A SERMON Preach'd at the FUNERAL Of the RIGHT HONORABLE Sir MAVRICE EVSTACE Kt. Late Lord Chancelor OF IRELAND At St. Patrick's Dublin the fifth day of July 1665. Together with a short account of his Life and Death By W. S. B. D. sometimes Chaplain to his Lordship Memorare novissima in Aeternum non peccabis Seirach Dublin Printed by John Crook Printer to the Kings Most Excellent Maiesty and are to be sold by Sam. Dancer in Castle-street 1665. TO THE Most Reverend FATHER in GOD JAMES by Divine Providence Lord Archbishop of Armagh Primate and Metropolitane of all Ireland His Grace May it please Your Grace AS Your Graces Commands for publication of this ensuing Sermon has put it beyond my power to conceal that from your Eye which I thought very unwothy of your Ear though your Grace was pleas'd out of your great respect to my deceased Lord to Honor it with Your presence when it was deliverd so the small opinion I have of its worth and the no advantage which I am sure it will add to my reputation being designed for a Country Auditory where the Funeral was intended to be Selemnis'd forces me to prefix Your Graces Name unto it that I may not onely by its being own'd by Your Grace be secur'd from the many censures which I have cause to fear shall pass upon me but also that the thing it self may be render'd the more considerable and carry the greater authority with it I know my Lord Your Grace cannot be offended at this presumption because it makes for the vindicating of of a person who I am certain was no less Your Grace freind then Your Grace most justly deserv'd for that now your Grace has given the most convincing proofs of your Freindship by Your endeavouring seeing he cannot be his own compurgatour to wipe of that dirt which some 〈◊〉 out of malice and others for the supporting of their tottering interest bave cast upon him to which if what I have here said may give but the least assistance I have next unto your Graces pardon for this my confidence all I desire because I thereby discharge my duty unto my honored Lord and have this oportunity offer'd of publishing to the world that I own my self to be in the deepest sense of duty and gratitude imaginable May it please Your Grace August 22. 1665. Your Graces most obedient and most obliged Humble Servant William Sheridan 2 KINGS 20.1 ISA. 38.1 Set thy house in order for thou shalt dye and not live LIfe and Death are the two Poles on which all the Creatures rowl Life is the first act moveable and continual of the living thing and Death is the cessation of the same act And there is such a mutual successive change of the one into the other that the whole World has no other employment but to conform it self to their respective commands and Man himself though his soul be as it were a little god within him and therefore might be thought not to need any other help for the preservation of his being than what flows from his own essence yet lives not but by the groans of Creatures and they are forc'd to sacrifice their lives to preserve his yet at last he findes that the same day that lengthens his life in the morning shortens it in the evening and in the end he is reduced to the common fate of Mortals And God has decreed that this should be so because he hath designed man for noble things and ordained this life onely for a passage into another in which rewards and punishments are irreversibly adjudged with respect to his actings And being that Eternal happiness is the ultimate end which every man should propound to himself it ought to be his chief care to perform all that is requisite for the attainment thereof and that is to live and die well The latter whereof which does also implicitely comprehend the former cannot better be learnt than from the example of King Hezekiah to whom God sends a Message by the Prophet Isaiah admonishing him of his death in the words of the Text which does naturally divide it self into these two parts an Admonition and a Reason The Reason is first in order of nature Thou shalt dye and not live and the Admonition last Set thy house in order First of the Reason Thou shalt dye Where to omit speaking of the changeable state of our life now sick and now well now deliver'd out of one trouble and now entring into another which is the lot of all but especially of the godly otherwise Hezekiah might have pleaded an exemption I shall first enquire what death is yet not so as to seek an exact definition of it but to limit my Discourse with these particulars First its cause Secondly its effects Thirdly its attendants Which being discovered will assist us to conceive more rightly of it First then God is the cause of death though he did not in the first order of nature appoint it to have a place in our kind for notwithstanding that the body of man was of corruptible matter dust of the earth yet had he continued in his obedience the Tree of life as a supernatural remedy perhaps also as a Sacrament of the immediate communicating of life to mankinde had preserv'd him from death but in his secondary intention in case man should break his allegiance God ordained it as by the words Gen. 2.17 In the day thou eatest thereof thou shalt surely dye does appear for then came death by Gods appointment in right though not in event upon Adam and his whole off spring which is also confirm'd by S. Paul Rom. 5.12 By one man sin entred into the world and death by sin so that man was the wilful bringer in of death on himself by the permission and appointment of God who left him in the hands of his own choice to live by obedience or dye by sin Yet you are to take notice that this death is not in us