A SERMON PREACHED AT THE FUNERAL OF THE Worshipful, GILBERT DAVIES Esquire, at Christow in Devon.  
By W. MILLER, Minister, and Preacher of God's Word at Runington. April 15. Anno Dom. 1620.  Reu. 13.14. Blessed are the dead that die in the Lord, etc. 
SAPIENTIA PACEM. PAX OPULENTIAM.  
F K   printer's or publisher's device 
AT LONDON, Imprinted by Felix Kyngston. 1621.   

TO THE RIGHT WORTHY, VIRTUOUS, AND religious Gentlewoman, Mistress GARTHRUDE DAVIES, W. M. wisheth all terrestrial happiness here on earth, and all celestial blessedness in Heaven.  
Worshipful, being fully assured of the sincere love and affection which you bore unto him, whose memorial these lines desire still to revive: I am bold to present them (though rude and unpolished) unto your favourable Patronage and protection. First, because of that singular love and liking which you have unto Religion, and religious men, especially such as are faithful Ministers and Preachers of God's Word: Secondly, because I thought it would be unto you no unacceptable service, if I endeavoured by dead letters to preserve his virtues and perfections in living name, whom cruel death hath too soon taken from you and us, and untimely laid in dust: and lastly, to manifest unto you the thankfulness of my heart, for those many good and undeserved favours and encouragements in my calling heretofore, from himself, and since his death received from you. These are the reasons which have induced me to publish this my simple Weakling, unto every vulgar hand and eye under your Worship's name, nothing doubting, but that your favourable patronising of it, will be a principal means to cover the many wants, and innumerable weaknesses thereof, which men of gifts will soon espy. Now the God of heaven bless you, together with that hopeful Branch that God hath sent you, from his loins who is now with God, as a token of God's love and favour to you both; with long life beer on earth, and eternal in the heavens.  
Your Worships in all good service to be commanded, W. Miller.   

A SERMON PREACHED AT THE FUNERAL OF THE Worshipful GILBERT DAVIES, Esquire.  Rom. 14.8. Whether we live, we live unto the Lord, and whether we die, we die unto the Lord; whether we live therefore or dye, we are the Lords. 
THe wise King Solomon, in the Book of his sacred Retractations, if I may so call them, I mean his Book of Ecclesiastes, having once fully described the deceivable vanities of this deceiving and unconstant world, and plainly showed that all worldly prosperity is but vanity, and that all which the world promiseth, are but a few flashes of deceivable comforts, gins at last to deride the profane, sensual, and unsanctified affections of those men, that set their only hopes in the things of this life, as if there were not a God above, that would one day call them to a strict account. Wherefore considering that there are no contentments in this life, though never so many in number, though never so potent, and never so much exempted from a mixture of discomforts in our own persuasion, that can bring us any farther in the way to heaven, then to our deathbeds or our graves; yea, considering, 
Luk. 16.15.  as the Holy-Ghost teacheth us, Luk. 16.15. that Those things which are highly esteemed among men, 
Esay 55.8.  are abomination in the sight of God: and that as the Prophet Esay witnesseth, Esay 55.8. that His thoughts are not our thoughts, neither are his ways our ways: therefore forsaking, renouncing, disallowing, and disclaiming the joys of men, and all trust in worldly comforts, that have their furthest expiration at our departure from this world: let us not suffer ourselves to be flattered with security, nor our eyes to be blinded with false delusions; but let us be careful to regard, & have respect above all things, as true servants of our Master Christ, to live in his fear, that we may dye in his love: for, as the Apostle saith in the verse going immediately before the Text, None of us liveth to himself, and no man dyeth to himself. That is as much to say, both in the life of nature, and in the life of grace, men live not unto themselves, but unto God; that is, as Dionysius Carth. comments upon that place. Non ad gloriam propriam, sed ad gloriam & laudem Dei, tanquam ad ultimum finem: that is, Men live both in nature and in grace, not to or for their own proper and peculiar glory, but unto the praise and glory of God, as to the chiefest end of living. And again, as touching death, there he saith: No man dyeth to himself, that is, to his own praise, but to the glory of God, in as much as the souls of God's servants being once separated from the body, do praise and glorify the name of God without ceasing, in the heavenly Kingdom, world without end.  
