enough: This is the Apex, the height of a wicked man's punishment, that the fire is everlasting.  
But I would be loath to trespass too much upon your patience or the time; and therefore for the matter of my Text, I will conclude, and conclude thus with Saint Paul's 
Phil. 2 ●.  ●●testation, a little added; If there be any consolation in Chri●t, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies towards your own souls, think on these things▪ and when that is done, think on them again; think on death, think on judgement, think on both death and judgement, because (there is no remedy) you must undergo the stroke and hazard of both; for, saith my Text, It is appointed unto men once to die, but after this the judgement. And so I have done with my Text. And yet I have not done; here is another Text, or rather the same text in another Character, in another Letter, that will a little require your patience? and my pains; your ears and my tongue; your attention, and my illustration: and I begin it thus:  
When Abner was dead, David (good man) took it to heart, and said to his servants, Know ye not that there is a 
2 Sam. ●. ●●.  Prince and a great man fallen this day in Israel? I may take up the like speech, and say unto you, as he to them; Know ye not? (I need not ask the question) there is none here but doth know) that a worthy Gentleman, a famous Knight, a renowned Baronet, a great man is fallen this day in our Israel in these parts and amongst us; witness these persons, this Pall these blacks, these and all these accoutrements of honour and ensigns of greatness. I condemn not such pompous solemnities and portly Ceremonies, where there is worth and estate to bear it out but rather condemn them and as Eusebius commends Actirius, a noble Senator, for his care and cost of Mari●●s (his burial, qu●d splendid●ss●ma scpultura ●radidit, that he brought him honourably to his grave: so do I (and I presume you will all do the like) commend the generous and noble disposition of him, the Successor of this Patriot here deceased whose heart and hand, God hath enlarged to be at this charge.  
If any one (busier than he need) shall think it a superfluous piece of business, and say of it, as some did of the precious Ointment and eastly Spikenard poured upon the head of our Saviour; Ad quid perdit to haec? to what end is all 
〈…〉. 26.10.  this waste? I say again, let him not trouble his pragmatical busy head about it; for what was said of that work, may be said of this, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good work▪ and laudable, and lawful; it is done in the honour of Christian burial, and that is enough.  
He that shall read the Story of the jews or of the Romans either, shall find the sumptuous and costly Funerals of t●e dead (and that sometimes even to excess again) to be no novelty. And their commendations too those that were honourable, and deserving in their life time, were followed with the amplest testimonies of praise and honour, when they were dead; not thereby to gratify any way the deceased, but to testify their love, to bemoan their loss, to hold out the lamp of their virtues, and worthy Acts, to others lest alive. When I read how Nazianzen commended Basi●, when he was dead, and Bernard the Monk, Malachy the Bishop, how Elisha commended his Master Elijah and David, Saul and Abner, how the blessed Apostles commended those Saints, of whom the world was not worthy; I cannot think, nor possibly be persuaded, the due and deserved commendations of the dead, to be any sin, but rather a faithful and Christian endeavour, to have that blessing of God fulfilled upon them, that the righteous be had in everlasting remembrance.  
For mine own part, I never loved to give titles to any man, either living or dead contrary to merit; nor am I come at this time (for there is no need of it) to speak any thing in the praise of the deceased here above or beyond his desert; for then (happily) it will be said of me as Hierome of Russinus, that I wrong him with praises; but yet I would be loath to betray the memory of a deceased, and withal a deserving man; or burden myself with a concealment of those things, which deserve not only commendation but imitation; and such as may (perchance) be an incentive to some of you that hear me this day, whom God hath blest with ingenuous education, and ample estates to tread in his steps (as Ascanius did in the steps of his Father Aeneas) and to follow him in the like.  
That that I shall speak in few words, shall be nothing but what I have either heard by faithful and credible relation from others, or known of my own experience or conceive in my opinion to be real and true. Then thus, This noble and worthy shadow, and my much honoured Patron, presented here before your eyes, upon the Stage of mortality, was by his Parentage Nobly descended; there are those in this presence that can tell you far better than myself, that his birth was lineally very ancient and honourable; I dare not take upon me (nor is it indeed my Office) to draw the line and list of his Pedigree, but sicut and vimus, sic etiam vid●mus, as I have heard, so likewise have I seen, and so I say, and say as I said before, that it was both honourable and ancient; At Stemmat a quid faciunt? but alas what boots birth without other beautifications? what avails Nobility without virtue, or ancient Pedigree without good parts? where these two are sundered and severed, it is a shame, but where they concur and meet together, it is an honour, worthy an accent of elevation, and so they did in him: for besides that which he derived from his Ancestors, he had in himself more than ordinary or common parts; a stately person, a comely presence, a grave countenance, a solid judgement, a good wit, a civil behaviour, a sober conversation: these are not ordinary, yet these he had. And besides these, he was deliberate in his courses, and after deliberation, resolute; he was of an excellent temper, not easily moved to passion, he was wise, prudent, provident, politic in the better sense; wary in his ways: to sum it up in short, he was in the esteem of those that loved him worst, an accomplished Gentleman.  
