A SERMON PREPARED To be preached at the FUNERAL of WALTER NORBANE, Esq  
BY W. HAYWOOD Dr. in DIVINITY: One of the Chaplains in ordinary to his late MAJESTY of Glorious Memory.  
LONDON,  
Printed for Richard Thrale at the Cross-Keyes at S. Pauls-Gate, entering into Cheapside. 1660.   

To the truly Virtuous and Worthy Mistress Mary Norbane, Relict of Walter Norbane, Esq deceased.  
THat I had no desire or meaning thus to appear in print, when I first undertook this Funeral Sermon, I suppose on my single asseveration will easily be believed: But that the Sermon should be at the very instant of the delivery, in so honourable, so full an Audience defeated and silenced, is a thing not so easy to be believed, without the attestation of many Witnesses; That one single person usurping the Office of a Minister, but neither a Graduate, nor in Orders, nor scant of Age to be, nor ever intending (as I am informed) any way, old or new, to be, should by his clamorous impudence and shameless railing confound such a Solemnity, silence the Preacher appearing in the Pulpit, and drive all, that met to do honour to the memory of so worthy a Gentleman, out of the Church without any Sermon, is an example of pity and boy-like petulance, such as I think can hardly be paralleled. Especially, sigh neither the deceased Gentleman (for aught I know) nor the Preacher had ever affronted or provoked the said insolent Party in word or deed. My own wrong (I thank God) I least value, having learned by experience to bear many causeless injuries with patience. But the wrong done to the deceased (a singular Ornament to this Country and to his Profession) together with the injury and contempt of so noble an Auditory, consisting of Lords, Knights, Parliament-men, Esquires, Gentlemen, Officers of the County and Reverend Divines, so many, as in divers years hath not been seen in Caln-Church the like Congregation; such an insolence may not so well be passed over in silence, nor so Worthy a Company utterly defrauded of what they came to hear. I have therefore yielded to the request of divers friends that the Sermon may be published, and not buried with him, whose Memory and Virtues deserves never to be buried. And I have thought fit to dedicate it to you, by whose request it was undertaken, and who can best witness how little I sued or sought for the employment. Beseeching God it may help to mitigate your sorrow for so invaluable a loss, and add somewhat to your comfort, and remain as a Monument of his good will to you and yours: who is many ways obliged to be, and to continue  
Your truly loving Friend and Neighbour WILLIAM HAYWOOD.   

A SERMON At the Funeral of Walter Norbane Esq April. 13 1659. at Calne Church in Wiltshire, prepared to be preached.  ROM. 6.5. 
For if we have been planted together into the likeness of his Death, we shall be also into the likeness of his Resurrection.  
OF Christ's Death and Resurrection it is, that the Apostle here speaks, exhorting us to be planted into the one, that we may attain to the likeness of the other.  
The time of the year borders upon the annual Memory of our Saviour's Death and Resurrection; and it is a season also of planting and growing up: but God hath made it, to our great sorrow, a time of felling and hewing down. We have beheld the fall of this worthy Gentleman, whose remainders lie here before us, as the fall of some great Tree, under whose shadow many lesser plants were sheltered. A Tree of no little ornament, benefit, relief and comfort to the poor Inhabitants of this place wherein he lived. And much to our sorrow it adds, that there appears not so near again any of like dignity, age, and fair abilities to compare with him.  
Howbeit, if we could be persuaded, this cutting down were but a new Plantation, and a plantation of great advantage to him, how much loss soever to us, that might avail somewhat to mitigate our sorrow; And that (I suppose) this Text may help to persuade us, for there we hear of a plantation into Christ's Death, so that Death itself to them that are in Christ, is but a kind of plantation, and their burial, a kind of sowing: So our Apostle, 1 Cor. 15.42. It is sown in corruption, it is raised in incorruption: It is sown in dishonour, it is raised in glory: it is sown in weakness, it is raised in power. So our blessed Saviour, Except a Corn of wheat fall into the ground, and die, it abideth alone, but if it die, it bringeth forth much fruit, John 12.24. Christ himself therefore chose to die, and his Burial to him proved but a planting; His Body in three days risen again, with an increase of Immortality; and Christ neither died nor risen for himself, but is become the first fruits of them that sleep, and the pattern of them that shall rise again: For, as is the Heavenly Adam, so they also that are heavenly, And as we have born the Image of the earthy, we shall also bear the Image of the Heavenly; But there must be a change first, for flesh and blood cannot inherit the Kingdom of God, neither may corruption inherit incorruption There must be a plantation therefore, first into the death of Christ, a fellowship with his sufferings, (as St. Paul calls it) a conformity to his Passion, which if we patiently undergo, the Text than hath a comfortable promise, that will not fail us: For if we have been planted into the likeness of his Death, we shall be also into the likeness of his Resurrection.  
But it will be said, Saint Paul speaks not here of our planting into Christ, by a natural death, but rather by a moral, or a mystical: for immediately before, he instanceth in Baptism: Buried (saith he) by Baptism into death; That like as Christ was raised by the glory of the Father, so we should walk in newness of life. And at the eleventh ver. Likewise reckon ye yourselves also, to be dead unto sin, but alive unto God, through Jesus Christ our Lord. So that the planting into our Saviour's Death, which Saint Paul here intends, is by a death unto sin, not by a death in the grave.  
And this we deny not; And even in this respect, we have not only a comfortable Scripture over the dead, but full of good instruction also, and edification to the living; So would Funeral Sermons be. They are for the behoof of the living, rather than the dead; That as the Apostle saith of Prophecy, He that prophesieth speaks unto men, to edification, and exhortation, and comfort; so by such preaching, Christians might not only be comforted, but edified likewise, and exhorted. Now for edification, a Scripture more effectual can hardly be found, than this; For it comprehends the sum of all virtuous and godly living; To be planted into Christ's Death, that thereby we may grow to his Resurrection; that is, To die to sin, and live to Righteousness; Cease to do evil, and learn to do well: Put off the old Man, that we may be planted into the New: And, what is there more in Christianity to be done?  
Yet though this be the nearest, and most genuine Exposition of the Apostle, so to understand him, as speaking of mortification, and rising to a new life; the other way of applying this Text to men naturally dying, or pressed with great tribulations, may not be excluded as altogether improper. For even to that purpose also Saint Paul in other places applieth this very Metaphor, of dying and rising with Christ: as 2 Cor. 1.8. We are troubled on every side, but not distressed: Persecuted, but not forsaken: always bearing about in our body the dying of the Lord Jesus, that the life also of Jesus might be manifest, etc. And though resembling Christ's Death, and Rising by true Repentance, and a holy Life, be the most excellent, and most profitable way of imitating him; as without which outward suffering, avail little, and therefore that sense needs most exhortation: Yet we cannot deny such a conformity to Christ's Death by our sufferings, to be a nearer way and more fully resembling the likeness of his plantation. As our rising from corruption to glory draweth nearer the likeness of Christ's Resurrection, than our rising to newness of life only: So our planting into Christ's Death, by a fellowship of his sufferings, and by being brought down to the grave with him, is a nearer and fuller resemblance of his passion, than the Death of true repentance and mortification to sin only, if no other affliction be added.  