as in other living creatures a final destruction of the soul nor is it fully understood by the names of sleep Joh. 11.13 1 Cor. 15.26 and of enemy given to it in scripture for they are not of its common and universal nature but are attributed unto it by way of similitude both in respect of our bodies which are in sleep as without sense and of the minde which does after sleep more freely exercise its functions as the minds of good men shall after the resurrection It is call'd an enemy for that it destroys the being of the Creature and is therefore hateful and hated even where no sin was as appears by our Saviours Agony before his death yet this enemy does Gods Saints a good turn for that it brings them to everlasting rest though that it does so is not from its self but from the grace of Christ Heb. 2.14 who by his death has overcome death and the Devil who had the power of
death But that description which the Wiseman gives of it does best express its nature where after he had set down the several incommodities and weaknesses of old age and coming to speak of the end of our life he saith Then shall the dust return to the earth Eccle. 12.7 as it was and the spirit shall return to God that gave it Whence it appears that death is the dissolution of the body and spirit before joyn'd together in one hypostasis they both remaining still the one in the matter of which it was made and the other in reserve with God from whom it came at first Secondly Its effects are these first It ends this life and all the thoughts actions and possibilities thereof The dead know not any thing neither have they any more a reward Eccl. 9.5 6. their love and their hatred and their envy is now perished neither have they any more a portion for ever in any thing that is done under the Sun And this is to be understood of Supernatural and Religious as well as of natural and civil actions and possibilities for this life is the day death brings the night wherein no man can work John 12. The wickedest man in the world is in this life convertible Heb. 10.27 but after death there is no more hope but a fearful looking for of judgement Secondly it begins an unchangeable state both to the g dly and to the wicked for that to the one 't is the end of all joy the beginning of sorrow an everlasting night the gate of hell the locking up of the door of comfort and a sad farewell for ever and ever with the joys of eternity But to the other it is a step to blessedness the close of mortality and as Seneca saith Transitus à labore ad refrigerium a passage from labour to rest from expectation to a reward from a combat to a Crown from death to life from faith to knowledge from a pilgrimage to a Countrey and from the world to a Father A gate of glory to the servant of God S. Bernard Greg. Naz. August Ambr. de bono mort A deposition of this burthen of flesh which presseth down the free soul And a journey to the city of God The Midwife and birth-day of a better life a rest from labour a death of misery and a burial of sin I cannot here though I have a fair temptation offer'd me insist longer in confuting the dream of Purgatory which the Romanists so stifly maintain that they will sooner renounce their share of heaven then quit their portion in that then while I tell you that it was first hatch'd by Plato in his Gorgias or Phaedo and afterwards adopted by the Council of Florence about 1400 years after the death of Christ during which time it suffer'd many Metamorphosies and Transmutations as it met with several Merchants Discredited by the Scriptures wherein some of their own side confess it has no ground thrust out of doors by the Greek Church and so much discountenanc'd by them that the Council of Basil published an Apologie directly disallowing the Roman Doctrine of Purgatory and how little they yet regard Pope Eugenius his pressing them to receive it is so notoriously known that it needs no further declaration and though it was entertained by some Ancients as a stranger yet it was but upon trial of its good behaviour and was never made a free Denizon by the Latines untill they found how profitable this Heathenish Brat was like to prove Neither the ancient forms of Prayer for the dead which were rather Commemorations or Thanksgivings or a convoy to accompany the Saints into Heaven or had reference to their secret Receptacles which too many Fathers favour'd but is diametrically oppos'd to Purgatory or to their publique acquittal at the day of judgement or to the Consummation of their happiness at the Resurrection or to the time of their transmigration out of this life Origin S. Ambr. S. Basil S. Hil. S. Hier. Lactan. which it seems we do not abhor from at our Anniversary Feasts of Christmas Easter and the like as if Christ were that day to be born to suffer or to rise again will warrant their Purgatory no nor the Purgatory fire in sundry Fathers by which they meant no other than the fire of Conflagration which shall consume this world through which they held Bibloh l. 5. annot 171. as Sixtus Senensis affirms from their own words that all men both good and bad should pass Christ Jesus onely excepted All this I say can no way prove their Purgatory especially seeing the Scriptures know no other purgation for sin John 1. Heb. 1. Rev. 14.13 Heb. 9.27 then the blood of Jesus Christ and calls none blessed but those that dye in the Lord for they rest from their labours and after death follows judgement that is the particular judgement of every individual at the hour of his departure and the general of all at the last day Where observe by the way that it is appointed for all men once to die yet