A funeral Sermon, PREACHED At the Obsequies of the Right Honble and most virtuous Lady, THE LADY FRANCES, Countess of CARBERY:  
Who deceased October the 9th. 1650. at her House GOLDEN-GROVE in carmarthenshire.  
By JER. TAYLOR, D. D.  
LONDON, Printed by I. F. for R. Royston at the Angel in Ivy-lane. M.DC.L.   

To the right honourable, and truly Noble, Richard Lord Vaughan, Earl of Carbery, Baron of Emlim and Molinger, Knight of the honourable Order of the Bath.  
My Lord,  
I Am not ashamed to profess that I pay this part of service to your Lordship most unwillingly: for it is a sad office to be the chief Minister in a house of mourning, and to present an interested person with a branch of cypress and a bottle of tears. And indeed, my Lord, it were more proportionable to your needs to bring something that might alleviate or divert your sorrow, then to dress the hearse of your Dear Lady, and to furnish it with such circumstances, that it may dwell with you, and lie in your closet, and make your prayers and your retirements more sad and full of weepings. But because the Divine providence hath taken from you a person so excellent, a woman fit to converse with Angels, and Apostles, with Saints and Martyrs, give me leave to present you with her picture; drawn in little and in water-colours, sullied indeed with tears and the abrupt accents of a real and consonant sorrow; but drawn with a faithful hand, and taken from the life: and indeed it were too great a loss, to be deprived of her example and of her rule, of the original and the copy too. The age is very evil and deserved her not; but because it is so evil, it hath the more need to have such lives preserved in memory to instruct our piety, or upbraid our wickedness. For now that God hath cut this tree of paradise down from its seat of earth, yet so the dead trunk may support a part of the declining Temple, or at least serve to kindle the fire on the altar. My Lord, I pray God this heap of sorrow may swell your piety till it breaks into the greatest joys of God and of religion: and remember, when you pay a tear upon the grave, or to the memory of your Lady (that dear and most excellent soul) that you pay two more: one of repentance for those things that may have caused this breach; and another of joy for the mercies of God to your Dear departed Saint, that he hath taken her into a place where she can weep no more. My Lord, I think I shall, so long as I live, that is so long as I am  
Your lordship's most humble Servant TAYLOR.   

A funeral Sermon, &c.  2 SAMUEL 14. 14. For we must needs die, and are as water spilled on the ground which cannot be gathered up again: neither doth God respect any person: yet doth he devise means that his banished be not expelled from him. 
WHen our blessed Saviour and his Disciples viewed the Temple, some one amongst them cried out, Magister aspice, quales lapides! Master behold what fair, what great stones are here! Christ made no other reply but foretold their dissolution and a world of sadness and sorrow which should bury that whole Nation when the teeming cloud of God's displeasure should produce a storm which was the daughter of the biggest anger, and the mother of the greatest calamity which ever crushed any of the sons of Adam. [The time shall come, that there shall not be left one stone upon another.] The whole Temple and the Religion, the ceremonies ordained by God, and the Nation beloved by God, and the fabric erected for the service of God, shall run to their own period and lie down in their several graves. Whatsoever had a beginning can also have an ending, and it shall die, unless it be daily watered with the purls flowing from the fountain of life, and refreshed with the dew of Heaven and the wells of God. And therefore God had provided a tree in Paradise to have supported Adam in his artificial immortality: Immortality was not in his nature, but in the hands, and arts, in the favour and superadditions of God. Man was always the same mixture of heat and cold, of dryness and moisture; ever the same weak thing, apt to feel rebellion in the humours, and to suffer the evils of a civil war in his body natural: and therefore health and life was to descend upon him from Heaven, and he was to suck life from a tree on earth; himself being but ingraffed into a tree of life, and adopted into the condition of an immortal nature: But he that in the best of his days was but a Cien of this tree of life, by his sin was cut off from thence quickly, and planted upon thorns, and his portion was for ever after among the flowers, which to day spring and look like health and beauty, and in the evening they are sick, and at night are dead, and the oven is their grave. And as before, even from our first spring from the dust of the earth, we might have died if we had not been preserved by the continual flux of a rare providence; so now that we are reduced to the laws of our own nature, we must needs die. It is natural, and therefore necessary; It is become a punishment to us, and therefore it is unavoidable, and God hath bound the evil upon us by bands of natural and inseparable propriety, and by a supervening unalterable decree of Heaven: and we are fallen from our privilege, and are returned to the condition of beasts, and buildings, and common things: And we see Temples defiled unto the ground, and they die by Sacrilege: and great Empires die by their own plenty and ease, full humours, and factious Subjects: and huge buildings fall by their own weight, and the violence of many winters eating and consuming the cement which is the marrow of their bones: and Princes die like the meanest of their Servants: and every thing finds a grave and a tomb; and the very tomb itself dies by the bigness of its pompousness and luxury, 
— Phario nutantia pondera Saxon  
Quae cineri vanus dat ruitura labour,  and becomes as friable and uncombined dust as the ashes of the Sinner or the Saint that lay under it, and is now forgotten in his bed of darkness: And to this Catalogue of mortality Man is enrolled with a [Statutum est] It is appointed for all men once to die, and after death comes judgement; and if a man can be stronger than nature, or can wrestle with a decree of Heaven, or can escape from a Divine punishment by his own arts, so that neither the power nor the providence of God, nor the laws of nature, nor the bands of eternal predestination can hold him, than he may live beyond the fate and period of flesh, and last longer than a flower: But if all these can hold us and tie us to conditions, than we must lay our heads down upon a turf and entertain creeping things in the cells and little chambers of our eyes, and dwell with worms till time and death shall be no more. We must needs die] That's our sentence. But that's not all.  
We are as water spilled on the ground, which cannot be gathered up again] Stay. 1. We are as water, weak and of no consistence, always descending, abiding in no certain place, unless where we are detained with violence: and every little breath of wind makes us rough and tempestuous, and troubles our faces: every trifling accident discomposes us; and as the face of the waters wafting in a storm so wrinkles itself that it makes upon its forehead furrows deep, and hollow like a grave: so do our great and little cares and trifles, first make the wrinkles of old age, and then they dig a grave for us: And there is in nature nothing so contemptible, but it may meet with us in such circumstances, that it may be too hard for us in our weaknesses: and the sting of a Bee is a weapon sharp enough to pierce the finger of a child, or the lip of a man: and those creatures which nature hath left without weapons, yet they are armed sufficiently to vex those parts of men which are left defenselesse and obnoxious to a sun beam, to the roughness of a sour grape to the unevenness of a gravel-stone, to the dust of a wheel, or the unwholesome breath of a star looking awry upon a sinner.  
