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, [Page 2]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, [Page 3]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 [Page 4]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 'tis 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 [Page 5]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, [Page 6]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 tis 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 [Page 7]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 [Page 9]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 [Page 10]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 [Page 11]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 [Page 13]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 [Page 14]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 sorrow for it; and some kinde of Confessions, like that of Cain and Judas: But such a Repentance is [Page 15]not with hatred of the sin; but horror of the punish­ment. And thus I come from speaking of Repen­tance, which is the first particular requisite for obtain­ing the favour of God, to speak of Faith, which is the second; wherein we must consider, first, What it is: and secondly, how it may be obtain'd.

First, As touching what it is. You are to take no­tice, that the Scriptures sometimes call by the name of Faith, that credit which we give to Gods Word; sometimes power to work, or to have a miracle wrought; sometimes trust in God, as in a storm, Christ rebuking the fear of the Disciples, askes, Where is your Faith; sometimes perswasion that we shall receive something from God, as when he bids us ask in faith, without wavering; and sometimes as if it would exclude nothing, that the word signifies: But that Faith which reconciles to, and justifies before God, and which is here prin­cipally meant, as it must be a Faith working by Charity, so it has for its next and immediate object, Christ the Redeemer; and for its final and ultimate, the whole Trinity: Yet it is confest, that this Faith presupposes credit to be given to Gods Word, especially to the Doctrine of the Gospel, that it is Divine and true, and it produces a perswasion of receiving the accomplish­ment of Gods promises upon performance of the con­ditions; but the former, not onely evi men; but the Devils themselves may have; for they believe and trem­ble: And the latter, many times they that are reconcil'd to God have not, especially in their first Conversions, or Relapses into grievous sins before their restauration; which happens, because it is a consequent of the for­mer, and a fruit then onely present, when God vouch­safes to grant it: For as we see the Rose tree bears flowers, but not in Winter, or it may be the first year [Page 16]it was planted, yet is apt to do so in convenient time; so this justifying Faith is apt to produce perswasion, though it does not always do so.

Secondly, As to the obtaining of Faith: It is most certain, that we have not power of our selves to de­serve or acquire it; yet God has appointed some means in order to the attainment of it, which he usually assists by his Spirit; and in the conscientious practise whereof, he gives it in certain degrees: as,

First, By hearing the Word preach'd, he opens the understanding, and so illuminates it, that it may see what is deliver'd.

Secondly, he convinces the judgement, that attends and considers well what is said, and from the Majestie, Holiness, Power and Consonancy of the Doctrine, con­cludes it is from God.

Thirdly, When a man is thus convinc'd, he is not far from the Kingdom of heaven; for that he onely then lacks time to deliberate, Whether it be not most fit for him (all things being considered) to submit un­to, and obey this Doctrine: Whereupon being mov'd by Gods Spirit, he desires Christ, which is the first de­gree of faith in him; and prays the Lord for his sake to have mercy on him: Which Faith thus gotten, re­ceives new additions of growth and strength, by the practise of pious exercises; as, the familiar hearing of Gods Word, Prayer, Meditation, and the frequent and holy use of the blessed Sacrament of the Lords Supper; and this Faith being added to the remorse for our sins, will be imputed to us for righteousness, God thereby giving us Christ, and the life which he hath in him given to the world. John 5.13.

And when the sinner is thus reconcil'd to God, the great care must be, to secure his favour: For the do­ing of which, he must,

First, Abstain from his former sins; for God pardons sinners, as Princes do Rebels, on condition they rebel no more: Go thy way (saith Christ) and sin no more: John 8.11. For as when the wicked turns from all his sin which he hath committed, and does that which is lawful, and right, God will not remember his former wickedness: So when the righteous turneth away from his righteousness, Ezek. 18.24 and committeth iniquity, and doth according to all the abominations that the wicked man doth, all his righteous­ness that he hath done, shall not be mention'd; but in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he dye. Therefore we must not think it enough to have repented of our former sins, unless we so repent as to forsake them; and so for­sake them, as never to return to them again: But we must mortifie the flesh by the Spirit, and not consent un­to the lusts thereof; that so we may evidence the reality of our repentance: Which while we do, though our infirmities will not suffer us to give a perfect and impar­tial obedience to the whole Law, yet this shall not be imputed unto us; for that we have a Law of liberty, whereby our actions are favourably interpreted, ac­cording to the sincerity of our endeavours, and the uprightness of our intentions, and not according to the rigour of Justice, and the measures of our weak performances: And while we walk in this light, so as our hearts condemn us not, we have communion with God, and the blood of his Son cleanseth us from all sin.