The reason of this Assertion the Apostle addeth in the next verse, which are the words of my Text, saying, For whether we live, we live unto the Lord, and whether we die, we die unto the Lord; whether we live therefore or dye, we are the Lords. Which words of the Apostle are as much to say; Among the societies of men, no servant is so much his masters, as we that are Christians are servants unto Christ, who hath bought us with a price, neither of gold nor silver, but with the precious price of his own blood. Now therefore as a servant, if he live, he liveth not for his own, or other men's advantage, but for the profit of his Master: Or if he die, the gain or loss is not to himself or others, but to his Master only. So all we that are the servants of our Lord and Master Christ, if we live, we live unto his praise; or if we die, we die unto his glory: so that Christ only, and none but Christ, hath power upon us while we live, and power over us also when we are dead; as one that hath not only created us out of nothing, still governed by his providence, but also for our salvation hath given both his life and death.  
To proceed to some division of these words; after that the Apostle, in the beginning of this Chapter, having first made a distribution of the Roman Church, which in those days was not Antichristian, as now it is, into two sorts of men; the one firm, the other weak, disputing of the nature of things indifferent; he giveth commandment concerning such things, how those that are stronger, shall behave themselves against the weaker brethren: where by the stronger Christians, he meaneth such, as well understanding the Christian liberty, were firmly persuaded, that in good conscience they might omit the ceremonial observance of Moses Law. By the weaker sort of brethren, he understandeth those, that although they believed in Christ as their only Saviour, yet were ignorant of this, that by his coming all ceremonies were done away, and that so themselves were freed from the observance any more of the ceremonial law; and therefore observed still among them an observation of the difference of days and meats: or if at any time they neglected or omitted them, they did it with a weak consent, and a doubting conscience. Hereupon, those that well understood the Christian liberty, despised those others, and used the liberty of certain meats, whereby they were an offence unto those weaker once. And of the other side, the weaker sort condemned the rest as profane men, and contemners of the Law of God. S. Paul therefore, a servant of Christ, by his condition, and an Apostle called of God, by dignity, as he witnesseth of him, Rom. 1.1. 
Rom. 1.1.  se commendando, saith one, non ad ostensionem, sed ad reprimendam Romanorum superbiam & arrogantiam: Commending himself thus, not in vaunting or vain bragging sort, to show thereby vain glory, but to repress the arrogancy and pride of the Romans, to whom he then wrote as contemning his office and Apostleship. This Apostle, I say, to both these forenamed evils, addeth wisely a sufficient remedy; first, by exhorting those that were stronger, to entreat those with brotherly love that were more weak, lest they should by contemning them, discomfort and discourage them in, or withdraw and turn them from the profession of the Gospel. Secondly, he giveth commandment unto both, how they should behave themselves one towards another: neither of them contemning or condemning the other, but to use a good conscience one towards another, concerning the use of those indifferent things, as the difference of meats, and observing of days.  
In the next place, he addeth a new reason, drawn from the end, which both of them proposed unto themselves, which was, to the honour of Christ, which appeareth, as he proveth by this, that both of them, the one in regarding, the other in not regarding a day, did it unto the Lord; and the one in eating, the other in not eating, did it likewise unto the Lord; that is, as if it had been said, Vtrique Christo gratias agunt: both of them give thankes to God: and therefore he concludeth that argument; seeing the end of both is one, therefore for these indifferent things, neither of them should contemn or condemn the other. Lastly, to come home to our Text, he confirmeth that his reason, thus drawn from the end of both their actions, by another argument, drawn from the common and general end of the life of Christians, which is wholly appointed and consecrated for the manifestation of God's glory: and this he amplifies again by an even conferring or comparing of two contraries: as when he saith, None of us liveth nor dieth to himself; but living, we live; and dying, we die unto the Lord. Last of all, he amplifies again that comparison of those contraries, by an addition; wherein he concludeth, that all, both great and small, both high and low, both rich and poor, both weak and strong, both in our life, and in our death, are in the power of God; and therefore saith, Whether we live, or die, we are the Lords. And thus of the Analysis.  
Now, before I proceed to the deduction of Doctrines from these particulars; give me leave (I beseech you) to stay a little in the explication of two things in this my Text, most necessary to be known: the one, what it is to live unto the Lord; the other, what it is to die unto the Lord, and wherein both of these consist: To live unto the Lord (saith learned Aurelius) is, Non propter nosmetipsos nostráque commoda, sed Christo vivere: that is, Not for ourselves, nor for our advantage, but to Christ: and to live thus unto the Lord, consisteth in four things; the first is, to recognize and acknowledge this our Lord Christ in our life; namely, that we are not at our own liberty and freedom, but servants unto Christ, and in subjection unto the Lord: in so much, that the end of our vocation and Redemption, is, to serve the living God, as the Apostle witnesseth, 1. Thes. 1.9. 
1. Thes. 1.9.  where he saith unto them, Ye have turned to God from Idols, to serve the living and true God: and in 1. Cor. 6.19, 20. 