2 But besides the weaknesses and natural decayings of our bodies, if chances and contingencies be innumerable, than no man can reckon our dangers, and the praeternatural causes of our deaths. So that he is a vain person whose hopes of life are too confidently increased by reason of his health: and he is too unreasonably timorous, who thinks his hopes at an end when he dwells in sickness. For men die without rule; and with, and without occasions; and no man suspecting or foreseeing any of death's addresses, and no man in his whole condition is weaker than another. A man in a long Consumption is fallen under one of the solemnities and preparations to death: but at the same instant the most healthful person is as near death, upon a more fatal, and a more sudden, but a less discerned cause. There are but few persons upon whose foreheads every man can read the sentence of death written in the lines of a lingering sickness, but they (sometimes) hear the passing bell ring for stronger men, even long before their own knell calls at the house of their mother to open her womb and make a bed for them. No man is surer of tomorrow then the weakest of his brethren: and when Lepidus and Aufidius stumbled at the threshold of the Senate and fell down and died, the blow came from heaven in a cloud but it struck more suddenly then upon the poor slave that made sport upon the Theatre with a premeditated and foredescribed death: Quod quisque vitet, nunquam homini satis cautum est in horas. There are sicknesses that walk in darkness, and there are exterminating Angels that fly wrapped up in the curtains of immateriality and an uncommunicating nature; whom we cannot see, but we feel their force, and sink under their sword, and from heaven the veil descends that wraps our heads in the fatal sentence. There is no age of man but it hath proper to itself some posterns and outlets for death, besides those infinite and open ports out of which myriads of men and women every day pass into the dark and the land of forgetfulness. infancy hath life but in effigy, or like a spark dwelling in a pile of wood: the candle is so newly lighted, that every little shaking of the taper, and every ruder breath of air, puts it out, and it dies. Childhood is so tender, and yet so unwary; so soft to all the impressions of chance, and yet so forward to run into them, that God knew there could be no security without the care and vigilance of an Angel-keeper: and the eyes of Parents and the arms of Nurses, the provisions of art, and all the effects of human love and Providence are not sufficient to keep one child from horrid mischiefs, from strange and early calamities and deaths, unless a messenger be sent from heaven to stand sentinel, and watch the very playings and the sleepings, the eatings and the drinkings of the children; and it is a long time before nature makes them capable of help: for there are many deaths, and very many diseases to which poor babes are exposed; but they have but very few capacities of physic; to show, that infancy is as liable to death as old age, and equally exposed to danger, and equally uncapable of a remedy: with this only difference, that old age hath diseases incurable by nature, and the diseases of childhood are incurable by art; and both the states are the next heirs of death.  
3 But all the middle way the case is altered. Nature is strong, and art is apt to give ease and remedy: but still, there is no security; and there, the case is not altered. 1 For there are so many diseases in men that are not understood. 2 So many new ones every year. 3 The old ones are so changed in circumstance, and intermingled with so many collateral complications. 4 The Symptoms are oftentimes so alike. 5 Sometimes so hidden and fallacious. 6 Sometimes none at all (as in the most sudden and the most dangerous imposthumations.) 7 And then, the diseases in the inward parts of the body, are oftentimes such, to which no application can be made. 8 They are so far off, that the effects of all medicines can no otherwise come to them, than the effect and juices of all meats, that is, not till after two or three alterations, and decoctions, which change the very species of the medicament. 9 And after all this, very many principles in the art of physic are so uncertain, that after they have been believed seven or eight ages, and that upon them much of the practice hath been established; they come to be considered by a witty man, and others established in their stead; by which, men must practise, and by which three or four generations of men more (as happens) must live or die. 10 And all this while, the men are sick, and they take things that certainly make them sicker for the present, and very uncertainly restore health for the future: that it may appear of what a large extent is human calamity; when God's providence hath not only made it weak and miserable upon the certain stock of a various nature, and upon the accidents of an infinite contingency; but even from the remedies which are appointed, our dangers and our troubles are certainly increased: so that we may well be likened to water; our nature is no stronger, our abode no more certain; If the sluices be opened, it falls away and runneth apace; if its current be stopped; it swells and grows troublesome, and spills over with a greater diffusion; If it be made to stand still it putrefies: and all this we do. For  
4. In all the process of our health we are running to our grave: we open our own sluices by viciousness and unworthy actions; we pour in drink, and let out life; we increase diseases and know not how to bear them; we strangle ourselves with our own intemperance; we suffer the fevers and the inflammations of lust, and we quench our souls with drunkenness; we bury our understandings in loads of meat and surfeits: and then we lie down upon our beds and roar with pain and disquietness of our souls: Nay, we kill one another's souls and bodies with violence and folly, with the effects of pride and uncharitableness; we live and die like fools, and bring a new mortality upon ourselves; wars and vexatious cares, and private duels, and public disorders, and every thing that is unreasonable, and every thing that is violent: so that now we may add this fourth gate to the grave: Besides Nature and Chance, and the mistakes of art, men die with their own sins, and then enter into the grave in haste and passion and pull the heavy stone of the monument upon their own heads. And thus we make ourselves like water spilled on the ground: we throw away our lives as if they were unprofitable, (and indeed most men make them so) we let our years slip through our fingers like water; and nothing is to be seen, but like a shower of tears upon a spot of ground; there is a grave digged, and a solemn mourning and a great talk in the neigbourhood, and when the days are finished, they shall be, and they shall be remembered, no more: And that's like water too, when it is spilled, it cannot be gathered up again.  
There is no redemption from the grave.  
— inter se mortales mutua vivunt  
Et quasi cur sores vitäi lampada tradunt.  