the hour is uncertain and kept from us that we might beware of security and not defer our repentance to the last stage of our life when happily the custom of sinning shall have so hardned us that t is ten thousand to one whether we shall find place for repentance I shall not now dispute whether death may be hastned or prorogued because that if this were granted it would argue a mutability in Gods unchangeable decrees and yet if it were not the Scriptures would seem contradictitious to themselves as The blood thirsty man shall not live out half his days Psal 55.23 and this of Adding fifteen years to Hezekiahs life Onely this I shall make bold to offer by way of Solution of this difficulty and reconciliation of this seeming dissonancy of Scripture That without all doubt according to the course of nature many might live long who by intemperance and ungodliness cut off their days and many who are sometimes in mercy taken away before their time from future evils Yet this is not against Providence because that as it appoints the end so likewise in that appointment it foresees and includes the means leading thereunto otherwise the same Objections would be in force against prayers and the obedience of children to their Parents on which condition long life is promised Exod. 20. Now it onely remains to enquire Whether death be good or evil Which cannot be easily resolved without some distinction of some persons or some respects for Gods appointment is good the punishment of sin is like sin it self evil an enemy is neither loved nor lovely Sleep is no evil thing the entrance of life is desireable the determination of the life of grace is dreadful we must therefore before we can resolve the question know of whom and of whose death the demand is made for the death of the Righteous is to be
wished for witness Balaam and the death of the wicked is wretched And though Solomon seems to say absolutely of all That the day of death Eccle. 4.2 is better that of life yet he must be understood to speak there as presupposing sin and the vanities and miseries that are annexed and consequent thereunto and so indeed a speedy death is much better than a sinful life and that because it is unfit to act that long which is very ill done and since life is often so desperately used it is expedient not being good that it be short that the shortness of the time may render the evil of it less hurtful But yet this does not absolutely prove that death is good or better than life in all respects for that an evil life may have and without the greater grace must have a worse death Death then in it self considering the state of man fallen unless we adde the quality of the death of the righteous is evil but considering man in a state of grace and as he is restor'd to the favour of God by Christ is good for that it is an entrance into everlasting joy And thus have I done with the first part of the Text or the Reason Thou shalt dye and not live The second part which is the Admonition follows Set thy house in order But before I speak of this give me leave to mind you of Isaiahs severe manner of delivering this Message Thou shalt dye Had he stopt there Hezekiah might have comforted himself with finding out some allay as Thou shalt dye at last or thou shalt dye and yet be miraculously restor'd again to life as the man was by touching the bones of Elisha 2 Kings 13.21 but he cuts off all such hopes by peremptorily adding Thou shalt not live Which clearly shews that the Prophet told him this by special appointment otherwise his prudence might be justly questioned for that so abrupt a declaration might so far deject him that though his sickness were not in it self mortal yet it would take away all possibility of his recovery And it likewise shews that even good men themselves such as Hezekiah was can hardly be beaten from hopes of life What we much desire we are loath to despair of and you shall meet with very few though never so desperately sick but they still reserve hopes of life Men are loath to take the sentence of death 2 Cor. 1.9 as S. Paul speaks and there 's scarcely any so old but he hopes to live one year longer Nay Grace it self doth not without some difficulty expel nature for S. Paul though he desires to be dissolv'd and to be with Christ Phil. 1.23 yet sindes himself in a straight between two But however by occasion of this special manner not used to us in any particular sickness as it was to Hezekiah it will not be amiss for us both for the crossing of our fond hopes and the convincing us of the uncertainty of our lives to fancy that this Message Thou shalt dye and not live is now sent to every one of us in particular nay more to consider that though we should equal the life of Methusalem or the Ancients before the Flood yet we shall die at last and that if Xerxes when he was mustering his Army of more than two millions Herodot Polymneia wept upon this reflection of his thoughts that not one of them should be alive a hundred years after how much more cause have we to weep and to be concern'd for that every one of us who are now in this Church shall not onely die within a hundred years but a far shorter time nay for ought we know before we get out of this place and therefore this being seriously consider'd ought to make us more attentive to what we shall hear in order to our preparations for death If we had an Enemy that vowed to set upon us where ever he should meet us we would do our best to prepare our selves accordingly with weapons and skill to encounter him Mortem optare malum timere pejus Senec. Trag. And being death is such an enemy nay not onely a sworn