1. Cor. 6.19, 20.  the same Apostle saith, Ye are not your own, for ye are bought with a price, therefore glorify God in your body, and in your spirit, which are Gods. Secondly, to live unto the Lord, is, to order and submit all our life and actions unto his only beck. For because he only, out of the bottomless depth of his own bounty, reacheth unto us whatsoever gifts we have, whether of the body, or the mind, whether of nature, or of grace: for all things (as the Apostle witnesseth, Rom. 11.36.) are of God, through God, 
Rom. 11.36.  and for God: which place of the Apostle, is worthy a little to be stood upon, because in these words is noted unto us the Trinity of persons, and their distinctive property of causing. First, he showeth here, that God is the cause of all things, in a threefold kind of causing. Secondly, he showeth how. First, that God is the efficient cause, in respect of his power, by which he created all things: secondly, that he is the forming cause of all things, in respect of his wisdom, whereby he disposed and distinguished all things: thirdly, he is the final cause of all things, in respect of his goodness, whereby he reconciled all things unto himself, and doth still preserve and conserve them, directing them unto their proper ends: therefore when he saith, All things are of God, he understandeth the Father, to whom power belongeth: when he saith, All things are through God, he understandeth the Son, that is, the wisdom of the Father: when he saith, All things are for God, he understandeth the holy Ghost, who in respect of clemency, is said to be the conserver, preserver, and director of all things to the best. Thirdly, to live unto the Lord, is to refer the whole course of our life to the extolling of God's glory, as to the chiefest mark whereunto we aim: he therefore that is of God, aught to walk as Christ walked, 
1. joh. 2.6.  1. joh. 2.6. that is, he must walk in the steps of Christ, follow his virtues, and observe his Laws; for he that doth otherwise, doth vainly take his name of Christ; and is called a Christian, to his greater condemnation. Hence is that of Christ in the Gospel, saying, Why call ye me Master, Master, and do not the things that I speak? and in another place, If I be a Father, where is my honour? if I be a Master, where is my fear? Fourthly and lastly, to live unto the Lord, is, in all painful labours, and heaviness of mind, in our miseries and careful infelicities, to trust in the Lord, as one that careth sufficiently for them that are his people, as you may plainly see in Levit. 26. from vers. 3. to vers. 13. 
Leu. 26.3. to 13.  saying, If ye trust in me, and keep my Commandments, I will give you rain in due season, I will give you peace, I will chase your enemies, I will have respect unto you, and I will walk among you, and I will be your God, and you shall be my people. And this it is to live unto the Lord. Now, to die unto the Lord, saith the learned Pareus, 
Pareus.  Idipsum est quod vivere: it is the same as to live unto the Lord; and consisteth in these three things: Even in death to acknowledge himself to be the Lords; and therefore even in death to pray to bless, and to rehearse the gracious benefits of God towards him, as jacob did, Gen. 48. Secondly, to dye unto the Lord, is, patiently to undergo the punishment of diseases, yea and death itself, from the hand of God, undergoing those crosses with comfort, which the Lord shall lay upon him, which may be as Looking-glasses, wherein God may behold our faith and dependence upon his providence, the world may see our patience, and our constancy; so that hereby God may be glorified, others edified and instructed; and ourselves humbled under those his crosses, and so seek with speed to cover the spots of our sinful souls with unfeigned repentance. Thirdly and lastly, to die unto the Lord, is, even in death itself not to cast aside the hope of life, through sure trust in God; but considering that God (as the Scripture teacheth) delighteth not in the death of his children: rather to have sure confidence in God, that he will restore such as are dead, from death, to life again, according to that of the Apostle, 1. Thes. 4.13, 14. 
1. Thes. 4.13, 14.  Brethren, I would not have you ignorant concerning them which are asleep, that ye sorrow not as others which have no hope; for if we believe that jesus died and rose again, even so them also which sleep in jesus will God bring with him: and this it is to live, and this it is to dye unto the lord O terque quaterque beati nos, si sic vivamus Domino, ut eidem moriamur; quoniam sic Domino morientes, Domino solummodo vivent: O three and fourfold happy and blessed were we, if we could so live unto the Lord, that we might dye unto the Lord, because those that so dye unto the Lord, shall live alone unto the Lord. And again, ter contrà miseri, etc. Of the contrary side, they are three times miserable, that live not thus unto the Lord. For as many as in their lives live not unto God, they shall all pass away like a shadow, as a Post that passeth by and tarryeth not, or as a Ship that rideth upon the waves of the waters, which when it is gone by, the trace thereof cannot be found, nor his path on the floods is to be seen: or as a bird that flieth in the air, and no man can see any token of her passage, but hear only the noise of her wings, beating the wind, and parting the air, where no token of her way can afterward be found.  