Men live in their course and by turns: their light burns a while, and then it burns blue and faint, and men go to converse with Spirits, and then they reach the taper to another; and as the hours of yesterday can never return again, so neither can the man whose hours they were, and who lived them over once, he shall never come to live them again, and live them better. When Lazarus, and the widow's Son of Naim, and Tabitha, and the Saints that appeared in Jerusalem at the rusurrection of our blessed Lord, arose; they came into this world, some as strangers only to make a visit, and all of them to manifest a glory: but none came upon the stock of a new life, or entered upon the stage as at first, or to perform the course of a new nature: and therefore it is observable that we never read of any wicked person that was raised from the dead: Dives would fain have returned to his brother's house; but neither he, nor any from him could be sent: but all the rest in the New Testament (one only excepted) were expressed to have been holy persons, or else by their age were declared innocent. Lazarus was beloved of Christ: those souls that appeared at the resurrection were the souls of Saints: Tabitha raised by S Peter was a charitable and a holy Christian: and the maiden of twelve years old, raised by our blessed Saviour, had not entered into the regions of choice and sinfulness: and the only exception of the widow's son, is indeed none at all; for in it the Scripture is wholly silent; and therefore it is very probable that the same process was used, God in all other instances having chosen to exemplify his miracles of nature to purposes of the Spirit, and in spiritual capacities. So that although the Lord of nature did not break the bands of nature in some instances, to manifest his glory to succeeding, great and never failing purposes; yet (besides that this shall be no more) it was also instanced in such persons who were holy and innocent, and within the verge and comprehensions of the eternal mercy. We never read that a wicked person felt such a miracle, or was raised from the grave to try the second time for a Crown; but where he fell, there he lay down dead, and saw the light no more.  
This consideration I intend to you as a severe Monitor and an advice of carefulness, that you order your affairs so that you may be partakers of the first resurrection, that is, from sin to grace, from the death of vicious habits, to the vigour, life and efficacy of an habitual righteousness: For (as it happened to those persons in the New Testament now mentioned, to them (I say) in the literal sense) Blessed are they that have part in the first resurrection, upon them the second death shall have no power: meaning that they who by the power of Christ and his holy Spirit were raised to life again, were holy and blessed souls, and such who were written in the book of God; and that this grace happened to no wicked and vicious person: so it is most true in the spiritual and intended sense: You only that serve God in a holy life; you who are not dead in trespasses and sins; you who serve God with an early diligence and an unwearied industry, and a holy religion, you and you only shall come to life eternal, you only shall be called from death to life; the rest of mankind shall never live again but pass from death to death; from one death to another, to a worse; from the death of the body, to the eternal death of body and soul: and therefore in the Apostles Creed there is no mention made of the resurrection of wicked persons: but of the resurrection of the body to everlasting life. The wicked indeed shall be haled forth from their graves, from their everlasting prisons, where in chains of darkness they are kept unto the judgement of the great day: But this therefore cannot be called in sensu favoris, a resurrection, but the solemnities of the eternal death; It is nothing but a new capacity of dying again; such a dying as cannot signify rest; but where death means nothing but an intolerable and never ceasing calamity: and therefore these words of my text are otherwise to be understood of the wicked, otherwise of the godly: The wicked are spilled like water and shall never be gathered up again; no not in the gatherings of eternity; They shall be put into vessels of wrath and set upon on the flames of hell; but that is not a gathering, but a scattering from the face and presence of God. But the godly also come under the sense of these words. They descend into their graves, and shall no more be reckoned among the living; they have no concernment in all that is done under the sun. Agamemnon hath no more to do with the Turks armies invading and possessing that part of Greece where he reigned, than had the Hippocentaur, who never had a being: and Cicero hath no more interest in the present evils of Christendom, than we have to do with his boasted discovery of Catiline's conspiracy. What is it to me that Rome was taken by the Gauls? and what is it now to Camillus if different religions be tolerated amongst us? These things that now happen concern the living, and they are made the scenes of our duty or danger respectively: and when our wives are dead and sleep in charnel houses, they are not troubled when we laugh loudly at the songs sung at the next marriage feast; nor do they envy when another snatches away the gleanings of their husband's passion.  
It is true they envy not, and they lie in a bosom where there can be no murmur, and they that are consigned to kingdoms, and to the feast of the marriage supper of the Lamb, the glorious and eternal bridegroom of holy souls, they cannot think our marriages here, our lighter laughings and vain rejoicings considerable as to them. And yet there is a relation continued still. Aristotle said, that to affirm the dead take no thought for the good of the living is a disparagement to the laws of that friendship which in their state of separation they cannot be tempted to rescind. And the Church hath taught in general that they pray for us, they recommend to God the state of all their Relatives, in the union of the intercession that our blessed Lord makes for them and us: and S. Ambrose gave some things in charge to his dying brother Satyrus, that he should do for him in the other world: he gave it him (I say) when he was dying, not when he was dead. And certain it is that though our dead friends affection to us is not to be estimated according to our low conceptions, yet it is not less, but much more than ever it was; it is greater in degree, and of another kind.  
But than we should do well also to remember, that in this world we are something besides flesh and blood; that we may not without violent necessities run into new relations, but preserve the affections we bear to our dead when they were alive: We must not so live as if they were perished, but so as pressing forward to the most intimate participation of the communion of Saints. And we also have some ways to express this relation, and to bear a part in this communion, by actions of intercourse with them, and yet proper to our state: such as are strictly performing the will of the dead, providing for, and tenderly and wisely educating their children, paying their debts, imitating their good example, preserving their memories privately, and publicly keeping their memorials, and desiring of God with hearty and constant prayer that God would give them a joyful resurrection, and a merciful judgement, (for so S. Paul prayed in behalf of Onesiphorus) that God would show them 
a 2 Tim. 1.18.  mercy in that day, that fearful, and yet much to be desired day, in which the most righteous person hath need of much mercy and pity, and shall find it. Now these instances of duty show that the relation remains still; and though the Relict of a man or woman hath liberty to contract new relations; yet I do not find they have liberty to cast off the old; as if there were no such thing as immortality of souls. Remember that we shall converse together again: let us therefore never do any thing of reference to them which we shall be ashamed of in the day when all secrets shall be discovered, and that we shall meet again in the presence of God: In the mean time, God watcheth concerning all their interest, and he will in his time both discover and recompense. For though, as to us, they are like water spilled, yet, to God, they are as water fallen into the sea, safe and united in his comprehension, and enclosures.  