But how much more full, if both be joined together? As in this our deceased brother to my knowledge they were, an afflicted Body, and a penitent soul, a self-deniyn life, and a patiented and lamb like death, a flesh crucified with the affections and lust, and a spirit raised and revived with hope of immortality, a soul aspiring to heaven, while his body sunk to the earth. What nearer, what fuller, what truer or more immediate planting into the death and Resurrection of Christ? And he that is so fare incorporated, what Text can fit him better. For if we have thus been planted into the likeness of our Saviour's Death, We shall be also, into the likeness of his Resurrection.  
We proceed to a division of our Text. Two plantations in this Scripture appear joined in connexion, and inferred one upon the other: The one a sad and heavy plantation, the other a joyful and comforting, the one in weeping and mourning, the other in triumph and rerejoycing, the one may be called our Winner plantation, the other our Summer; If not rather, the one our seed time, the other our harvest, out Winter planation or seedtime. For if ye have been planted together, into the likeness of christ's Death. And our Summer plantation, or harvest, Ye shall be also into the likeness of his Resurrection. The former of these contains our conflict, the later our Crown: Not more bitterness and pains in the one, than comfort and sweetness in the other.  
We begin with the former, which is our Winter plantation, or sowing in tears. For if we have been planted into the likeness of Christ's Death. Where the first word that meets us is the Conjunction Si, implying a Condition, Si complantati fuerimus, If we have been planted. Giving us to know, that these two plantations are so connected one to the other, as our labour and our reward, our warfare and our victory; that without having our part in the former, there is no hope of attaining the latter; unless we first communicate in the Winter plantation of our Lord's Death; at the summer plantation of his Resurrection there will be no arriving. Except we first suffer with him, no hope of reigning. It is the Apostles way of arguing, for some length together, whereby he persuades Timothy to endure hardness, as a good soldier of Jesus Christ, 2 Tim. 2.3. If a man strive for Masteries, yet he is not crowned, except he strive lawfully. The husbandman that laboureth, must be first partaker of the fruits. Remember that Christ first died, before he risen again, and it is a faithful saying, If we be dead with him, we believe, we shall also live with him.  
So the two plantations are inseparable; and rightly we may conclude; if any man miss his part in the later, it is for lack of the former; if any attain not to the Resurrection of Christ, it is because he failed in the suffering, which may be the reason perhaps, why the Apostle thus puts it upon an If, as a thing to be doubted of: If we have been planted into his Death. For so hard appears the condition, and so rate the number of them that are truly so planted, that it may well be doubted, and doubted of the best of us all.  
Insomuch that the Apostle speaks here in the first person, as if he doubted of himself for company. If we have been planted, fully and throughly, into the likeness of Christ's Death. And it is but what ye find in the third to the Phillipians, All things. I account but dung, that I may be found in him, with the fellowship of his sufferings, being made conformable to his death: If by any means, I might attain to the Resurrection of the dead; Not as if I had already attained, or were already perfect: But I follow after, if I may apprehend, Phillip. 3, 12. If I may apprehend; So that he doubts of his own sufferings likewise, and whether this first plantation be complete with himself.  
Ye see therefore that he useth the preterperfectense also. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If we have been planted. Have been, that we desire to be, that we intent to be: every one will be ready to say, and not If, no doubt upon that. All the fear is, whether or no we have already enough of this plantation. Which makes him say in another place, I fill up, that which is behind, of the afflictions of Christ in my flesh, Coloss. 1.24. As if somewhat in this kind, were still wanting on his part; and therefore well may he utter it with Si, & si Dubitantis; If we have been already planted sufficiently, into the likeness, of his Death.  
Doubted it may be the rather, because of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here added; Si complantati faith the latin, if we have been planted together, which is diversely expounded, together with Christ, or together with one another. Together with Christ, If we have been obedient as he was, to the Death, not shrinking from our pattern, so much as in a wish but resolved with him, who when he saw the cup coming, prayed, not my will O Father, but thine be done. And then, together with out brethren, If we have not deserted out companions in suffering, As St. Paul complains of Demas, that he had forsaken him, and embraced this present world, 3 Tim. 4.10. And, at my first answer (to wit before Nero) No man stood with me, but all forsook me, Si complantati may teach us, that suffering together in a good cause, is as acceptable as praying together. They do not well therefore, who withdraw from times of Common humiliation, such as the Memorial of our Lord's Passion, and his fasting in the Wilderness; times ordained to make this Complantati as universal and as full as may be, that Christians may be planted together into the similitude of their Saviour's Death.  
Two observations more by the way here offer themselves: One upon Plantati, another upon Mortem. Upon Plantati, that it is not any slight Conformity, or Community with the Death of Christ will serve turn. Though it be but in similitudinem, yet it is more than assimilati. It is not if we resemble it, if we imitate or draw near it; But Si complantati, if we have been planted into it, which argueth a nearer Conjunction, more firm and inseparable: For that which is planted, or grafted (so the word signifieth) groweth into one nature with that, whereto it is joined. It partakes of one life, one spirit with the Root, and never decays so long as it hath Communion therewith. We are not waxed or soldered, or pinned to the Body of Christ, to be shaken off with foul weather, melted with the flames of persecution, or untied by Satan's cunning: but we are planted, there to abide, there to grow, and thrive, and increase.  
To thrive and increase: for planting infers fruitfulness: Christ's death is no barren soil, his Body no unfruitful Tree: It yielded an increase with him to life everlasting, and must yield an increase with us. An increase, and no small one. For Christ's Body is a Vine, of all plants the most fruitful; I am the Vine, ye are the branches, and my Father the Husbandman, Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit: If it bear none, be takes it away, etc. John 15.6.  
Nor will it suffice, that for a while we bring forth fruit, unless we continue so. Branches that are grafted, Slips that are planted, if they live, are never at a stay, but always increasing, to imitate our daily and incessant growth in Grace; Therefore is the Gospel of the Kingdom likened to a grain of Mustard seed, to Leaven spreading through a whole Lump; the Corn rising and growing: first the blade, than the ear, and then the full Corn in the ear, and never at a stand till it be quite ripe. If young Imps newly grafted, do not thrive and increase, it is a sign they are not well joined: they have not communion with the Root.  
Communion with the Root may be another reason, why the Apostle chooseth this Metaphor of Planting. The fruit, be it more or less, receives all its vigour from the Root; while it derives from thence, it flourisheth and multiplieth; when it ceaseth to draw from thence, it withers; to intimate therefore the power of all well-doing, of all the fruit we bear, is derived from the Merits of Christ and his Passion, not from any natural vigour of ours; therefore we hear of planting into his Death.  