but a mortal enemy too it argues the greatest madness imaginable to be unprovided for its approach and the basest cowardize to run away from it And truly he that seriously considers how many intercepting casualties may hinder their preparing for death who defer that work any longer than while it is call'd to day not to mention that the very presumption does much discredit the purpose as the uncertainty of health the suddeness of death and the unfitness of the mind to learn to do well in the bodies weakness and how horror and amazement frenzy and distraction may take away all capacities for and possibilities of repentance I say he that soberly and sadly considers this will easily grant that then is the fittest time to make provisions for death when we are in health and prosperity and while that is not said Thou shalt dye and not live which shall or at least may be said to every one of us in particular at this instant And therefore that we may be so prepar'd for death as not to be dismaid when this King of terror shall assault us let us give heed to the Prophets advice or admonition which is the second thing to be spoken to in the Text Set thy house in order The Text is word for word in the Original Give charge or Commandment to thy house which I account not to be onely the making of a Will though that is a duty not to be omitted but also the giving the last charge to his friends and servants and the ordering and settling the affairs of his Kingdom which Hezekiah was the more concern'd to do because he had no heir Manasses being born three years after his recovery to whom the Crown might legally descend and therefore it was by so much the more necessary for preventing of divisions and quarrels in his Family and Kingdom after his death to settle it upon the right Successour But it may seem something strange that Isaiah should give counsel about that in the first place whereas it may be thought to be the duty of a man of God rather to advise him to settle his mind and conscience But the wonder will be removed if you consider these particulars First That besides that duty which obliges a man to settle his estate that others who have a just right thereunto either by promise or otherwise may not be prejudic'd by his omission the very settling of temporal affairs in time of sickness is no small part of preparing the mind and soul for God for that thereby all worldly thoughtfulness being laid aside he may the more vigorously betake himself to the making up of his accounts with God and with less distraction bend his thoughts on his inward condition And therefore they that blame Ministers in visiting of the sick for advising them to
make their wills and to set their houses in order and such mine own experience findes to be amongst us do but either discover weakness of judgement or that which is yet worse a selfish design that the estate of the sick person for want of such timely disposals being divided into fractions by the claims of several pretenders they themselves might hope to fish in troubled waters and with the Dog in the Apologue run away with the bone while others are contending for it But to return to our purpose In the second place you are to take notice that it is not improbable but that the Prophet knew that Hezekiah was not unprovided for his soul Or Thirdly Perhaps the Scripture gives us here onely the sum or chief scope of his advice But whether this will satisfie or not yet this is most certrin that as our Saviour first bids Seek the Kingdom of God Matth. 6.33 so it ought to be our chiefest care for the attainment of that to order our souls and consciences aright because that imports more than all the world besides and every one is interested therein though every one has not outward estates and houses to settle and that the rather too because the Will cannot be made until the conscience be rightly inform'd for that some things may appear to be unjustly gotten which cannot be bequeathed but must be restor'd Wherefore if there be not some tolerable preparation of the Conscience before that must above all things be our first main care and business And all that is requisite to be done herein may be reduc'd to one of these two intentions First To bring a man to dye in the favour of God or Secondly To give a man comfort and assurance thereupon in the very conflict it self and that a man may dye in favour of God he must first get it and then secondly keep it First then Gods favour is to be gotten for all mankind is fallen from it and so are liable both to temporal and eternal death and until the offence committed against God be removed death is arm'd with sin as with a sting which being taken away it has no more power to hurt Hear then that which is first taught is how a sinner may be justified and reconcil'd to God which for order sake I reduce to two heads First Repentance from dead works And secondly Faith towards God Heb. 6.1 both which are joyn'd together by the Apostle I understand here by Repentance that which has to do with sin both before and in conversion And it includes these four things First Knowledge of sin not onely in general that we are sinners but also in particular how and wherein Which knowledge is by the Law because that is the rule of our life Rom. 3.20 by which we are to square our particular actions and the glass which being look'd into clearly shews us our selves And it is very advantagious in order to repentance to examine our selves by this Rule and to look into this glass that if not all for who can do so seeing no man knoweth how oft he offendeth yet at least we may discern as many of our sins as we can