But we are not yet passed the consideration of the sentence: This descending to the grave is the lot of all men, [neither doth God respect the person of any man] The rich is not protected for favour, nor the poor for pity, the old man is not reverenced for his age, nor the infant regarded for his tenderness; youth and beauty, learning and prudence, wit and strength lie down equally in the dishonours of the grave. All men, and all natures, and all persons resist the addresses and solemnities of death, and strive to preserve a miserable and an unpleasant life; and yet they all sink down and die. For so have I seen the pillars of a building assisted with artificial props bending under the pressure of a roof, and pertinaciously resisting the infallible and prepared ruin, 
Donec certa dies omni compage solutâ  
Ipsum cum rebus subruat auxilium,  till the determined day comes, and then the burden sunk upon the pillars, and disordered the aids and auxiliary rafters into a common ruin and a ruder grave: so are the desires and weak arts of man, with little aids and assistances of care and physic we strive to support our decaying bodies, and to put off the evil day; but quickly that day will come, and then neither Angels nor men can rescue us from our grave; but the roof sinks down upon the walls, and the walls descend to the foundation; and the beauty of the face, and the dishonours of the belly, the discerning head and the servile feet, the thinking heart and the working hand, the eyes and the guts together shall be crushed into the confusion of a heap, and dwell with creatures of an equivocal production, with worms and serpents, the sons and daughters of our own bones, in a house of dirt and darkness.  
Let not us think to be excepted or deferred. If beauty, or wit, or youth, or Nobleness, or wealth, or virtue could have been a defence, and an excuse from the grave, we had not met here to day to mourn upon the hearse of an excellent Lady: and God only knows for which of us next the Mourners shall go about the streets or weep in houses.  

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We have lived so many years; and every day and every minute we make an escape from those thousands of dangers and deaths that encompass us round about: and such escapings we must reckon to be an extraordinary fortune, and therefore that it cannot last long. Vain are the thoughts of Man, who when he is young or healthful, thinks he hath a long thread of life to run over, and that it is violent and strange for young persons to die; and natural and proper only for the aged. It is as natural for a man to die by drowning as by a fever: And what greater violence or more unnatural thing is it, that the horse threw his Rider into the river, then that a drunken meeting cast him into a fever; and the strengths of youth are as soon broken by the strong sicknesses of youth, and the stronger intemperance, as the weakness of old age by a cough, or an asthma, or a continual rheum: Nay, it is more natural for young Men and Women to die, than for old; because that is more natural which hath more natural causes; and that is more natural which is most common: but to die with age is an extreme rare thing; and there are more persons carried forth to burial before the five and thirtieth year of their age, then after it. And therefore let no vain confidence make you hope for long life. If you have lived but little, and are still in youth, remember that now you are in your biggest throng of dangers both of body and soul; and the proper sins of youth to which they rush infinitely and without consideration, are also the proper and immediate instruments of death. But if you be old you have escaped long and wonderfully, and the time of your escaping is out: you must not for ever think to live upon wonders, or that God will work miracles to satisfy your longing follies, and unreasonable desires of living longer to sin and to the world. Go home and think to die, and what you would choose to be doing when you die, that do daily: for you will all come to that pass, to rejoice that you did so, or wish that you had: that will be the condition of every one of us; for God regardeth no man's person.  
Well! but all this you will think is but a sad story. What? we must die, and go to darkness and dishonour; and we must die quickly, and we must quit all our delights, and all our sins, or do worse, infinitely worse; and this is the condition of us all from which none can be excepted; every man shall be spilled and fall into the ground, and be gathered up no more. Is there no comfort after all this? shall we go from hence, and be no more seen, and have no recompense?  
Miser, o miser, aiunt, omnia ademit  
Una die infausta mihi tot praemia vitae.  
Shall we exchange our fair dwellings for a coffin, our softer beds for the moistened and weeping turf, and our pretty children for worms, and is there no allay to this huge calamity? yes, there is. There is a [yet] in the text: [For all this, yet doth God devise means that his banished be not expelled from him.] All this sorrow & trouble is but a phantasm, and receives its account and degrees from our present conceptions and the proportion to our relishes and gust.  
When Pompey saw the Ghost of his first Lady Julia who vexed his rest and his conscience for superinducing Cornelia upon her bed within the ten months of mourning, he presently fancied it, either to be an illusion, or else that death could be no very great evil, 
Aut nihil est sensus animis in morte relictum,  
Aut mors ipsa nihil—  Either my dead wife knows not of my unhandsome marriage, and forgetfulness of her; or if she does, than the dead live.  
— longae, canitis si cognita, vitae  
Mors media est—  
Death is nothing but the middle point between two lives between this and another: concerning which comfortable mystery the holy Scripture instructs our faith and entertains our hope in these words. God is still the God of Abraham, Isaak, and Jacob; for all do live to him: and the souls of Saints are with Christ: 
Eccle 1 Cor. 15. 18. 1 Thess. 4. 16. Rev. 14.13 John 5.24.  I desire to be dissolved saith S. Paul) and to be with Christ, for that is much better: and, Blessed are the dead which die in the Lord; they rest from their labours, and their works follow them: For we know, that if our earthly house of this Tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens: and this state of separation S. Paul calls, a being absent from the body, and being present with the Lord: 
2 Cor. 5. 8. & 6.  This is one of God's means which he hath devised, that although our Dead are like persons banished from this world, yet they are not expelled from God: They are in the hands of Christ; they are in his presence; they are, or shall be clothed with a house of God's making; they rest from all their labours; all tears are wiped from their eyes, and all discontents from their spirits; and in the state of separation before the soul be reinvested with her new house, the spirits of all persons are with God, so secured and so blessed, and so sealed up for glory, that this state of interval and imperfection is in respect of its certain event and end, infinitely more desirable than all the riches and all the pleasures, and all the vanities, and all the kingdoms of this world.  
I will not venture to determine what are the circumstances of the abode of Holy Souls in their separate dwellings; and yet possibly that might be easier than to tell what or how the soul is and works in this world, where it is in the body tanquam in alienâ demo, as in a prison, in fetters and restraints: for here the soul is discomposed and hindered, it is not as it shall be, as it ought to be, as it was intended to be; it is not permitted to its own freedom, and proper operation; so that all that we can understand of it here, is that it is so incommodated with a troubled and abated instrument, that the object we are to consider cannot be offered to us in a right line, in just and equal propositions; or if it could, yet because we are to understand the soul by the soul, it becomes not only a troubled and abused object, but a crooked instrument; and we here can consider it, just as a weak eye can behold a staff thrust into the waters of a troubled river; the very water makes a refraction, and the storm doubles the refraction, and the water of the eye doubles the species, and there is nothing right in the thing, the object is out of its just place, and the medium is troubled, and the organ is impotent: At cum exierit & in liberum coelum quasi in domum suam venerit, when the soul is entered into her own house, into the free regions of the rest and the neighbourhood of heavenly joys, than its operations are more spiritual, proper, and proportioned to its being; and though we cannot see at such a distance, yet the object is more fitted if we had a capable understanding; it is in itself in a more excellent and free condition.  