Into his Death, leads us to another observation concerning Mortem. That into any other resemblance of Christ, it will not suffice us to have been planted: if we shrink from this, it will not serve turn that we have been planted into his life, or his lesser sufferings: As his causeless envy, his undeserved infamy, persecution, stripes and wounds, if we reach not to a Communion with his Death. First, by Mortification, that the flesh be curcified, with the affections and lusts, and we can say, no longer I, but Christ lives in me; and the life that I now live, is no more to myself, but to him that died for me, and rose again. And then by constancy in Obedience, that we be faithful to the death; that neither famine, nor nakedness, peril or sword, be able to separate us from his love. This is in samilitudinem mort is, into the likeness of his Death: without which, all communion with his life will do no good.  
Farther yet: It may be doubted, why Saint Paul adds In Similitudinem, not into Christ's Death, but into the likeness of his Death. It is (as some think) to comfort those, who by a mortified life, striving after their Pattern, reach it but imperfectly. That though they attain not a full Communion or Identity with their Copy; they may not be disheartened, while they reach a similitude. For a similitude may be enough for us. Christ died bodily: It may suffice, that we die spiritually. Christ died to make satisfaction: We to make good our belief of his satisfaction: Christ died for sin: we not for, but to sin. Christ for the sins of the whole world: we for no sins, but our own. Nor for our own neither, by way of expiation; for we cannot satisfy Justice, but by way of cessation, that we commit them no more: Christ was crucified on the Cross literally, God send our affections and lusts to be crucified mystically. So perfectly mortified was he, as to know no sin; we, if we can get so far as not to serve sin, it will be well. In Christ both nature and mortality was destroyed, but not sin; for he knew no sin: In us, not Nature, nor Mortality, till the time of our dissolution, but sin only: Christ's death and rising again was by his own power; I have power to lay down my life, and power to take it up again, John 10.18. so cannot ours be. Our spiritual dying and rising, is all by his aid and assstance, and virtue of our planting into him, and without him we can do nothing; so ye see a wide disparity 'twixt his manner of dying and ours. And therefore well may it be in similitudinem: not planted into his death, but into the likeness of his death.  
But in what points then holds the similitudes of being planted into that likeness (ye will ask) sigh in these it holds not? Nay, first inquire what be the right ways of thus planting, for there appear more than one. As there are two sorts of Crosses belonging to a Christian, one of Mortification, another of Martyrdom or Tribulation: so two kinds of planting into Christ's death; The one voluntary, by beating down our bodies, by crucifying the flesh with the affections and lusts: and the other involuntary, by persecutions, molestations, and troubles for a good conscience: which all that will live godly in Christ Jesus, must expect their share of.  
St. Cyprian calls these two several kinds of Martyrdom: the one belonging to times of War, the other to times of Peace. In times of War (saith he) Ponenda est anima, we must jeopard our lives for a good conscience, and imitate Christ's Death that way. In times of Peace, Frangenda carnis desideria, the wanton desires of the flesh to be broken and crucified. The one of these ye have in St. Paul's Castigo corpus: I beat down my body, and bring it into subjection, 1 Cor. 9.27. There's the Cross of mortification: and the other in facti sumus spectaculum, we are made a Spectacle to the World, to Angels, and to Men: We hunger and thirty, and are buffered. Being reviled we bless, being persecuted we bear it: being defamed we entreat; we are made as the filth of the world, and are as the off-scowing of all things to this day, 1 Cor. 4.13. There's the Cross of Tribulation.  
Of these two Martyrdoms: the first is more excellent, because it belongeth to all Christians, and is at all times to be practised. Nor is the Cross of Tribulation acceptable at all, unless the Cross of mortification be joined with it: but add both together, and then ye have the nearest conformity to the Cross of Christ that can be. When a heart cleansed from sinful corruptions, and perfumed with sanctifying Graces, is beaten in the Mortar of Tribulation, is threshed with the staile of persecution and sends forth the sweet odour of Praise and Thanksgiving; rejoicing under the Cross, it is one of the most pleasing sacrifices to God, and the nearest resembling Christ's ', that may be imagined.  
To touch upon both these in a few words: That the Cross of Mortification, may most nearly be brought to the similitude of Christ's Death; observe from the words of our Text, similitudinem mortis, That it be not a defective or half mortifying in some parts, not in all, having our tongues bridled it may be, and our hearts lose: out looks and gestures sanctified, but our actions in secret, lawless: our voluptuous desires kerbed, but covetous ones untied. Our intemperance pruned and pared, but our revenge and malice overgrown. This is not in similitudinem mortis: for Death setters all limbs, deprives all senses, extinguishes all faculties: And Christ when he was crucified, had every member stretched on the Cross, not any escaped the pains of it: if 〈◊〉 mortify some vices and spare others, as Saul destroyed Amalek in part, and spared Agag; if we leave a beloved sin uncrucified, this is not the likeness of Death, but of mutilation only; it is not in mortem, while we suffer the smallest known sin to escape vengeance.  
Not maimed then let our mortifying be; Nor secondly inconstant, that we return again to the works of sin; for dead men return no more to life. And thirdly, let there be no more motion, nor remembrance of former follies: Let not our hearts fall a longing as the children of Israel, when they remembered the Onions and Fleshpots, and Fish and Melons of Egypt: for they that are dead, are dead to all love and liking, and have no more remembrance of the things of this life. Fourthly, Let not the pains of mortifying deter us neither; for if it be in the likeness of Christ's Death, he died (we know) a painful Death. Think not the crucifying of our naughty lusts, will prove an easy dying, but then believe it true and unfeigned, when it puts us to trouble and grief.  
These four then, may help to try our mortifying, whether our plantation come home to the pattern of Christ's Death, or no: that is to say, if it be an entire mortifying, and in all parts diffused: for it is Death, not a maiming. If it put us to sore pangs and struggle, for it is a painful Death, and a Crucifying. If it utterly abolish all delightful remembrances, all long and desires toward sin; for it is Death, not a sickening or swooning. And fourthly, If it be a constant mortifying, that we return no more to the works of sin: for it is Death, and not a sleeping. The first of these discovers Hypocrites, which mortify by halves. The second tender and delicate ones, that will not abide the pains of a thorough mortifying. The third, waverers and languishers, whose hearts hang after the pleasures of sin. The fourth, babksliders and revolters, that return with the dog to the vomit, and the sow to the mire again. If our mortifying fail in none of these four particulars, it is a good sign it comes home; and the first way of planting into Christ's Death is sound and uncounterfeit.  