But to come now to the observation of the doctrines contained in my Text: consider, that it containeth two principal points of Doctrine: the first is, that none of the faithful do live or die unto themselves, but unto God. The second, that all and every one of us, both in our lives, and in our deaths, are ever, and always in the power of God. First, I say, that none of the faithful do live or die unto themselves, that is, to their own glory and praise, but unto the glory and praise of God. For better illustration of which first point, give me leave to show, that as there are three kinds of life, so there is a threefold death. Of life, I say, there are three kinds: the first natural, the second spiritual, the third eternal.  
The first, which is natural, is, of the body, in the union of the body and the soul: which must first be borne of man, before he can enjoy the spiritual, 
1. Cor. 15.46.  according to that of the Apostle, 1. Cor. 15.46. That is not first, which is spiritual, but that which is natural, and then that which is spiritual: for albeit, man was made to live through the benefit of the soul, yet the soul is so bound, as it were to the gross body, that it should do nothing, but by bodily instruments, or at the least by some material means: and this is called our natural life, which we here enjoy, while we here bear about us our natural bodies.  
The second kind of life is spiritual, and hath respect unto the soul, in regard of the union of it with God and Christ, whereby Christ is said to live in us, 
Gal. 2.20.  according to that of the Apostle Paul, Gal. 2.20 I live, saith he, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me: which is as much, as if he should say; I live not grossly & carnally, as once I did, subject to all worldly desires: or rather, I live not myself, which of myself am nothing but carnal: but Christ liveth in me, who by his holy Spirit, at his heavenly will and pleasure, guideth and governeth all my actions.  
The third kind of life, is eternal, having respect both to the body and the soul; which is that life everlasting, whereby the Elect of God do live and reign for evermore in the Kingdom of heaven, through the grace of God, according to that of our Apostle Titus 3.7. 
Titus 3.7.  Not by the works of righteousness which we had done, but according to his mercy he saved us, by the washing of Regeneration, and renewing of the holy Ghost, which he shed on us abundantly, through jesus Christ our Saviour, that being justified by his grace, we should be made heirs according to the hope of eternal life.  
Now of these three kinds of life: the first, that is, the natural life, is common with the Elect unto the very reprobates themselves: the other two, the one spiritual, the other eternal, are proper and peculiar unto the Elect. And now as there is a threefold life, so there is also a threefold death: the one natural; the second spiritual; and the third eternal. The first, which is called natural, is properly the death of the body, when it is separated from the soul; and it is called a natural death, not for that it properly proceedeth from nature, in as much as we know that it is an effect of sin: but it is called natural, because by the justice of God it is, according to the nature of man, corrupted; for, by one man sin entered into the world, and death by sin. The second sort of death, is called spiritual, which is a separation of the soul from God; sin living and reigning still in the hearts of such wicked men, who are hereof said to be dead in sin. The third sort of death, is called eternal death, which is an everlasting separation from God and Christ, to live with the devil in eternal torments: which kind of life I call a death, because it were better many thousand times not to live at all, in respect of themselves, then to be cast headlong into such endless and remediless miseries, unto which, all the miseries and torments, which we can any ways device to be inflicted upon man in this world, being compared, are nothing to those flames and torments, which the damned dying this eternal death, shall endure in hell world without end.  
Now, as of the three sorts of life, the natural is common unto the godly and the reprobate, but the spiritual and eternal life, are only proper and peculiar to the Elect of God: So of the other side, among those three sorts of death, the two last come not to the faithful ones: but the first only, which is the natural death, is common to all both good and bad: in so much, that it is a true and noted lesson, long since learned of every man, that It is appointed unto all men, that they shall once dye; as well the just as the unjust; as well the believer as the Infidel. This the Apostle Paul doth plainly prove, in Rom. 5.14. 