Certain it is, that the body does hinder many actions of the soul: it is an imperfect body, and a diseased brain, or a violent passion that makes fools: no man hath a foolish soul; and the reasonings of men have infinite difference and degrees by reason of the body's constitution. Among beasts which have no reason, there is a greater likeness then between men, who have: and as by faces it is easier to know a man from a man, than a sparrow from a sparrow, or a squirrel from a squirrel: so the difference is very great in our souls; which difference because it is not originally in the soul (and indeed cannot be in simple and spiritual substances of the same species or kind) it must needs derive wholly from the body, from its accidents & circumstances: from whence it follows, that because the body casts fetters and restraints, hindrances and impediments upon the soul, that the soul is much freer in the state of separation; and if it hath any act of life, it is much more noble and expedite.  
That the soul is alive after our death, S. Paul affirms [Christ died for us, that whether we wake or sleep, 
1 Thes. 5.10.  we should live together with him.] Now it were strange that we should be alive, and live with Christ, and yet do no act of life: the body when it is asleep does many: and if the soul does none, the principle is less active than the instrument; but if it does any act at all in separation, it must necessarily be an act or effect of understanding; there is nothing else it can do. But this it can. For it is but a weak and an unlearned proposition to say, That the soul can do nothing of itself, nothing without the phantasms and provisions of the body. For 1. In this life the soul hath one principle clearly separate, abstracted and immaterial, I mean, the Spirit of grace, which is a principle of life and action, and in many instances does not at all communicate with matter, as in the infusion, superinduction and the creation of spiritual graces. 2. As nutrition, generation, eating and drinking are actions proper to the body and its state: so, ecstasies, visions, raptures, intuitive knowledge, and consideration of its self, acts of volition, and reflex acts of understanding are proper to the soul. 3. And therefore it is observable that S. Paul said that he knew not whether his vision; and raptures were in or out of the body: for by that we see his judgement of the thing, that one was as likely as the other, neither of them impossible or unreasonable; and therefore that the soul is as capable of action alone as in conjunction. 4 If in the state of blessedness there are some actions of the soul which do not pass through the body, such as contemplation of God, and conversing with spirits, and receiving those influences and rare immissions which coming from the H. and mysterious Trinity make up the crown of glory; it follows that the necessity of the body's ministry is but during the state of this life, and as long as it converses with fire and water, and lives with corn and flesh, and is fed by the satisfaction of material appetites; which necessity and manner of conversation when it ceases, it can be no longer necessary for the soul to be served by phantasms and material representations. 5. And therefore when the body shall be reunited, it shall be so ordered that then the body shall confess it gives not any thing, but receives all its being and operation, its manner and abode from the soul, and that then it comes not to serve a necessity, but to partake a glory. For as the operations of the soul in this life, begin in the body, and by it the object is transmitted to the soul: so than they shall begin in the soul and pass to the body; and as the operations of the soul by reason of its dependence on the body are animal, natural and material: so in the resurrection, the body shall be spiritual by reason of the preeminence, influence, and prime operation of the soul. Now between these two states, stands the state of separation, in which the operations of the soul are of a middle nature, that is, not so spiritual as in the resurrection, and not so animal and natural as in the state of conjunction.  
To all which, I add this consideration. That our souls have the same condition that Christ's soul had in the state of separation; because he took on him all our nature, and all our condition; and it is certain, Christ's soul in the three days of his separation did exercise acts of life, of joy and triumph, and did not sleep, but visited the souls of the Fathers, trampled upon the pride of Devils, and satisfied those longing souls which were Prisoners of hope; and from all this we may conclude that the souls of all the servants of Christ are alive, and therefore do the actions of life, and proper to their state; and therefore it is highly probable that the soul works clearer, and understands brighter, and discourses wiser, and rejoices louder, and loves noblier, and desires purer, and hopes stronger than it can do here.  
But if these arguments should fail, yet the felicity of God's Saints cannot fail. For suppose, the body to be a necessary instrument but out of tune, and discomposed by sin and anger, by accident and chance, by defect and imperfections, yet, that it is better than none at all; and that if the soul works imperfectly with an imperfect body, that then she works not at all when she hath none; and suppose also that the soul should be as much without sense or perception in death, as it is in a deep sleep which is the image and shadow of death; yet than God devices other means that his banished be not expelled from him. For,  
2 God will restore the soul to the body, and raise the body to such a perfection, that it shall be an Organ fit to praise him upon; it shall be made spiritual to minister to the soul, when the soul is turned into a Spirit; then the soul shall be brought forth by Angels from her incomparable and easy bed, from her rest in Christ's Holy bosom, and be made perfect in her being, and in all her operations; And this shall first appear by that perfection which the soul shall receive as instrumental to the last judgement: for than she shall see clearly all the Records of this world, all the Register of her own memory. For all that we did in this life, is laid up in our memories: and though dust and forgetfulness be drawn upon them, yet when God shall lift us from our dust, then shall appear clearly all that we have done, written in the Tables of our conscience, which is the soul's memory. We see many times, and in many instances, that a great memory is hindered and put out, and we thirty years after come to think of something that lay so long under a curtain; we think of it suddenly and without a line of deduction, or proper consequence: And all those famous memories of Simonides and Theodectes, of Hortensius and Seneca, of Sceptius Metrodorus and Carneades, of Cyneas the ambassador of Pyrrhus, are only the Records better kept, and less disturbed by accident and disease. For even the memory of Herod's son of Athens, of Bathyllus and the dullest person now alive is so great, and by God made so sure record of all that ever he did, that as soon as ever God shall but tune our instrument, and draw the curtains, and but light up the candle of immortality, there we shall find it all, there we shall see all, and all the world shall see all; then we shall be made fit to converse with God after the manner of Spirits, we shall be like to Angels.  
In the mean time, although upon the persuasion of the former discourse it be highly probable that the souls of God's servants do live in a state of present blessedness; and in the exceeding joys of a certain expectation of the revelation of the day of the Lord, and the coming of Jesus; yet it will concern us only to secure our state by holy living, and leave the event to God; that (as S. Paul said) whether present or absent, whether sleeping or waking, whether perceiving or perceiving not, we may be accepted of him: that when we are banished this world, and from the light of the sun, we may not be expelled from God, and from the light of his countenance, but that from our beds of sorrows, our may pass into the bosom of Christ, and from thence to his right hand in the day of sentence: For we must all appear before the judgement seat of Christ, and then if we have done well in the body, we shall never be expelled from the beatifical presence of God, but be domestics of his family, and heirs of his kingdom, and partakers of his glory. Amen.  