But then neither may the second way be omitted, after the Cross of mortification, must be expected the Cross of tribulation, to try whether our plantation be firm and right; when the Potter's vessel is well fashioned, it must be brought to the fire, that it may be hardened. And the fire shall try every man's work of what sort it is, 1 Cor. 3.13. No sooner was Job perceived to be perfect and upright, but Satan desired to try him, and the like with the Apostle, whom he would fain have sifted as wheat: the highest of all the eight Beatitudes, is, Blessed they that suffer persecution, for righteousness sake; If persecution shake us, it is a sign we are firmly planted then indeed. And it is God's mercy to his own, to send them a right experience of themselves in persecution, that they may be assured their mortification is unfeigned; tribulation worketh experience, and experience hope, that maketh not ashamed, And if any be made ashamed, that is, fall away through storms of persecution, he may impute it to the lack of sound mortification, his first planting was not firm.  
Well, but how may our planting either way be examined, whether it be sound and firm, according to Christ's likeness or no? How, but by the virtues which were most eminent and conspicuous in the Cross of Christ, and made his sufferings so acceptable. Now they are chief four, which Bernard likens to the four quarters of the Cross, each of them serving to make up the complete body of a Christian suffering; that is to say, Humility, and Charity, and Patience and Constancy.  
Humility first: for Christ humbled himself, and became obedient to Death, even the Death of the Cross: And if he so humbled that had no sin, how much rather we, that are so full of sin? humility teaching us to think the worst of ourselves, will persuade us all the sufferings that fall upon us, are less than we have deserved. He hath not dealt with us according to our sins, nor rewarded us after our iniquities. And consequently, teach us with meekness to submit to the scourge: Righteous art thou (O lord) in all thou hast brought upon us: The end of the Cross is indeed to humble us: If any repine at it, and grow not more lowly by it, he makes not the right use of it.  
Secondly Charity or Obedience, which proves our lowlinesle, for in the Death of Christ was manifested the height hof Charity. Greater love hath no man than this, that he lay down his life for his friend. How great was his then, that laid down his life for his enemies? And Love is the fulfilling of the law: Charity is the sum of obedience. It suffereth long, and is kind, and thinks no evil, hark how it speaks from the cross: Father forgive them, for they know not what they do! And, Lord, lay not this sin to their charge, saith the first Martyr, with his last breath. If we be so charitable in our sufferings, as to return blessing for cursing, prayers for persecutions, it is a sign our plantation into the death of Christ is strong and mighty indeed: as the contrary discovers a weak Christian.  
For Thirdly, if our conformity be right, it must add Patience, a virtue in Christ's suffering most eminent. Who As a sheep led to the slaughter, and as a lamb before the shearers is dumb; so he opened not his mouth: He shall not cry, nor strive, neither shall any man hear his voice in the streets. I became dumb, and opened not my mouth (faith David) for it was thy doing; this silent submitting, this patiented bearing, this still lying, and making no noise, is that which proveth us true Gold indeed, for that melts in silence and makes no noise: as wheat also abides quiet under the flail, while Chaff flieth in the face of them that smite it.  
Fourthly Constancy, the Crown of all the rest, for only He that endureth to the end shall be saved. Most eminent, this was in our Saviour's Cross; when all the bitter scoffs of his enemies, could not move him to come down. Let Christ the King of Israel come down from the Cross, and we will believe him? No, they are not to be believed that say it, Christ having loved his own, continued to love them to the end, and would not leave the work of our Redemption unperfect, and lose the fruit of all for lack of constancy: let patience (saith St. James) have her perfect work, And the perfection of Patince is Constancy, that we be not weary of well doing; nor tired out with innocent suffering: But wait on the Lord, till he deliver us, committing the keeping of our souls to him in well doing, as to a faithful Creator. I know whom I have believed, and he is able to keep, what is committed to him. 2 Tim. 1.12  
Add these four virtues together, and then your sufferings may appear somewhat like your Saviour's: Let them be humble, without confidence in yourselves: Charitable, having compassion and praying for others: patiented and silent, without complaint or murmuring: Constant, and continued to the end, without wavering or revolting; And than your plantation is proved to be sound and firm, ye are thus without doubt, Planted into the similitude of Christ's Death.  
Especially, if you be faithful to the Death, for that makes all sure. Be faithful to the Death, and I will give thee a Crown of life. Death ends the conflict, puts all out of hazard, gets the Conquest, and crowns the conqueror, for it foils the last, and worst of all our enemies, even Satan and all his forces. As by the Cross of mortification we die to the flesh; and by the Cross of Tribulation, we die to the world: so by the Cross of a natural Death, we die to all the temptations of Satan; And are then past our winter plantation without doubt, and stand ready for our summer, that followeth in the Text, as the second General of our division, and the Reward annexed to the painful condition. For if we have been planted into the likeness of his Death, we shall be also into the likeness of his Resurrection.  
A promise (I told you) this part is: and such a one, as cannot fail us, if we fail not with the condition: The condition, that indeed is proposed hypothetically, and doubtfully. If ye have been planted into his Death. But so is not the promise: that is direct and categorical, without any If in t. Ye shall be also into the likeness of his Resurrection. Shall be without doubt, if you continue unmoveable in your Winter plantation, and pluck not yourselves from the Tree of Christ Cross; That Cross is a Tree of life, that will not suffer you to die or whither; but shoot you forth again, into a better plantation.  
Howbeit, Take heed of presuming, for though we cannot perish, while we continue fast joined to the root, we may break ourselves from the root, and so perish. If a man abide not in me, he is cast forth as a withered branch, john 15.6. Behold the goodness and severity of God, On them that fell, severity, But toward thee, goodness: if thou continue in high goodness, otherwise thou also shalt be cut off, Rom 11.22.  
So that in our unstedfastness there may be danger, but in his promise is no unstedfastness. If we continue not, yet he abideth faithful; he cannot deny himself: more than one or two places of Scripture like this, assure us, that we cannot miss of a glorious and high plantation; if we abide firm in a lowly one and be constant in true Repentance, than it is a faithful saying. For if we be dead with him, we shall also live with him: if we suffer, we shall reign with him, 2 Tim. 2. Knowing that as we have been partakers of the sufferings, we shall be also of the consolation, 2 Cor. 1.7. For ye are dead, and your life is bid with Christ, in God. When Christ who is our life shall appeart, then shall ye also appear with him in glory, Col. 3.4. He that raised up the Lord Jesus, shall also quicken our mortal bodies. Ro. 8.11. Numbers of the like Testimonies assure us, that our diying in Christ, is but the Gate of rising to life, we cannot be lost in the first plantation, if we wait with patience for the second. And as true, that the two plantations are inseparable (as was said) not arriving to a glorious summer, but through a hard winter, no happy rising with Christ, unless we die with him. And if any rise not by a new and holy life, after their repentance and conformity to his sufferings, it is a sign, they were never well planted into the similitude of Christ's Death.  