Rom. 5.14.  Death reigned from Adam to Moses, even over them that had not sinned, after the similitude of Adam's transgression. In which place the Apostle divideth mankind into two sorts: that is, into those that sinned after the similitude of Adam's transgression, and those that sinned not after his similitude; affirming, that death reigned not only over those, but also over them. Hear let me stand and show you this difference which will make the point most clear. Some there are that hold Adam's transgression to be the violating of that express Commandment, Thou shalt not eat of it: and so affirm, that they do sin after the similitude of Adam's transgression, that do transgress only against the express Law of God, and not those that sin without the written Law: which opinion answereth not to the meaning of the Apostle, whose purpose in these words is to teach, that even before the Law death reigned not only over those, which by their proper actual sins did voluntarily stir up against themselves the wrath of God, as Adam did, when he transgressed the Law of God by his actual disobedience, but that it reigned also over those which actually could commit no sin, which, as the best expositors expound, is to be understood of Infants, that have no actual sins in them: Hence is that saying, Ab Adamo, mors est tyrannus omnibus ex aequo imperans: Even from the time of Adam (which must not be understood of Adam in his integrity, but in the state of corruption; for, Ante peccatum solus regnabat Deus: Before sin was, God did only reign) death is a tyrant that reigneth over all: but now there are two principal reigns, the one of life, the other of death: and yet in both these, both in life and death, we live and dye not to ourselves, but unto God; who both can, and will preserve them that live, and restore to life them that are dead: he can (I say) because he is God omnipotent, the supremest Lord, and general judge, to whom every knee doth bow, of things in heaven, and things in earth: he will also, because he hath chosen us, and purchased us with a price, not of pure gold, but of precious blood, to be his own Inheritance. Hence is that of the holy Ghost, joh. 1. He that believeth in me, though he die, yet shall he live, and whosoever liveth and believeth in me, shall never dye.  
And thus much be spoken of the first general point of doctrine, expressed in the first part of my Text, where the Apostle saith, Whether we live, we live unto the Lord; and whether we die, we die unto the Lord. Now the second.  
The second followeth, which is this, that all and every one of us, both in our lives, and in our deaths, are ever and always in the power of God. 
1. Sam. 2.9.  It is the Lord (saith the holy Ghost, 1. Sam. 2.9.) that keepeth the feet of his Saints: the feet, that is, all their actions, all their counsels, all their studies and endeavours: all which, if God do but once withdraw his favour and his goodness from them, they by and by fail and perish; as we see it often cometh to pass by daily practice in natural things: for as long as God doth vouchsafe to communicate of his power unto them, so long they do continue and live; but that being taken away, they forthwith dye and perish. True it is (I must notwithstanding confess) that God sometimes suffereth even those that are his Saints on earth, to fall and slip into many sins; teaching them thereby truly to understand what their own power is, and what, and how great is the corruption and depravation of the humane nature; to the intent that they should not attribute any thing unto their own power and strength. Neither doth God always preserve and defend even those that are his, from every outward trouble and danger whereunto man is subject, but often he is pleased to try them with many and sundry crosses and afflictions; howbeit yet so, that he still averteth and turneth from those that are his, all such noxious and hurtful crosses, as might abolish or destroy in them the hope of salvation, and life everlasting; therefore is it that the Prophet David cryeth, saying, Psal. 66.8, 9 Blessed be the Lord, 
Psal. 66.8, 9  that holdeth our souls in life, and suffereth not our feet to be moved. Where the Prophet saith, that God holdeth our souls in life: the meaning is, as if he had said, It is God alone, who by his power in all our life time keepeth us safe as under the shadow of his wings, that we might not faint and perish under the great burden of affliction. For many and great are the dangerous evils that hang over our heads continually, whereby we may soon be brought to death, and perish, except the Lord defend us from them. Again, where he saith, It is the Lord that suffereth not our feet to be moved: it is as much as if he had said, God so comforteth and confirmeth those that are his, with his holy Spirit, that while they live, they can with patience endure adversities, and are not so overcome with sorrows and impatience, as once so much to murmurer against God, or to forsake God, and seek for remedy in distress, by any other power or means, than by the grace and power of God. Thus (I say) the life of God's Saints on earth is ever and always in the power of God; and not their lives only, but their deaths also: for (as my Text saith, Whether, we live therefore, or dye, we are the Lords: for God is and still will be Omega, as well as Alpha, 
Reuel. 1.8.  Reuel. 1.8. And having once begun his good work in those that are his Saints, he will perform it (saith the Apostle, 
Philip. 1.6.  Phil. 1.6.) even till the Day of jesus Christ. Upon which place Bullinger giveth this comfortable Comment, If the beginnings and progress be good, happy, and blessed, we may without wavering, in absolute perseverance, build at last upon a blessed end: as namely, that at the Day of Christ, by which the Apostle meaneth the hour of death, Christus fidelibus & dexter, & propitius apparet, saith learned Sarcerius, in his Comment upon the place: that is, Christ will then show himself both merciful and favourable unto his faithful Ones: and not only so, but by the Day of Christ, is likewise understood the general Day of judgement; unto which Day also, even from the day of death, the faithful are in the power and government of God, 
Marl. in Phil.  to whom he vouchsafeth then also a progress and increase unto the Day of the resurrection of the flesh: for though the faithful Ones be by death delivered from their bodies, and war not any more with the concupiscence of the flesh; yet I hold it no absurdity to affirm, that they yet increase and go forward, because they have not yet attained to that height of felicity, and excellency of glory, to which they still hope to be advanced; and therefore through hope do steadfastly set their eyes toward the Day of the last Resurrection, as to their only mark; wherein they shall receive of God the fullness of their hoped glory, and so reign with him in bliss for ever. And thus (I say) both in life and death the faithful are always in the power of God. And what should the meditation and consideration of this great benefit and grace, but move us all with one accord to cry with the Apostle, Rom. 8. Who shall separate us from the love of Christ? Shall tribulation, distress, persecution and such like? No: but be persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, shall be able to separate us from the love of God, which is in Christ jesus our Lord.  