I speak not this to free him from all infirmities; for he was a man, & nihil human● a se alie●um putamus; that is enough to entitle him, and all men else to frailty and infirmities: there is no man breathing lives without them, or free from them; but comparing him with other men, and making appearance, the judge, he was as free (I will not say as any) but sure as many, if not the most.  
For his Education, it was like others of his rank; first at the inferior Schools of good learning, and then after that at the famous University of Oxford, for some small space of time, though not long; but the time that he stayed there, and the learning that he had, he did improve it to the best advantage of any that I have known. For the rest of his life, as Caesar comprised that service of his in three words. Veni, vidi, vici▪ I came, I sa●, I vanquished: so shall I in three other words sum up and comprehend the whole course and tenor of it; Ecclesia, Respublica, Familia; the Church, the State the Family.  
To the first of these, the Church He had a twofold relation; as a Patron, and as a Professor.  
Take him in the former, as he was a Patron; and I must and can say for my own part●, that he was free from the le●t sm●ck or touch of Simony, nor did I ever hear that he made any precontract with any of his Clerks which he did present, so much as for a farthing. A rare example (I must tell you) in these bribing corrupt times wherein Simony is so rise, and sacrilege, so common, that unless the Clerk bring the bag; he shall not have the Benefice; unless he abate, or compound or matry a Ruth, he shall not have the inheritance. But besides this it is not unknown to many here present that to a Church near adjoining where he was Patron and Impropriat or too▪ for the respect and love that he had towards learning and Religion, he made an augmentation of twenty pounds per annum, towards the better support of the Minister, and the Ministry in that place: true it is (I confess) that the Church there needed it; but again, it is as true, that r●bus sic stantibus, things standing as now, they do, and ratified by a settlement of Law, as (men conceive) they be, he needed not have given it, and therefore deserves the greater praise: show me a man that hath done thus much of his own accord, and I will speak thus much in, his commendation.  
Take him in the latter, as he was a Professor and I must needs say, that he was exemplary, above many of his rank; his constant repair to the Church of God, and his diligent attention to the word of God, was not without observation and applause; all the time that he lived here amongst us I never knew him (if well and in health) miss his Church. And his diligence in this kind was seconded with good success; for he was thereby, and by that means, so good a proficient in the School of Christ, and of Christianity, that he was able to give a good account of his faith▪ and to render a Reason of the hope that was in him, as the Apostle advertiseth all Christians, 1 Pet. 3.15.  
I have seldom known or heard of one of his profession and quality (not versed in positive or polemical Divinity) that would reason a case so strongly maintain an Argument so stoutly, or assoil a Doubt so dexterously, as he would. Thus his relation to the Church.  
As touching the second, his relation to the State, he was 
Secondly, the State.  loyal to his Sovereign, obsequious to his betters, friendly to his equals, favourable to his inferiors, charitable to the poor and needy.  
This last namely his charity, it was the less noted, because it was not (as some men's be) pharasaical, public and for popular applause; but private, and in secret; his endeavour was to follow the Doctrinal rule of our Saviour. Matth. 6.1. that the lefthand should not know what the right hand did: I am verily persuaded, that he sent and gave away many a shilling, many a crown, many a pound, to those that were necessitous and in want, who never knew their almoner, nor from whence their relief came.  
It is not yet, six, or not above six hours ago, since I received a relation in writing from a noble gentleman, a friend both of his and my own, (whose relation I dare rely upon, 
Master ●ohn Ackland, Esq  and pawn my credit, calling and profession for the truth of it) how many good deeds he hath done in and about the place where he lived, what several sums of money he hath given, and caused to be given to poor minister's, to poor widows, and to other poor people, according to their several necessities: But above all, to one poor minister, a sum of a good, a great value.  