I Have now done with my Text, but yet am to make you another Sermon. I have told you the necessity and the state of death; it may be too largely for such a sad story; I shall therefore now with a better compendium teach you how to live by telling you a plain narrative of a life, which if you imitate and write after the copy, it will make, that death shall not be an evil, but a thing to be desired, and to be reckoned amongst the purchases and advantages of your fortune. When Martha and Mary went to weep over the grave of their brother, Christ met them there and preached a funeral Sermon, discoursing of the resurrection, and applying to the purposes of faith, and confession of Christ, and glorification of God: We have no other, we can have no better precedent to follow: and now that we are come to weep over the grave of our Dear Sister, this rare personage, we cannot choose but have many virtues to learn, many to imitate, and some to exercise.  
I chose, not to declare her extraction and genealogy. It was indeed fair and Honourable; but having the blessing to be descended from worthy and Honoured Ancestors, and herself to be adopted and ingraffed into a more Noble family, yet she felt such outward appendages to be none of hers, because not of her choice, but the purchase of the virtues of others, which although though they did engage her to do noble things, yet they would upbraid all degenerate and less honourable lives than were those which began and increased the honour of the families. She did not love her fortune for making her noble; but thought it would be a dishonour to her if she did not continue a nobleness and excellency of virtue fit to be owned by persons relating to such Ancestors. It is fit for all us to honour the nobleness of a family: but it is also fit for them that are Noble to despise it, and to establish their honour upon the foundation of doing excellent things, and suffering in good causes, and despising dishonourable actions, and in communicating good things to others. For this is the rule in Nature: Those creatures are most Honourable which have the greatest power, and do the greatest good: And accordingly myself have been a witness of it, how this excellent Lady would by an act of humility, and Christian abstraction strip herself of all that fair appendage of exterior honour which decked her person and her fortune; and desired to be owned by nothing but what was her own, that she might only be esteemed Honourable according to that which is the honour of a Christian, and a wise person.  
2 She had a strict and severe education, and it was one of God's graces and favours to her. For being the heiress of a great fortune, and living amongst the throng of persons in the sight of vanities and empty temptations, that is, in that part of the kingdom where greatness is too often expressed in great follies, and great vices, God had provided a severe and angry education to chastise the forwardnesses of a young spirit, and a fair fortune; that she might for ever be so far distant from a vice, that she might only see it and loathe it, but never taste of it, so much as to be put to her choice whether she would be virtuous or no. God intending to secure this soul to himself, would not suffer the follies of the world to seize upon her by way of too near a trial, or busy temptation.  
3 She was married young; and besides her businesses of religion seemed to be ordained in the providence of God to bring to this Honourable family a part of a fair fortune, and to leave behind her a fairer issue, worth ten thousand times her portion: and as if this had been all the public business of her life; when she had so far served Gods ends, God in mercy would also serve hers, and take her to an early blessedness.  
4 In passing through which line of providence, she had the art to secure her eternal interest, by turning her condition into duty, and expressing her duty in the greatest eminency of a virtuous, prudent and rare affection, that hath been known in any example. I will not give her so low a testimony, as to say only, that she was chaste; She was a person of that severity, modesty, and close religion (as to that particular) that she was not capable of uncivil temptation; and you might as well have suspected the sun to smell of the poppy that he looks on, as that she could have been a person apt to be sullied by the breath of a foul question.  
5. But that which I shall note in her, is that which I would have exemplar to all Ladies, and to all women. She had a love so great for her Lord, so entirely given up to a dear affection, that she thought the same things, and loved the same loves, and hated according to the same enmities, and breathed in his soul, and lived in his presence, and languished in his absence: and all that she was or did, was only for and to her Dearest Lord, 
Si gaudet, si flet, si tacet, hunc loquitur.  
Coenat, propinat, poscit, negat, innuit, unu;   
Naevius est:— and although this was a great enamel to the beauty of her soul, yet it might in some degrees be also a reward to the virtue of her Lord: For she would often discourse it to them that conversed with her; that he would improve that interest which he had in her affection to the advantages of God, and of religion: and she would delight to say, that he called her to her devotions, he encouraged her good inclinations, he directed her piety, he invited her with good books: and then she loved religion, which she saw was not only pleasing to God, and an act or state of duty, but pleasing to her Lord, and an act also of affection and conjugal obedience: and what at first she loved the more forwardly for his sake; in the using of religion left such relishes upon her spirit, that she found in it amability enough, to make her love it for its own. So God usually brings us to him by instruments of nature and affections, and then incorporates us into his inheritance, by the more immediate relishes of Heaven, and the secret things of the Spirit. He only was (under God) the light of her eyes, and the cordial of her spirits, and the guide of her actions, and the measure of her affections, till her affections swelled up into a religion, and then it could go no higher, but was confederate with those other duties which made her dear to God. Which rare combination of duty and religion, I choose to express in the words of Solomon: She forsook not the guide of her youth, nor broke the Covenant of her God. 
Prov. 2. 17.   
6 As she was a rare wife: so she was an excellent Mother. For in so tender a constitution of spirit as hers was, and in so great a kindness towards her children, there hath seldom been seen a stricter and more curious care of their persons, their deportment, their nature, their disposition, their learning, and their customs: And if ever kindness and care did contest, and make parties in her, yet her care and her severity was ever victorious; and she knew not how to do an ill turn to their severer part, by her more tender and forward kindness. And as her custom was, she turned this also into love to her Lord. For she was not only diligent to have them bred nobly and religiously, but also was careful and solicitous, that they should be taught to observe all the circumstances and inclinations, the desires and wishes of their Father; as thinking, that virtue to have no good circumstances which was not dressed by his copy, and ruled by his lines, and his affections: And her prudence in the managing her children was so singular and rare, that when ever you mean to bless this family, and pray a hearty and a profitable prayer for it, beg of God, that the children may have those excellent things which she designed to them, and provided for them in her heart and wishes, that they may live by her purposes, and may grow thither, whither she would fain have brought them. All these were great parts of an excellent religion as they concerned her greatest temporal relations.  