And thus be it spoken of the two general points observed in the Text: first, that none of the faithful doth live or dye unto themselves, but unto God. Secondly, that all and every one of them, both in life and death, are in the power of God. Now let me pass to my application, to show, according as I know it is expected at my hands of all you that are present, how both the life and death of this my honoured friend, concerning whom I cannot but with grief of heart confess, that I count it one of the greatest parts of my unhappiness, to see the period and compliment of his days expired; to show (I say again) how both the life and death of this worshipful, worshipfully descended and religious Gentleman, was still and always not unto himself, but unto God, and how both in life and death he submitted himself unto the power of God: which may best be done, by speaking somewhat unto you concerning the sanctified life, and blessed death of this worthy Saint; whom, because the world was unworthy of, God hath taken to his mercy, and translated by death from a life of misery, unto a Kingdom as full of happiness and glory, as the Sun is full of light, and the Sea of waters: where he is now sanctified in the presence of his God, with the fullness of joy and pleasures at his right hand for evermore. O te felicem, si tibi mortuo talis esset Praeco, qualis Homerus Achilli! O noble Wight, happy should I deem thee now to be, if as Achilles had, thou hast such a Trumpeter of thy praise as Homer was! As for myself, the meanest of ten thousand, upon whom this task is laid at this time by thine own command; O how do I desire that my sufficiency were answerable to my willingness! O how do I wish with the Prophet David, 
Psal. 45 1.  Psal. 45.1. that I had a tongue as the pen of a ready writer, that I might set out the praises of thy virtues, thy holy and thy honourable life, that thy righteousness might be had in an everlasting remembrance, and so shine in the Church of God, as a pattern to them that live, and an example for them to imitate! But how insufficient do I feel myself for this great business!  
Vouchsafe therefore, I beseech you all, to accept and give attention to this small ensuing testimony of my great desire: And by God's assistance I will proceed, 
Happy, life blessed death.  beginning with his happy birth, and ending with his blessed death.  
First, concerning his Birth, as I have once already testified, he was worshipfully borne; the Son and heir of a right worthy and judicious Counsellor, and the fruit of a virtuous Gentlewoman's womb, who was as a fruitful Vine upon the walls of her husband's house: by whom, as blessings from God, in token of his love, he hath had an household of many sweet and beautiful sons and daughters to fit round about his table, amongst whom, this right worthy Wight that now here lieth before our eyes, ready to be interred, was the first that God did send her as blessings of her womb, of full nineteen that were borne unto her.  
From his birth, I will descend unto his education, he being a child endued by God with the best of nature's gifts (which are necessary to a progress and proceeding on in virtue by instruction:) for as Plutarch testifieth, without nature's gifts, virtue cannot but have her manifold defects: for doctrine and teaching, without the gifts of nature, is defectuous; and nature without doctrine, is altogether blind: but this man, endued, as I said, with the best of nature's gifts, as reason, understanding and such like, being, by the careful industry and painful diligence of his learned Master yet living, taught and instructed in the rules and rudiments of the Latin and Greek tongues, by his own diligent exercise and practice (a virtue, worthy of high commendation, especially in young Gentlemen) to the comfort of his parents, to the good of himself, and the admiration of others, he soon attained unto a large measure of understanding in those beginnings of Arts and learning.  