So then the connexion of the two plantings is undeniable: they may not be severed. But as touching this latter plantation into Christ's rising, wherein (ye will ask) consists that? Or what is it, to be so planted. Interpreters are here divided: some; because the chapter throughout, is an exhortation to good life, and the words before are; Baried with him in Baptism into death: That like as Christ was raised by the glory of the Father, so we to walk in newness of life: conceive by this planting into the resurrection of Christ, is meant only our sanctification, as by the other planting into his Death is meant our true Repentance and Mortification. Others again, because the two parts appear in the nature of a Promise and Reward, conceive this latter plantation to point at our eternal reward, and the likeness of Christ's Resurrection, to be that state of immortality, wherein Christ now abides, and which at the end of the world, all his true members shall partake of: both expositions are profitable, both useful, and both have great abettors: for the former of sanctification, are Ambrose, Jerom Bede and Cajetane, for the latter of glorification, are Chrys●stome, Theophylact, Euthymius and Athanasius; we shall (God willing) touch upon both, as the time will permit, and so conclude, with a word of Application.  
And first, we shall be planted into the likeness of his Resurrection, that is by our sanctification; In nature this aught to go first, for it went first in Christ; even before his Body was glorified, while he was in his mortality, his soul was perfectly holy, and enjoyed the vision of God. These two estates of Christ: viz. Before his resurrection, and after, represent our two Resurrections. One of the soul to Righteousness and Holiness, begun in this state of mortality, another of the Body, glorified with immortality, at Christ's second coming to judgement. The soul's resurrection leads the way, called therefore in Scripture; the first Resurrection. Blessed and holy is he, that hath his part in that: For over such the second Death shall have no power, Revel. 20.6. Two deaths we read of, before the end of the world. The souls death in sin, and the body's death in the Grave, Both would have their resurrection. But first the soul from the Death of sin, to the life of righteousness; which is by Grace: And then the Body, from corruption to Immortality, which is by Glory.  
To begin with the souls Resurrection to the life of Grace; observable it is, that this also is a plantation supernatural as well as the life of Glory. No praise to us then in any good fruit we bear, but to the Root Christ Jesus, the Root of Jesse, whereinto we are planted, Without me, saith he, ye can do nothing; for it is God that worketh in us, both to will, and to do according to his good pleasure. What hast thou, which thou hast not received? Even the power and will of bestowing and doing good to others, is none of ours to boast of, it is bestowed from on high. Ye see here, the Apostle promiseth such a Resurrection by way of Reward. Ye shall be planted, so as to bring forth good works: Not as if you were able to bring them forth of yourselves, but God will plant you, so that ye shall be able to bring them.  
The reason why the Apostle useth this Metaphor of planting, may be to show how entirely we are beholding to Christ, and to his Resurrection for the whole power of well-doing; As also to let us know, that our fruit bearing in Christ, is the very end of our planting. Therefore we are planted indeed for the fruits sake: for when that cometh than it appears we are living plants, then is our Resurrection justified; as good we were dead still, as barren and yield no increase to our Master. If no fruit, than no part sure in this plantation, nor in the first Resurrection.  
Well, but by what means is this planting brought to pass? (ye will ask) or, how are we grafted into Christ's Rising? By Faith (say some): for Faith is that by which we live the life of Grace, called therefore sometimes the life of Faith. Faith unites us, that's certain, for by it we dwell in Christ, and Christ in us, that Christ may dwell in your hearts by Faith, Ephes. 3.17. Others say, by Hope. Blessed be God who haeth begotten us again to a lively hope, through the Resurrection of Jsus Christ from the dead, 1 Pet. 1.3. Others again by Love; for Love is the most uniting Grace of all, which makes us one with Christ, and Christ with us: one undivided, and not to be separated: for, What shall separate us from the love of Christ, Rom. 8.35. Indeed by all three we are incorporated into Christ's mystical Body, and therefore enlivened and planted in our first Resurrection.  
But especially, and above all, is this Resurrection to appear by a holy Conversation, in newness of life: This is the lively Image and similitude of Christ's Resurrection; that, as he was changed from mortality to Glory, so we from our former corrupt conversation, to holiness and righteousness. We are grafted into a better stock, that we should henceforth bring forth better fruit; in vain are we new grafted, if our fruit be still the same. As the grave made a great change in Christ, his glorious Body far differing from his frail and passable one: so, our lives renewed by Repentance, must be far estranged from former sinful courses, All is to be new framed after the Image of the new Man; old things are passed away, behold I make all things new: for if any be in Christ, he is a new Creature. A new heart, that which before delighted in vanity, now in perfection of Virtue and Purity. New hands, those that were wont to hurt and defraud our brethren, now exercised in helping and relieving them. New tongues, those that were given to lying and dissembling, to railing and cursed speaking, now filled with blessing and truth, instruments of God's Praises. New eyes, they that so much joyed to behold beauty and vanity; now flowing with water for their youthful follies. New feet, those that were swift to shed blood, now shod with the preparation of the Gospel of Peace, and prepated to run the way of God's Commandments. The whole man new, not after the Image of the old Adam, in the deceivableness of unrighteousness, but after the Image of the second Adam, in sincerity and Truth. This is rightly planted into the Similitude of Christ's Resurrection, by being new framed according to his glorious Image.  
And still we may go nearer. For the likeness of Christ raised again, is the very Image and likeness of God, saith Leo. Now God's likeness is in all Heavenly Virtue; far above all passions and frail perturbations is his eternal Constancy. He is all Mercy, all Truth, all Goodness: imitate him what we may; be merciful as your heavenly Father is merciful, kind as he to the unthankful and evil: who sends his Rain upon the just and unjust: long-suffering, full of patience, and slow to take vengeance. Moreover, see that all be in a right state of Government, for Christ's glorious Body is wholly subject to the will of the Spirit; let our bodies also be in a right subjection to our souls, and our souls in subjection to the Law of God. Let our sense be ordered by our reason, our reason by the Precepts of holy Scripture, and especially in the manner of your virtuous working, endeavour to resemble your Pattern, for there is the right trial indeed. Herein lieth the main difference betwixt men regenerate and unregenerate: betwixt those conformed to Christ's likeness, and those unconformed. That from a true Christian his works come easily, voluntarily, delightfully, like the motions of Christ's glorified Body; but from the unregenerate they proceed heavily, cheerlesly, wearisomly, janguidly, and interruptedly. Will ye then discern the truth of your Plantation into the Rising of Christ? Observe the manner of your fruitbearing, whether what ye do virtuously, ye do delightfully, hearty, cheerfully, constantly, abundantly, without any tediousness or weariness of well-doing? If so, than ye may gather some comfortable assurance, that ye have your part in the first Resurrection; in which if you hold out with patience, will without fail bring you to the second, for that followeth as a Reward upon this, and it is a Reward worthy waiting for indeed: If ye have thus been planted into Christ's Resurrection mystically, ye shall be really; If ye had thus resembled him in soul, ye shall in body also; and that brings us upon the last point of our division, and most proper to our comfort over the dead, to wit, the Resurrection of immortality and glory, and our planting into that: Ye shall be planted into the likeness of Christ's glorious Resurrection.  