7 But if we examine how she demeaned herself towards God, there also you will find her, not of a common, but of an exemplar piety. She was a great reader of Scripture, confining herself to great portions every day; which she read, not to the purposes of vanity, and impertinent curiosities, not to seem knowing, or to become talking, not to expound and Rule; but to teach her all her duty, to instruct her in the knowledge and love of God and of her Neighbours; to make her more humble, and to teach her to despise the world, and all its gilded vanities; and that she might entertain passions wholly in design and order to heaven. I have seen a female religion that wholly dwelled upon the face and tongue; that like a wanton and an undressed tree spends all its juice in suckers and irregular branches, in leaves and gum, and after all such goodly outsides you should never eat an apple, or be delighted with the beauties, or the perfumes of a hopeful blossom. But the religion of this excellent Lady was of another constitution; It took root downward in humility, and brought forth fruit upward in the substantial graces of a Christian, in charity and justice, in chastity and modesty, in fair friendships and sweetness of society: She had not very much of the forms and outsides of godliness; but she was hugely careful for the power of it, for the moral, essential, and useful parts; such which would make her be, not seem to be religious.  
8 She was a very constant person at her prayers, and spent all her time which Nature did permit to her choice, in her devotions, and reading and meditating and the necessary offices of household government, every one of which is an action of religion, some by nature, some by adoption. To these also God gave her a very great love to hear the word of God preached; in which because I had sometimes the honour to minister to her, I can give this certain testimony, that she was a diligent, watchful and attentive hearer: and to this had so excellent a judgement, that if ever I saw a woman whose judgement was to be revered, it was hers alone: and I have sometimes thought that the eminency of her discerning faculties did reward a pious discourse, & placed it in the regions of honour and usefulness, and gathered it up from the ground, where commonly such homilies are spilled, or scattered in neglect and inconsideration. But her appetite was not soon satisfied with what was useful to her soul: she was also a constant Reader of Sermons, and seldom missed to read one every day; and that she might be full of instruction and holy principles, she had lately designed to have a large Book in which she purposed to have a stock of Religion transcribed in such assistances as she would choose, that she might be readily furnished and instructed to every good work. But God prevented that, and hath filled her desires not out of cisterns and little aqueducts, but hath carried her to the fountain, where she drinks of the pleasures of the river, and is full of God.  
9 She always lived a life of much Innocence, free from the violences of great sins: her person, her breeding, her modesty, her honour, her religion her early marriage, the Guide of her soul & the Guide of her youth, were as so many fountains of restraining grace to her, to keep her from the dishonours of a crime. Bonum est portare jugum ab adolescentiâ: it is good to bear the yoke of the Lord from our youth; and though she did so, being guarded by a mighty providence, and a great favour & grace of God from staining her fail soul with the spots of hell, yet she had strange fears & early cares upon her; but these were not only for herself, but in order to others, to her nearest Relatives. For she was so great a lover of this honourable family of which now she was a Mother, that she desired to become a channel of great blessings to it unto future ages, and was extremely jealous lest any thing should be done, or lest any thing had been done, though an age or two since, which should entail a curse upon the innocent posterity; and therefore (although I do not know that ever she was tempted with an offer of the crime) yet she did infinitely remove all sacrilege from her thoughts, and delighted to see her estate of a clear and disintangled interest: she would have no mingled rights with it; she would not receive any thing from the Church, but religion and a blessing: and she never thought a curse and a sin far enough off, but would desire it to be infinitely distant; and that as to this family God had given much honour and a wise head to Govern it, so he would also for ever give many more blessings; And because she knew that the sins of Parents descend upon Children, she endeavoured by justice and religion, by charity and honour to secure that her channel should convey nothing but health, and a fair example and a blessing.  
10. And though her accounts to God was made up of nothing but small parcels, little passions, and angry words, and trifling discontents, which are the allays of the piety of the most holy persons, yet she was early at her repentance; and toward the latter end of her days, grew so fast in religion as if she had had a revelation of her approaching end; and therefore that she must go a great way in a little time: her discourses more full of religion, her prayers more frequent, her charity increasing, her forgiveness more forward, her friendships more communicative, her passion more under discipline, and so she trimmed her lamp, not thinking her night was so near, but that it might shine also in the day time, in the Temple, and before the Altar of incense.  
But in this course of hers there were some circumstances, and some appendages of substance, which were highly remarkable.  
1. In all her Religion, and in all her actions of relation towards God, she had a strange evenness and untroubled passage, sliding toward her ocean of God and of infinity with a certain and silent motion. So have I seen a river deep and smooth passing with a still foot and a sober face, and paying to the Fiscus, the great Exchequer of the Sea, the Prince of all the watery bodies, a tribute large and full: and hard by it a little brook skipping and making a noise upon its unequal and neighbour bottom; and after all its talking and bragged motion, it paid to its common Audit no more than the revenues of a little cloud, or a contemptible vessel: So have I sometimes compared the issues of her religion to the solemnities and famed outsides of another's piety. It dwelled upon her spirit, and was incorporated with the periodical work of every day: she did not believe that religion was intended to minister to fame and reputation, but to pardon of sins, to the pleasure of God, and the salvation of souls. For religion is like the breath of Heaven; if it goes abroad into the open air, it scatters and dissolves like camphor: but if it enters into a secret hollowness, into a close conveyance, it is strong and mighty, and comes forth with vigour and great effect at the other end, at the other side of this life, in the days of death and judgement.  
2. The other appendage of her religion, which also was a great ornament to all the parts of her life, was a rare modesty and humility of spirit, a confident despising and undervaluing of herself. For though she had the greatest judgement, and the greatest experience of things and persons that I ever yet knew in a person of her youth, and sex, and circumstances; yet as if she knew nothing of it she had the meanest opinion of herself; and like a fair taper when she shined to all the room, yet round about her own station she had cast a shadow and a cloud, and she shined to everybody but herself. But the perfectness of her prudence and excellent parts could not be hid; and all her humility, and arts of concealment, made the virtues more amiable and illustrious. For as pride sullies the beauty of the fairest virtues, and makes our understanding but like the craft and learning of a Devil: so humility is the greatest eminency, and art of publication in the whole world; and she in all her arts of secrecy and hiding her worthy things, was but like one that hideth the wind, and covers the ointment of her right hand.  