And being, by the care of his tender and loving parents, translated at length from the Country, unto the most famous of England's Universities, 
Broadgates Hall in Oxford.  & placed in that ancient of houses from which have sprung most famous members both of the Church and Commonwealth, in many places now living in our Kingdom: being entered there by the careful diligence of his parents, in whom there was, as there ought to be in all, an especial care under whom they set their children to be trained up, he was committed unto the charge and government of a learned, a discreet and religious Tutor, a man well given, and of right good nature, who was held amongst them of that society, to be as a second Phoenix, that had the breeding and education of Achilles; under whose government, and by whose instruction in the space of little more than three full years, he was not only excellently enriched with the singular pregnancy of all the faculties, and well stored with the variety of the choicest and profoundest learning: such as Logic, Rhetoric, Natural Philosophy, Ethics, Economics, Politics, Mathematics, Metaphisicks, and Divinity: in all which, to my knowledge, he was singularly and admirably well grounded, and that in a high degree of excellency and perfection: But in his life also, which he led in accompanying there young Gentlemen, now men of note and fame in England, he expressed in his actions, not only an absolute portraiture of Aristotle's moral virtues, but also in his life did shine as a pattern to others of his society, in the Divine graces of faith, love, zeal, sincerity, spiritual wisdom; and all kind of duties making towards God and godliness, the continuance whereof all the days of his life after (first, in his conversation at the Court, where he lived in love and favour, with many of great dignity, and honour in this Realm, and afterwards here in the Country amongst us) have fitted him for a blessed association with God, with the holy Angels and the blessed Saints, and have now put him into the possession of everlasting Happiness. And this of his education.  
Now of his life; of which I may truly say, after these seven years inward familiarity with him, which he vouchsafed unto me above ordinary measure, he was so loving, so sweet, so comfortable, & so peaceable a natured man, so sound, so zealous, and so religious a Professor of Christianity; and withal, so sure and faithful a friend unto his lovers and followers; to speak but of myself for all: That among many thousands, I am assured I shall never find the like.  
But in speaking of his life more particularly, I will first begin with his love to God; and so descend to his love of men; Touching his love to God, he was a faithful and sincere lover of God, and his Christ, as appeareth by these marks & symptoms following; first, he esteemed the world and all the lusts and pleasures thereof, as vanities and base: for as the Apostle saith, 1. john 2.15. He that loveth the World, the love of the Father is not in him.  
Secondly, he was so inwardly inflamed with a high affection and estimation of God, above all things, that he accounted God's loving kindness unto him, better than his life; and when any token or sign of God's love and favour was shown towards him, he always esteemed it as his greatest joy, and was always ready to magnify the merits of God, in remembrance of his benefits towards him. Thirdly, there was in his heart such a detestation of sin and wickedness, that he hated sin, because God hated it; and he hated sinners, because they hated God; and was always careful to do the will of God, and to please him in a willingness of heart, to do or suffer any thing for his sake. Fourthly, he in all his crosses, troubles, and discontentments, which were many and often, sweetly comforting himself in God, only ran unto him, making him his defence, his rock, his refuge in all his troubles: often repeating, which I have heard, that comfortable place of the Prophet in distress: Many are the troubles of the righteous, but the Lord delivereth them out of all. And are not these with many such that I could recite, most evident tokens of his love to God in the course of his life, while he lived among us?  
Touching the second part, which is his love to men, I must first begin with his own, and that also first in his single life: A blessed Son was he unto his parents, happy in this, that they had in him a Son that most dutifully did honour them, in all obedience, reverence and love. Secondly, in the state of Wedlock, being after many years of affection, love and liking between both parties, matched at last to their joys and comforts, unto a right worthy, virtuous and religious Gentlewoman, a branch descended from a right Worshipful and ancient Family: Such was the sympathy of their affections, that their hearts were so truly and fixedly set in love one toward the other, that still and all this while they both lived, the sight of the one was the chiefest pleasure of the others eye, both their thoughts feasting themselves with dearest apprehension each on other; such was his love to her, and hers to him, in the state of Wedlock, in which estate, soon after twelve months comfortable comfort, God blessed them with the blessing of a fruitful womb: for to them was borne a sweet and lovely daughter, to whom, as to a branch proceeding from his loins, and as a member of himself, his love was most tender, and his affection dear: and her admired inclination of love towards her parents being but an Infant, such, that they still esteemed her as a special blessing, and a precious jewel sent of God: this myself, besides many others that were eye-witnesses of what I speak to your ears, can justly testify. As for his tender and lovely love, and his natural and Christianlike affection to his brethren, sisters, and kinsfolks, I need say nothing, the world of this is a sufficient temony, and themselves, if they will confess the truth, will be sufficient witnesses. Thus much for his own, & his love to them. As touching his love to others, I will first begin with the House of God, though he have not for these latter times, by reason of his linger infirmities, and dangerous diseases, whereof I have been too often too true a testimony, so diligently frequented the public exercises of Religion, as he desired; and that with extraordinary zeal: yet that his love was to Religion and religious men, appeareth by his extraordinary favour and affection to the Ministers of the Gospel; not to speak of all that have had a full experience of this in themselves, let my peculiar testimony be as a witness of the rest, who being but the meanest of God's messengers, have received from him many great and special encouragments in the course of my studies.  