Secondly as it includes the knowledge of our sins so likewise it includes our abhorrence and hatred of them which must be accompanied with grief and shame and confusion of face for that we have offended so bountiful a Father and sin'd against all the obligations of duty and gratitude imaginable Not that this kind of sorrow is in it self simply necessary or pleasing unto God for he onely requires our amendment and delights not to afflict willingly Lam. 3.34 nor to grieve the children of men but because there is such a strict coherence between this grief and amendment of life that the one as the needle makes way for the thred serves to usher in the other though if we consider the constitutions of our nature we have otherwise also just cause to be griev'd for our sins for that we are made thereby not onely deform'd in our selves but also odious in Gods sight and deserving of his just wrath and subjected to the extreamest severities of the Divine Vengeance And this kind of sorrow is call'd Contrition and Compunction both which seem to be one and the same thing in different forms of expression But if there be any difference between them Contrition implies more than Compunction for that by the one is usually meant the honour of punishment and the sting of Conscience which ensues upon the committal of sin and by the other is understood sorrow for the offence without respect to the punishment Thirdly This Repentance includes likewise confession of our sins Psal 32.51 Dan. 9. that so we may not onely see what we have done but what we have merited thereby giving glory to God before he cause darkness and before our feet stumble on the dark mountains I shall not here start that Question so much controverted betwixt us and the Papists Whether we be bound to confess our sins to men The Romanists themselves acknowledge that we are not bound to confess them before Baptism and the truth is we are not bound to confess them after as to the obtaining of forgiveness from and reconciliarion with God especially after such a Sacramental plenary particular inforc'd manner under pain of damnation and by virtue of Christs institution which they have in these last ages obtruded on the world though indeed as to the obtaining forgiveness from men whom we have injured and for the making of publique satisfaction to the Church for a notorious scandal given and sometimes for obtaining counsel and direction in the anxieties and scruples of an erroneous Conscience and how to lead our lives in a penitential way of pleasing God it is very expedient to confess them unto men but most especially in the distresses of mind for sins committed when the conscience gives a man caeca verbera blind blows like the vulture that continually gnaw'd upon the liver of Titius Vir. Aeneid that so the Ministers unto whom God has committed the Word of Reconciliation might assure the Conscience of pardon and procure peace by pronouncing a Sacerdotal Absolution a power which God neither gave to Angels nor Archangels Chrys de Sacerdotio But herein lies the wonder saith a Father that men inhabiting the earth should dispense those things which are in heaven forgiveness of sins Fourthly This Repentance must not stay here but must carry us further to beseech the Lord for his mercy and promise sake to forgive us our sins But because this presupposeth Faith which is the next point I shall reserve it until I speak of that and indeed faith and repentance are so link'd together that I onely separate them for Doctrines sake For never can true and compleat Repentance be without Faith nor true Faith be without Repentance I confess that some degree of Repentance may be onely in a sight of sin and
misery and all the inconveniencies of poverty be a sufficient plea against it for that Gods friendship which is entail'd upon the childrens children of them that fear him is a far better provision than the Mammon of unrighteousness For he is the Father of the fatherless and the defendor of the Widdow and the committing of them to his care is a kind of obligation upon him to provide for them and therefore since his blessings make rich and that many from small or no beginnings have been rais'd by him to great fortunes and preferment in the world that should fortifie them against such solicitudes and induce them to busie their thoughts in studying how to make them vertuous and religious and to leave it to God to make them rich or at least to provide food and raiment for them And to this end it is very necessary that they give them a charge touching the fear of God as Moses Joshua and David and others of the Saints of God have done The last words you know of our dying friends make the deepest impressions and are usually best remembred and this being the weightiest point on which the happiness of our whole life depends ought not to be forgotten And thus having conducted the dying man as well as I could through all the streights and duties necessary to be perform'd by him in order to his dying in the favour of God and to give him comfort and assurance thereupon in the very conflict it self I shall now before I come to any particular application or to the performance of the saddest part of my task prescribe a few such tame and gentle Cordials as may onely help to keep up his spirits and in some measure allay the pains of death in its more immediate and nearer approaches and that is to mind him of the instances of Gods presence and faithfulness in trouble that he will not suffer any to be tempted above his strength And being there are many who suffer more from the fears of losing their reason for want of rest and