But because dolosus versatur in generalibus, it may be thought a kind of fraudulency to trade thus in general, without specification of some particulars: I will give you some instances, though not in the persons, yet in some of the sums of money that have been given by him in the way of charity. And therein I shall make a gradation, not downwards (as Abraham did in his intercession for Sodom) from ●ftie to forty, from forty to thirty, from thirty to twenty, 
Gen. 18.  from twenty to ten, from ten to five; but upwards, from three pound to five pound, from five to ten, from ten to twenty, to forty, to threescore, to fourscore; for so much is credibly reported, that he gave to that poor Minister before mentioned: This was a worthy work, a work of charity, nay more (in these i'll times) a work of wonder: yet such worthy works, such works of charity, such works of wonder did he practise: And not six days (as I am told) before he died, he desired to live no longer than God should give him a heart to do good such a prayer, and such alms▪ like those of Cornolius, wants not both audience and acceptance with 
Acts 10.  God Almighty.  
In reference to the State, he was an ancient Commissioner of the peace, and he had not his office for nought, for as was his office, such was his endeavour, to make peace his reconcilement of people at variance, was not without labour and charge too sometimes: For where he saw that satisfaction was necessary to the party wronged, and the party wronging none solvent, and not able to pay, he would make it up out of his own purse. Here was justice (as we say) with a witness; Charity joined with justice; such a piece of justice, as (I must confess) I have never seen the like, and but seldom heard of: you that are as he was, do in this as he did, it is worth not only your observation, but your practice.  
His carriage in the place of a Commissioner, was both fair and ingenuous; for as he was zealous for the promoting of his Majesty's service, so likewise just and uncorrupt, for the affairs of the Country. And to this purpose, (I speak but what I know, and what fell from his own mouth) his allowance to his Clerk, was more than ordinary, that he should not shirk upon the Country for fees, nor grate upon the people by exaction.  
He was for a long time a Deputy Lieutenant (and upon the summons of a late Parliament) was by the common vote of the Country chosen a Knight of the Shear; where he served his Country with that gravity and sincerity, that he gained thereby no small honour and applause.  
These are but petty promotions to those (which no doubt) he might have been advanced unto, if he had nor affected a private life, and choosed rather to command at home, then crouch abroad; to live freely upon his own, rather than stand to the devotion of another.  
As touching the third, the relation of his Family; He was a prudent householder, one that ruled his own house well, 1 Tim. 3. 4. his government in this kind was more than ordinary, deserving both commendation and imitation; for like the good Conturion in the Gospel, he had his servants at such a beck and command, that if he said to one, go, he did go; if to another, come, he did come; if to a third, do this, he did do is.  
He was not attended with swearers or drunkards, or vagabonds, or rif-raffes, or debauched ruffians but (which was his honour) with men of fashion, of staidness, of civility, of soberness,  
He was a man that, besides those Stat a tempera, the times set apart for his own private Devotions, (wherein he was constant) he had prayers usually in his Family; where for the most part, he was present himself, together with singing of Psalms, and repetition of Sermons, (as occasion was offered.) So that what Eusebius reports of Constantine's Palace, might in a sort be applied to his House, he had in it the form and representation of a Church.  
What his providence was in respect of his Children and of succession, let the world judge; he was one that did not waste but improve his Estate left him by his friends: When he first enjoyed it, I have often heard him say, that he was deeply in debt, but by his care and providence, together with God's blessing upon both, he wound himself out, and added to what was left him.  
For the rest of his demeanour in his Family; take him in his several relations, as a Husband, a Father, a Master, I●e tell you what he was, in a word; he was a loving Husband to his espoused Lady, a tender Father to his dutiful Children, a liberal Master, to his officious and well deserving servants.  
Now he is gone and impossible it is, that a man of so much worth, and of so many several Relations to the Church and to the State and to the Family, should be plucked away, but that some should feel it, and lament the loss of it; Well may that curse fall upon Jehotakim, that none should lament him, saying, Ah my brother, or ah my Sister or ah Lord, or ah his glory, bu● never upon this worthy personage here deceased: for over these Corpse 〈◊〉 Coffin, that Grave, it will be lamented; and said by 〈◊〉, Ah my Father, by others, Ah my husband's, by others, Ah my Grandfather by 〈…〉 Landlord, by others, Oh my, Master▪ and by 〈…〉 some others of my Coat and profession, as sharing in the loss, so in the lamentation too, Ah my Patron.  
As concerning the disposal of his Estate, or the nature of his decease, or the manner of his death, I can say nothing, because I heard nothing; I make no doubt, but qualis vita, finis ita; as was his life, such was his death; as he lived in the fear of God, so he died in the favour of God. There let us leave him, thither let us commend ourselves, and I have done.  
Now to God the Father, God the Son, and God the holy Ghost, three persons and but one God, be ascribed and given, all glory and honour all praise and power, all Majesty, Might and Dominion, from this time forth and for evermore Amen.  
FINIS