First, by his countenance as, many witnesses can testify, if I should be silent; and secondly, by his liberality, in that to his great cost, of his own accord, moved (questionless) thereunto by the Spirit of God for the advancement of his glory, he vouchsafed to procure unto me the proper use and benefit of that well-furnished and costly Library of the Reverend and famous Doctor late deceased, who by a happy match was joined in wedlock unto the worthiest of his worthy sisters; who is (as I may say) A Mary by name, and a Mary by condition, for that the Lord hath dealt so bitterly with her, in depriving her, within the space of two years, of a lovely father, a faithful husband, and a friendly brother.  
Secondly, as for his love to other persons of other callings, his Tenants and others among whom he lived; and to whom he was well known: how he lived among them in love, in peace, in meekness, I need not to report, seeing all the Country round cannot but with one consent confess and acknowledge, that he was a man worthy of great commendations, and a rare pattern for men of his rank and fashion to look upon.  
Thirdly, for his charity and love toward the poor, many of them being here present, can testify, that in their necessities he was to them more like a father than a friend: a man that was ever openhanded in any good cause, especially to the relief of such whom he knew to be in necessity and want. I speak but what I know, having a long time had my being here where his Worship had his dwelling: and besides my private testimony, his Liberality at the last Feast of Christ's Nativity, and his Legacy now at his death, of twenty pound, to the use and benefit of the poor, and this Parish, are sufficient testimonies of the same.  
Last of all, as concerning his love to those that were his (as is said) enemies, and adversaries of his state and fortunes, having received especial commandment from his own mouth, I cannot but say something. Confess I must that loath I am to speak too much, and yet his own request (no less to me than a command) compelleth me to speak a little, because I heard him say so much. There are, saith he, that (to my thinking) by sinister courses, upon supposed grounds, endeavour to arm themselves against me, and my state; but in the mean while, God knows my heart, how willing I have still been to live with them in peace, without revenge: and hereupon he made this comparison, in my understanding most fitting to his former words: My heart (saith he) resembleth the upper part of the world, which you know (saith he) is always clear and bright of itself, though the air below be never so much distempered with storms and thunders: So I (quoth he) I thank my God, notwithstanding these things, have still a patiented mind; I am still contented, and my heart remaining still joyful in the Lord, I stand resolved in all things to yield up myself in holy obedience to the will of God. And thus (sitting then with myself alone in the Porch of this Temple wherein we are) I shall entreat you when you shall stand to preach my Funeral Sermon in this Church, where I intent to lie when God shall call me, saith he, to deliver and testify these things unto the world both of me, and from me. By this that hath been said, you may then plainly see, that the life of this good man was not unto himself, but unto to God. If we live, we live unto the Lord. Lastly, to speak of his death, I must begin with sickness, which was to him, & is to all, the messenger of death. I must confess that he was but a young man for years, yet having been long visited with exceeding sickness, he hath long waited (as it were) for his exchanging time; and for that cause, as I know, and as others whom he loved, can testify, he did daily exercise himself in the meditation of mortality, and in time of ease, cared to set his house in order, to the intent that if sickness should come suddenly, he might be free from worldly cares, and so more cheerfully prepare himself to God: for this cause, for the space wellnigh of two years past, as I can remember, he hath had his Testament always ready: So that being now at last suddenly arrested with the messenger of death, all the whiles he lay in the mercies of God upon his deathbed, to the comfort of all those that saw and heard him, he always called upon the Name of Christ; yea as often as he received any Physical help (for no means was neglected for his preservation and life, if God would) he never received any aid, but he prayed unto God to give it a blessing; and when he spoke to none, he would yet lift up his eyes, in token of lifting his heart to God; and the Sacrament of the body and blood of Christ he received in his extremities most cheerfully, most thankfully. And at last, in a great conflict, he got a glorious victory, and shortly after, in peace and meekness, resigned his spirit into the hands of God. Thus he that was in his life religious, in his sickness comfortable, and in his death most blessed, by dying to the Lord, is gone to God, and now enjoys the blessedness of heaven: in the fruition whereof let us leave him now to dwell for ever; and strive and endeavour in our lives to imitate his virtues, that we, as he hath done, may dye at last the death of the righteous, and that our last ends may be like his, and that we may be fellow-heires, as he was, of the same inheritance with jesus Christ. To whom with the Father, and the holy Ghost, be all honour and glory now and forever.  
Amen.  
FINIS.