their patience through the extremity of pain and so offend God they must know that the favour of God cannot be forfeited by the distempers of the brain or such accidents as are occasion'd by the disease and if while the body is free from such distempers they do for prevention hereof settle and confirm the Conscience in the love of God they may be sure that those passions of idleness raving swearing or blasphemy it self shall not be laid to their charge because that they are not of their own election For as a Father pitieth his son Psal 103. so doth the Lord those that fear him As touching the pain of death I am verily perswaded it is not neer so great as men apprehend nor comparable to a fit of the Cholick Gout Stone or Toothach it self and that for this reason because that in such diseases as are long and sensitive strength so much forsakes the body before death fecks it that a man cannot feel himself dye Whereas in sharper sicknesses it is otherwise for that nature not being wasted is able to make resistance and so renders its pain more pungent But yet the shortness of them makes them more supportable for that a man is cut off as it were at a blow and surpriz'd by death before he has time to consider of it However though this be so yet to encourage and fortifie the dying person against death it will not be amiss to have recourse to the assistance of God in it as that of the Psalmist Though I walk through the valley of death Psal 23. yet will I fear no evil to Christs Victory over death who by his death hath taken away its sting to the assurance of glory which shall succeed to the presence of Christ and of his Saints and Angels and lastly to oppose the very rest from labour which death shall shortly bring to the sharpness of the present pain And in the agony it self when the party is at the last gasp and the soul hovering in a trembling quandary between its desires of being freed from a Prison and its unwillingness to part with its old lodging Then the great business must be to recollect the miscarriages of his life past that so he may rally his forces to consummate his graces and to perfect his repentance and calling to minde that Christ sits at the right hand of God to be his Advocate he may confidently commend his spirit unto him as into the hands of a merciful Creator And when through the loss of his speech or senses he is rendred uncapable of such pious performances then they that are about him are to supply his inability with earnest prayer unto God for the pardon of his sins for the grace of Christ for the rebuking of Satan and for the guard guard and transport of the holy Angels and lastly when the soul is parted as we pray Thy will be done so we must rest satisfied therewith when it is done comforting our selves with S. Pauls Doctrine concerning the Resurrection and the coming of Christ And his bringing them that dye in him with him again in glory As touching the Funeral though it may seem neither agreeable with my title or purpose to speak any thing of it at this time yet I must needs say that as we are not on the one hand to bring in hired mourners like so many Tisiphones out of S. Ratricks Purgatory to fill the Church with howlings which has been deservedly condemn'd by the primitive Bishops as disagreeing with the Doctrine of the Resurrection and the life to come So on the other hand we must take heed that we run not into a contrary extreme with some Fanatical Innovators and insteed of a Christian burial bring in a dumb shew having not so much as the least expression of a Christian faith or hope Though it be true that it was no prejudice to the blessed Martyrs that their bodies were consum'd to ashes or devoured by ravenous beasts or drown'd in the sea for the sea shall give up her dead And in this case that of the Poet holds true Coelo tegitur qui non habet urnam Yet in an ordinary way there is a respect due to the bodies of the Saints deceased as to the Temples of the Holy Ghost the organs that he us'd to all good wash'd in the laver of Regeneration whose members were the weapons of Righteousness which did partake of the body and blood of Christ by which they glorified God in their bodies and which being rais'd again in due time shall be made conformable to the glorious body of Christ Hence are those offices we owe them to wait upon their Herse Luke 7.12 as David upon Abner and the Citizens upon the Widows Son to inter them decently in the earth our common Mother And some respect is likewise to be had to a consecrated place for Joseph desir'd that his bones should be buried in the
with an Extasie of admiration and behold and learn the quintessence of all Loyalty from this Worthy Patriot nay such a Loyalty as is rarely found drain'd from all its baser mixtures of particular interest or selfish design for whereas a man should have thought that a person so deeply suffering and highly meriting should have been impatient and greedy of reward he on the contrary acquiesces in the general good of the happy revolution and accounts himself more than rewarded for that he lives to see his lawful Prince restor'd to his undoubted Rights And when His Majestie desires him to be Lord Chancellour and one of the Lords Justices of this unfortunate Kingdom with an Augmentation of sallery he not onely refus'd it modestly and in complement as some men are wont to do those things which they most defire that they might be prest with the greater earnestness on them but uses his utmost power to avoid it And at last being convinc'd that His Majesties service should be highly advanc'd by his acceptance he embraces it with this thankful