And this may well be called a summer Plantation; for in the bodies rising, man's nature somewhat resembles that of plants. Plants after they are withered in the depth of Winter, begin to spring again at the opening of the year, and returning of the Sun. The Sun of Righteousness Christ Jesus, when he returns, shall make a spring season, wherein all the bodies of dead men shall rise, here they have their fall of the leaf, in affliction and sickness, the dead winter in the Grave; but they shall insallibly have their spring again: Thy dead men shall live (saith Isaiah) Their dead bodies shall arise, thy dew is as the dew of herbs, and the earth shall cast forth her dead. Isa. 26.19. Of plants none doubt it, they die and spring again, there is hope of a tree, if it be cut down, that from the root somewhat may spring; But man lieth down and riseth not, Job. 14.12. Nay man shall rise also, the nature of man shall now resemble the nature of plants, by this new and divine plantation, they shall have a new spring, and a better summer, at the return of a better sun, and be more vigorous than ever.  
For it is planted into his resurrection, and his resurrection is glorious, and glorious for ever. Christ being raised from the dead, now dieth not: Death hath no more Dominion over him, which makes the difference betwixt Christ's members, and others that shall rise; That Death may have dominion over them, but not over Christ's members, that rise after his likeness; for they shall rise in glory. When Christ, who is our life shall appear, than we also with him in glory. And we shall be like him, for we shall see him, as he is Like him? and somewhat more. More than resemblence is promised, even a kind of union; I in them, and thou in me, that we may be made perfect in one, John 17.23.  
This therefore is the plantation, most properly intended by St. Paul, for he speaks in the future, ye shall be planted, and shall be, intimates hope, and hope would be of some glorious reward; somewhat worth our waiting for. But the Resurrection of Grace to holiness and Righteousness, seems rather a labour than a reward, because of the imperfection, and troubles that attend it in this life, the fears, the cares and temptations. Shall be planted then, points to some better estate, than this life can hope for, even to that of 1 Cor. 15.58. Wherefore my brethren, be ye steadfast, unmoveable, always abounding in the work of the lord: for a much as ye know (upon his hope to wit of the bodies rising again) that now your abor is not in vain in the Lord.  
But take this hope away, and our labour is vain indeed, than they that are fallen asleep in Christ, are perished. There must be a Resurrection therefore (saith Crysostome on this place) or God shall not be a full rewarder of them that seek him; They that seek him most, shall labour in vain, for how poorly is virtue recompensed here? yea, the best virtues, Constancy, and Striving for the truth unto death are least of all rewarded. If no other life to be hoped for, Christians were doubtless, of all men most miserable.  
But now is Christ risen (saith the Apostle) and risen, as the first-fruits of them that sleep, and therefore they that belong to him, must rise like him. This flesh now subject to worms and dust, shall be clad with a new garment of immortality: he that made it of dust, is not so weak, that he cannot raise it out of dust again, else if no Resurrection (saith Damascene) let us even turn Epicures, eat and drink, and live a beastly life, and so an end: If no resurrection, what difference, not only betwixt holy and profane, but betwixt men and beasts, nay, if no Resurrection, happier were the beasts that know no care, feel no cumberance, are not disquieted with sorrow for what is past, or fear of what is to come! If no Resurrection, than neither God nor Providence. All things are hurried by chance and confusion, how many good men in this life have we seen heavily oppressed? And on the side of their oppressors, there was power: but they had no comforter; how many wicked ones, may we see unjustly prospering? no bands in their death; but they are lusty and strong: they come in no misfortune like other folk, nor are they plagued like other men, their eyes swell with fatness, they cotrupt others, and speak wicked blasphemies. How can this be endured, if God be righteous, and wise and all power in his hands? Erit ergo, Erit Resurrectio, (saith that Father) There must, there shall be a Resurrection, for God is not untighteous, to forget their work and labour of love which have suffered for his sake. If the soul only have suffered in virtuous works. It perils and conflicts have fallen upon the soul only, let the soul alone be rewarded; But if the body, the frail body hath undergone toils and pains: if she sweat and faint, hunger and pine, and be even martyred and mangled for God's service, let either the body share in some proportionable rewards, or confess God a weak, if not an unrighteous Master.  
Of the body's Resurrection therefore no doubt to be made, such a plantation it shall have: but wherein consisteth the similitude (ye will ask) to the Resurrection of Christ? School-writers answer in two things especially: that is to say, Clory, and Impassibility; the one defending the body from all harm, the other crowning it with all good. Two ways (we know), a Glass that is broken may be conceived reparable, one to be made whole as it was before, but still brittle, subject to casualties and apt to crack again: another so repaired, as to be changed into a solid hardness, or metall-like firmness, not to be broken any more. The former of these is like the Resurrection of Lazarus, or of Jairus his daughter: the later like unto Christ's, where this frail Glass of mortality shall be changed into firmness and immutability, no more liable to breaking: this mortal to put on immortality, and this corruptible to be clothed with incorruption. And again, over and above such impassibility ye may suppose added to the Glass Charity, and resplendency to give light of itself, like a Carbuncle or Glow-w●●n, or the Moon in a clear night. This likewise shall be added to the body's impassibility: namely, Light and Glory, The Righteous shall shine as the Sun in the Kingdom of their Father, Matth. 13.43. Such is the likeness of Christ's Resurrection.  
In fine, the Schoolmen here tell us, of the souls and the bodies Dowries, when the Heavenly marriage betwixt Christ and his Church shall be consummate, and they are seven, three in the soul, and four in the body: three in the soul, to answer to the three divine Virtues which sanctify the soul in this life: namely, Faith, and Hope, and Charity. Unto Faith shall answer clear and beatifical Vision, whereby we shall see God face to face. Unto Hope fruition, whereby we shall enjoy that we see, and apprehend that whereof we are apprehended. Unto Charity union, implying fullness of joy and delight, in the presence and possession of him whom our soul loveth: Thus shall the spirits of just men in these three be made perfect.  