I know not by what instrument it happened; but when death drew near, before it made any show upon her body, or revealed itself by a natural signification, it was conveyed to her spirit: she had a strange secret persuasion that the bringing this child should be her last scene of life: and we have known, that the soul when she is about to disrobe herself of her upper garment, sometimes speaks rarely, Magnifica verba mors propè admo●a excutit; sometimes it is prophetical; sometimes God by a superinduced persuasion wrought by instruments, or accidents of his own, serves the ends of his own providence and the salvation of the soul: But so it was, that the thought of death dwelled long with her, and grew from the first steps of fancy and fear, to a consent, from thence to a strange credulity, and expectation of it; and without the violence of sickness she died, as if she had done it voluntarily, and by design, and for fear her expectation should have been deceived, or that she should seem to have had an unreasonable fear, or apprehension; or rather (as one said of Cato) sic abiit è vitâ ut causam moriendi nactam se esse gauderet, she died, as if she had been glad of the opportunity.  
And in this I cannot but adore the providence and admire the wisdom and infinite mercies of God. For having a tender and soft, a delicate and fine constitution and breeding, she was tender to pain, and apprehensive of it, as a child's shoulder is of a load and burden: Grave est tenerae cervici jugum; and in her often discourses of death, which she would renew willingly and frequently, she would tell, that she feared not death, but she feared the sharp pains of death: Emori nolo, me esse mortuam non curo: The being dead, and being freed from the troubles and dangers of this world, she hoped would be for her advantage; and therefore that was no part of her fear: But she believing the pangs of death were great, and the use and aids of reason little, had reason to fear lest they should do violence to her spirit and the decency of her resolution. But God that knew her fears and her jealousy concerning herself, fitted her with a death so easy, so harmless, so painless, that it did not put her patience to a severe trial. It was not (in all appearance) of so much trouble, as two sits of a common ague; so careful was God to remonstrate to all that stood in that sad attendance, that this soul was dear to him: and that since she had done so much of her duty towards it, he that began, would also finish her redemption, by an act of a rare providence, and a singular mercy. Blessed be that goodness of God, who does so careful actions of mercy for the ease and security of his servants. But this one instance was a great demonstration that the apprehension of death is worse than the pains of death: and that God loves to reprove the unreasonableness of our fears, by the mightiness, and by the arts of his mercy.  
She had in her sickness (if I may so call it, or rather in the solemnities, and graver preparations towards death) some curious and well-becoming fears, concerning the final state of her soul. But from thence she passed into a deliquium, or a kind of trance, and as soon as she came forth of it, as if it had been a vision, or that she had conversed with an Angel, and from his hand had received a label or scroll of the book of life, and there seen her name enroled, she cried out aloud, [Glory be to God on high: Now I am sure I shall be saved.] Concerning which manner of discoursing we are wholly ignorant what judgement can be made: but certainly there are strange things in the other world; and so there are in all the immediate preparations to it; and a little glimpse of heaven, a minutes conversing with an Angel, any ray of God, any communication extraordinary from the Spirit of comfort which God gives to his servants in strange and unknown manners, are infinitely far from illusions; and they shall then be understood by us, when we feel them, and when our new and strange needs shall be refreshed by such unusual visitations.  
But I must be forced to use summaries and arts of abbreviature in the enumerating those things in which this rare Personage was dear to God & to all her Relatives.  
If we consider her Person, she was in the flower of her age, jucundum cum aetas slorida ver ageret; of a temperate, plain and natural diet, without curiosity or an intemperate palate; she spent less time in dressing, than many servants; her recreations were little & seldom, her prayers often, her reading much: she was of a most noble and charitable soul; a great lover of honourable actions, and as great a despiser of base things; hugely loving to oblige others, and very unwilling to be in arrear to any upon the stock of courtesies and liberality; so free in all acts of favour, that she would not stay to hear herself thanked, as being unwilling that what good went from her to a needful or an obliged person should ever return to her again; she was an excellent friend, and hugely dear to very many, especially to the best and most discerning persons, to all that conversed with her, and could understand her great worth and sweetness: she was of an Honourable, a nice and tender reputation; and of the pleasures of this world which were laid before her in heaps she took a very small and inconsiderable share, as not loving to glut herself with vanity, or to take her portion of good things here below.  
If we look on her as a Wife, she was chaste and loving, fruitful and discreet, humble and pleasant, witty and compliant, rich and fair, and wanted nothing to the making her a principal and a precedent to the Wives of the world, but a long life, and a full age.  
If we remember her as a Mother, she was kind and severe, careful and prudent, very tender, and not at all fond, a greater lover of her children's souls, then of their bodies, and one that would value them more by the strict rules of honour and proper worth, then by their relation to herself.  
Her Servants found her prudent, and fit to Govern, and yet openhanded and apt to reward; a just Exactor of their duty and a great Rewarder of their diligence.  
She was in her house a comfort to her dearest Lord, a Guide to her Children, a Rule to her Servants, an example to all.  
But as she related to God in the offices of Religion, she was even and constant, silent and devout, prudent and material: she loved what she now enjoys, and she feared, what she never felt, and God did for her what she never did expect. Her fears went beyond all her evil; and yet the good which she hath received was, and is, and ever shall be beyond all her hopes.  
She lived as we all should live, and she died as I fai● would die— 
Et cum supremos Lachesis perneverit annos, Non aliter cineres mando jacere meos.  I pray God I may feel those mercies on my deathbed that she felt, and that I may feel the same effect of my repentance which she feels of the many degrees of he● innocence. Such was her death that she did not die too soon; and her life was so useful and so excellent that she could not have lived too long. Nemo parum diu vixit qu● virtutis perfectae perfecto functus est munere: and as now in the grave it shall not be inquired concerning her, how long she lived, but how well? so to us who live after her to suffer a longer calamity, it may be some ease to our sorrows, and some guide to our lives, and some security to our conditions, to consider that God hath brought the piety of a young Lady to the early rewards of a never ceasing, and never dying eternity of glory. And we also, if we live as she did, shall partake of the same glories; not only having the honour of a good name and a dear and honoured memory, but the glories of these glories, the end of all excellent labours, and all prudent counsels and all holy religion, even the salvation of our souls in that day, when all the Saints, and amongst them this excellent Woman shall be shown to all the world to have done more, and more excellent things than we know of or can describe. Mors illos consecrat, quorum exitum & qu● timent, laudant: Death consecrates and makes sacred that person whose excellency was such, that they that are not displeased at the death, cannot dispraise the life; but they that mourn sadly, think they can never commend sufficiently.  
FINIS.