acknowledgement and unfeigned protestation which I hear give you in his own words Most Gracious Soveraign Your Majestie has this day committed to my charge the greatest trust in Your Majesties three Kingdoms by delivering unto me the custody of Your Majesties Great-Seal which is the grand security of the lives and estates of Your Majesties good people there and which is more if more can be Your Majestie has thereby constituted me to be your own Representive to personate Your Self in Your Majesties most high and honorable Court of Chancery in Ireland to distribute Your own Conscience by moderating the rigour of Your justice according to the rules of equity and good conscience among Your good people there And good God! Who is sufficient for these things as the great Doctor of the Gentiles said in another case Most glorious Sir I must needs confess my unworthiness of so great an honour as well as my inability to make any suitable acknowledgement But this I promise that no man shall discharge that great trust with more faithfulness then I shall I will by Gods help preserve clean hands no bribes shall stick to my fingers no poor man shall be wearied out of his right by long attendance and my chief endeavours shall be to preserve a clear conscience towards God and man In a word to use that Royal expression in Magnâ Chartâ confirm'd by Your Majestie in this present Parliament as it was in thirty Parliaments before Nulli Negabimus nulli vendemus nulli deferemus jus And this I do promise to Your Majestie in the presence of God and of Your Majesties most Honourable Privy Council And truly he was so punctual in performing hereof that I dare challenge any except those sordid and wayward spirits who will never learn to speak well of the dead to lay the least breach of this to his charge or to find the least injustice or partiality in any of his proceedings unless they will be so disingenuous as to accuse him of some slowness in dispatch of business towards the latter end of his days which were rather the effects of his age and indisposition and the fear of doing injustice occasioned thereby than the products of his choice I should too much injure his memory if I should pass by in silence his great zeal and cordial affection for the Church of England whose both Doctrine and Discipline he so impartially weighed that his being a zealous Professor of the true ancient Catholick and Apostolick faith in no Church in the whole world so purely taught as in that was not so much due to his Education as it was to his election And how constant he was in the Publick Worship of God after this manner which our Adversaries on the one hand call Heresie and on the other Popery most of you are no less eye-witnesses of than I am of his Family and private Devotions Hitherto you have heard but very little and that too very disadvantagiously related of the morning and noon of his days but that is yet behind which most concerns you to know as well for your imitation as his praise For since it is the evening that crowns the day and that all the miscarriages and defects of a vitious life are expung'd by a pious and penitent death it concerns you to have a more particular account of his behaviour therein And therefore no sooner did God by a fit of the Palsie send him this Message as to Hezekiah Thou shalt dye and not live but immediately calling for his Chaplain he resigns himself up to God with the prayers of the Church and by his pious reflexions and heavenly ejaculations proceeding from a soul repleat with fervour and devotion he sufficiently prov'd that he was better able to instruct and prepare his Chaplain for death than his Chaplain was to prepare him And then finding his distemper to encrease and little hopes of having fifteen years added to his days after this tolerable preparation of his conscience he betakes himself to the setting of his house in order that his thoughts being wholly wean'd from the world he might with the more advantage spend the remainder of his time in stating of his accompts with God And here I can never sufficiently admire and adore the unspeakable goodness of God towards him that although he died of such a disease in which men are cut off as it were at a blow yet he had so perfect use of his reason memory and speech though he was sometimes defective in the last that there is not one word in his whole will which is not of his own dictating or at least of his approbation for he very well knew how advantagious it was to his Family to make his Testament so clear and perspicuous as that it may draw no Law Suits after it And in the reviewing of his estate he bequeaths not the least part of it to the Church but leaves all his Impropriations amounting at least to six or seven hundred pounds a year as a pious Legacy unto it and twenty pound a year towards maintaining of an Hebrew Lecturer in the Colledge by which he has for ever consign'd this great truth to all worthy Personages That as they love God at the same rate they are to make provision for his Priests And now after he made such disposals of his estate as are just and honourable pious and charitable and that can never be question'd unless by a strange sort of people whonever think any thing well done that tends not to the gratifying of their own covetous pretensions He gives his Phisitians a dismiss and summons all his forces to assist him in perfecting of his repentance and in trimming and snuffing of his Lamp that it might burn the brighter and cast the greater lustre he leaves no sluttish corner unswept in his Soul nor parlies with any one beloved sin but thrusts them all out of doors to make