In the Body shall be four more Perfections or Dowries, curing all defects and penalties incident to this mortal flesh, which are specially four, viz. Heaviness, Grossness, Passibility and Ignominy. Heaviness, disabling it to move upwards, or to make any great speed in passing any way. This shall be done away by agility, whereby the body shall become light and speedy as the wind, able to be wherever the soul would wish it in a trice. Secondly, Grosseness, not suffering it to enter in at a narrow place, or to pass, as water doth, through a chink; but by reason of its stiff and gross consistence, it is barred out with doors and locks. This shall be remedied by the gift of subtlety, whereby the substance of the body, when ever the soul pleaseth, shall become pliable as Oil, or Water to enter in at any cranny or chink, and yet not lose its Figure, but return as it lists to its shape and consistence again. Thirdly, Passibility or frailty, exposing our bodies to be harmed and injured by heat or cold, hunger or thirst, fire or water, sword or spear. This shall be removed by the gift of impassibility; our flesh shall no more be liable to hostile injuries: Violence shall not hurt it, Time shall not waste it, Hunger shall not pine it; all diseases, aches, pains and infirmities shall be far away: This is more than incorruption, for the bodies of the wicked shall have a kind of incorruption; they shall not die nor waste away, yet they shall not be impassable, for they shall be tormented with Hell-fire: But the bodies of the Righteous shall be impassable, never to know pain or sorrow more: all tears shall be wiped from their-eyes. Fourthly, Ignominy, our bodies are now subject to shame and noisomeness, there is a Turpitude in the nakedness of the body; 'tis liable to evil smells, and uncomely deformity: this shall be done away by the gift of Charity or Resplendency: whereby these bodies shall be all bright, comely and lovely, filled with fragrancy and glory Celestial, more beautiful in their very nakedness, than any Apparel can render them. So, then in these four the body shall have all the perfections our hearts can desire: even the excellencies of strength, health, activity and beauty. The perfection of strength it shall have in subtlety; it can penetrate or pass through any thing. The perfection of health in impassibility, it can be harmed by nothing. The perfection of activeness in agility, it can be where the soul desires in a moment. The perfection of beauty in Charity, or Resplendency, far exceeding all mortal comeliness whatsoever.  
Now, that we may not seem to go quite without book, as if no ground of all this to be had in Scripture. Observe, that we are to be planted into his Resurrection, who shall change our vile bodies according to the likeness of his own glorious Body; and Christ's glorious Body after his Resurrection had all these Agilities: for he appeared to Mary Madge dalene suddenly, and as suddenly vanished. It was with the Disciples at Emmaus, at Jerusalem with the eleven: with her at the Sepulchre, and all in a short distance of time. Secondly, Subtlety it had, for it passed through doors fast locked, through the Sepulchre barred and sealed, and was not restrained any any where. Thirdly, Impassibility, for as Christ now raised, dyeth not, so death hath no more dominion over him: no sickness, infirmity or injury is his glorious body any more subject to. Fourthly, Charity, or Resplendency: for it was not less glorious be sure, than it was in Mount Tabor (a shadow of the Resurrection) and there his face shone, and his Raiment became white as the Light; only it was in his power, now so to shine when he would, and when he would to cease, and in that respect the more glorious such a body. If then we are to be planted into the likeness of his Resurrection: if, as we have born the Image of the earthy Adam, we shall also bear the Image of the Heavenly. This is his Image, this his likeness; and into this if we have been rightly planted into the likeness of his Death, we shall grow up by the power of his Resurrection, which God of his mercy grant unto us all, even for the same our blessed Saviour's sake. Amen.  
Turn we now to a word of Application, upon this present subject of mortality here before us, and so I shall commit you to God.  
I am not ignorant, how hard it is to satisfy the expectation of so judicious and full an Auditory, touching so full a subject, and worthy so great commendations as the life of this Reverend Gentleman whom we are now to speak of. Nor am I troubled at the prejudice of some, to whom he was less known, and whose opinions are not much to be valued: I must not fear to bear witness to the Truth, having for these eleven years passed so well known him, and for some years lived so near him, and so throughly acquainted with him for his judgement in matters of Religion, as I believe toward his latter time, no man in England more: nor may I mince the matter, because he was my special friend, one to whom for many real favours and neighbourly courtesies, I was much obliged. I care not whose thoughts may charge me of flattery, or selfseeking, so long as my own Conscience chargeth me not for delivering any untruth, or smothering aught worthy commendable remembrance, for fear of detracting tougues.  
But I yield them too much respect in so long Apologizing. I shall for brevity sake pass over many things in his younger time worthy mention, because I was no eyewitness of them. As that his natural parts were so eminent by Gods great blessing, as to outstrip many of his rank at School when he was a child; and, being quickly removed from School to the University, from the University to the Inns of Court, that he there grew so eminent as to be called to the Bar betimes with much honour, daily increasing in repute and renown, till be performed his public reading with great applause; nor could he have miss the degree of a Sergeant, had times been as favourable as his worth was great. That though one of the youngest sons of his Father, and by a second Wife, yet so highly he gained high, Father's good opinion by his constant dutifulnesses and his known ability and worth, that long after the death of his Mother, his Father at his decease ordained him sole Executor, left him all his personal Estate besides his proportion of land, suitable to the rest of his children. Which overplus bequeathed to him alone, he yet with such charity and tenderness imparted to his brothers again, that of his mere voluntary goodness, he gave them (as I am informed) to the value of 2000  
These things, received on hear-say, I let go: and observe that in his honest industry, God so blest him, that he grew to a fortune, such, as scant any of his family had the like, yet not to be charged (for aught I could ever hear) of ruining any person or family, or rising by the fall & impoverishing of others. But eminent for his faithful diligence, and honest trustiness, and wise secrecy, and abundant sufficiency in his profession; so that great and eminent ones in the same profession, and some elder than he have repaired to him for his opinion, and to be assisted with his advice.  
In all the long time of his life and practice, never heard I of any that could tax him of the least breach of trust, of any extortion, bribery, or injustice, or of being feed on both sides, or for deserting any cause, which he thought just, for want of his poor clients purses ability. Well might he say with Samuel, whose ox or whose ass have I taken, or of whose hand have I received any bribe to blind mine eyes withal? Notable late instances might be given of this, if particulars of this nature were fit here to be mentioned.  
His integrity so great, and his abilities so eminent, could not fail to have preferred him to a seat of judicature among the highest had not the tempest of the wars covered him with a cloud. Wherein yet he perferred his conscience before all worldly ends: nor followed any side, because he thought it would prosper, nor forsook that side, when he saw it prospered not, but persevered as he had first engaged, and engaged not weakly, but fervently, actively and courageously. And yet so prudently, that though he suffered imprisonment, and paid large compositions, yet he scaped easier than some that were less active. So great was his wisdom, and in such esteem was his worth had, even, by the adverse party: I will not say, he was courted by some of them, to accept of preferment among them, but such things have been averred in my hearing, and to my knowledge his constancy was such, the world could not have wrought him to accept of promotion against his conscience, for all that was offered to our Saviour upon the Mountain.  
During the time of wars and troubles, though he were far in years, yet he made no haste to marry. No, nor in times more quiet, before the war, though he could not have wanted great offers, as any man of his quality, yet he preferred the discharge of his calling, and the continual employments he had that way, in the service of many noble friends, before all conjugal delights, and no less free was he from intemperance in eating or drinking. Where is the man can say he ever saw him cupshotten, the reigning disease of this Town and Country as abstemious was he known that way, as from pleasures more effeminate.  
And when maturity of years and a fair estate of his own, at length invited him to marry, in times more calm: he looked not far abroad, to raise his fortunes, but chose him a consort near home, of a neighbouring family, both worthy and eminent, one of his own persuasion, and whose Father had sometimes been high Sheriff of this County. With whom God blest him to live most happily and lovingly, and to have hopeful buds of posterity, even in his old age. The greater sorrow at present to all his friends, the babes should be left fatherless so young.  
And whereas he might have planted himself in the City near his practice, or in Towns of more trade, and credit, than this mean place, so abounding with poor; he chose rather here to fix his mansion, here to build and settle: and here to keep hospitality amongst his poor neighbours, and to have the blessing and prayers of many such, as how highly he deserved them how constant a reliever of the needy, both at his doors, and in their houses: how ready to lend to any in want, how bountiful at his Table, what a constant inviter of his poor neighbours at solemn times of the year, I leave it to many of this place to report, who have felt the benefit of it, and may condole the loss of it, as well as I.  
A great lover of ancient good order he was, and no friend to innovations: a constant frequenter of the Church in quieter times, till his health began to fail him, and newer customs to creep in, which he fancied not. A devout Receiver of the blessed Sacraments, and a frequent Communicant in public, when he might receive it in the beauty of holiness, as he desired to see it. Seldom failed he at the three solemn times of the year, especially to make one at the Communion, if he were in the Country. To the suffering party of the Clergy, to those of his own persuasion very loving, kind, respectful and bountiful. To none of any sort, that I know, uncivil, though in more special manner, he favoured & countenanced Divines of known learning, gravity and experience, nor much respecting others, whom he thought time-serving, hypocritical, ignorant, raw or scandalous. A friend to Peace he was, though his profession rather thrived by strife: a willing Reconciler and taker up of differences, where both parties would hear reason, rather than a prolonger of suits. A man, such as Moses would have chosen for a Judge, fearing God and hating covetousness: hating it not only in himself, but in others: yea, not caring, to my knowledge, to displease some of his very good friends, where he thought them too worldly inclined; very bountiful to the poor he was himself, and would fain have had all of ability like him. Far from flattering, lying, and soothing up, though such vices are too frequent with many of his profession, loving Truth, and delighting in them that loved it, as one rightly sensible of the great calamities this Kingdom hath been involved in, through the licentious and unconscionable liberty of lying tongues.  
These virtues made him honoured and respected far and near; scant a Nobleman or Gentleman in these parts that made not much use of him, and frequently, as their occasions required resorted to him: so, that he was the eminent beauty, ornament and shelter of this poor place wherein he lived. A Staff to the poor, a Counsellor to the rich, a Sanctuary to the oppressed, a Terror to the unconscionable, deceitful and worldly minded, a comfort to those in need, and to such as for need desired his help.  
Our heart's sorrow it was, that so soon in his bodily health he began to decline, having yet scant added three years to threescore: but to his joy in the end it proved, I doubt not, that he was so long a planting into the Death of Christ. The Cross of mortification from the time of his full maturity, might seem to be his daily practice, whereby he learned to die to the flesh. The Cross of Tribulation he had his share in too, having tasted of persecution, as far as imprisonment and loss of goods for his Conscience, whereby he was taught to die to the world. The Cross of natural Death was his last trial, whereby he learned to die to mortality itself, and to all the temptations of Satan; and long he was a planting on this manner into the similitude of Christ's death. Near upon two years I have perceived him declining: when as his outward man perished, so his inward seemed to renew day by day.  
During which time, the Virtue's  as peculiar to the Cross of Christ, might seem more and more to increase in him. To say nothing of his Piety, addicting himself to read Books of Religion, as his time would permit. And of his justice so true and upright in his dealing, so exact in paying every one his own. The four Virtues of the Cross ye heard commended: to wit, Humility, Charity, Patience and Constancy, appeared more and more to manifest themselves in him, the nearer he drew to his end.  
Humility; for he was courteous to the meanest, ready to put off and yield reverence to any, as fast as any to him: nay, to prevent in Courtesy, and to give place to some his inferiors. Charity, for he excelled in bounty to the poor: witness his last charitable Gift to this Parish, and divers pious Legacies in his Will to the value, well nigh of a thousand pound, witness his loving invitation of his poor Neighbours in his weakness at Christmas last, even when himself could not eat, yet it joyed him to walk by and see others eat and drink at his cost. And for an eminent proof of his Charity but a little before he took his bed in his last sickness, he lent freely to one that had dealt falsely enough with him, and was like for so doing to be utterly ruined by the fraud of another: he lent, I say, to him notwithstanding a considerable sum of money to preserve him from perishing. So notable was his Charity in returning good for evil, and so well he seemed to remember, If thine enemy hunger feed him, if he thirst give him drink, etc.  
It pleased God to enlarge his patience by the manner of his last sickness, which seizing at length on his lungs, deprived him of the use of his speech, for any length or continuance of speaking: during which time I never observed in him the least impatient carriage in word or deed, or any repining at the heavy hand of God upon him, but silently he submitted himself under the scourge, like him that said, I became dumb, and opened not my mouth, for it was thy doing, Psalm 39 10.  
And lastly, For his Constancy, as he approved it in the course of his life, so to the death constant he was to the Religion he had been born and bred up in: an obedient Son of the Church of England, as he had ever professed himself to be, and suffered for. Hearty he answered to all questions that were asked him about the profession of his faith; willingly and readily submitted himself to Gods will for leaving the world; gladly forgave all that had offended him, and wherein he had offended any, professed himself willing to ask forgiveness, and to make restitution.  
Being put in mind of the Sacrament, he would not for reverence sake receive it in the evening, but deferred it till the next morning, and then most piously and devoutly, like one that bowed the knees of his heart, when those of his body failed him, with eyes lifted up, and hands bend to Heaven, he received it: and when he heard after both kinds taken; Lord grant it may nourish you to eternal life, cheerfully and audibly, he said Amen.  
After which, he dismissed us from longer praying by him, being desirous to be left for the present to his own private devotions, and requested us to pray by him again in the afternoon, as if he had foreseen the certain time of his departure: and in the afternoon, according to his own appointment, at prayer we continued by him till toward five in the evening: at which time, most meekly and silently, and like a Lamb he departed, and quietly slept in the Lord. And now being so rightly planted into the Death of Christ, having thus sowed in tears, we doubt not he shall be planted into the likeness of his Resurrection, one day in body, as he is already in soul, and reap in abundance of joy; which God of his mercy grant unto us all for Jesus Christ his sake. Amen.  
FINIS.