Secondly. We must walk circumspectly, considering our actions, weighing our words, and watching over our thoughts, ere we give consent unto them; setting our selves in Gods sight continually, desiring him to di­rect us, and to lay out the way before us, doing all the good we can, not conforming our selves to the world; [Page 18]but transforming our selves by the renewing of our minds, that we may prove, Rom. 12.2. what is that good, that acceptable, and that perfect will of God. And though we may through the frailty of our nature, and the prevalency of a temptation, fall again after reconciliation into Gods disfavour, we must not altogether be disheartned there­by; but renew our faith and repentance, being assur'd, that if while we were enemies, we were reconcil'd to God by the death of his Son, Rom. 5. we shall much more be saved by his life.

And this done, the great care must be, that we die well: In order whereunto it is observable, that oftentimes it so falls out, that the state of the person is not always discern'd by himself; and that though he is in favour with God, yet he is not assur'd thereof: Therefore it would be worth your inquiries to know, how the Conscience may be ascertain'd of Gods favour, presupposing that we now speak of such as are in Christ, and have a right thereunto.

1. Then this is general, That whatsoever the cause of the doubt is, it is requisite to evidence the truth of Repentance, and Faith, and to lead the party so affect­ed, to the renewed exercise of them, and to an earnest invocation of God; whereto may be added the special use of the Ministry of Reconciliation, and the power of the keys, after the party is examin'd of the sinceri­ty of his Repentance, and Faith, and purpose of new obedience. Besides, special remedies are to be apply'd to special cases; as if it should happen, that the Con­science is perplex'd through its apprehensions of the greatness, and number of its sins; then this Consola­tion is to be applied, that nothing is unpardonable, but final impenitence; and that the hainousness and num­ber of sins, is no bar to the favour of God, provided [Page 19]they be forsaken; as appears by the example of the Prodigal, and Christs own words, who came not to call the righteous, but sinners; and that they are those very men whom Christ came to call, and that there is a spe­cial favour to such, and joy in Heaven for their conver­sion. And lastly, that oftentimes such prove the wor­thiest instruments of Gods glory; as Paul, who from a Persecutor of the Faith, became a Propagator of, and a Martyr for the Faith.

2. If the cause of doubt proceed from sore and con­tinual afflictions, which are oftentimes magnifi'd by fancy, or are but the products of passion; or melan­choly; it is to be intimated, that afflictions are not signs of Gods disfavour, but rather tokens of his love, Heb. 12.12. if they be born with patience, and that they give good advantage against death; for that they serve to make weary of life.

3. If the dying person (because he findes himself assaulted with many blasphemous temptations) doubts of his salvation, and concludes that God has given him over, and is not at hand to help him; he is to know, that temptations not consented to, are not sins, but crosses; and that he is made no more guilty there­by, than a good Subject is for being tempted by a Traytor to kill his Prince; or a chaste wife by an Adul­terer, to defile her husbands bed; and that he is there­fore to complain to God, and to beseech him to rebuke the Devil; and that he would give him grace and strength to resist the temptation, and to endeavour to avoid all occasions as much as he can.

4. Sometimes Gods children are so discourag'd by their relapses into some gross sins after reconciliation, and through the sense of their corruptions, and wants, that they not onely doubt, but pronounce of themselves, [Page 20]that God has cast them away, and they charge them­selves with the sin against the Holy Ghost: In this case they are to remember, that while they carry flesh and blood about them, they must not think to be ex­empted from its appendant inconveniences; and that Justification does not carry with it perfection, and free­dom from all sin; that many of Gods children, as Noah, David, and Peter, have committed grievous sins, and yet have been forgiven; and that Christs Prayer, teaches the Apostles to pray for pardon; and therefore if they have fallen, they must confess their sins, and Christ who is their Advocate is just and faithful, and ready to forgive them, and cleanse them from all iniquity; and that being he will not censure them according to the Law of Bondage, but of Liberty, their defects shall not be examin'd in rigour, but pitied in mercy.

Lastly, Sometimes Gods children finde themselves forsaken to such a degree, that they are not onely de­priv'd of the least gleam of comfort, but their very devotion seems for a time to be extinguist, which so ter­rifies them, that they anticipate the very torments of Hell: In which case they are to take notice, that their trouble affords them matter of comfort; because that their being perplext by his absence, is from the support of his Spirit, maintaining love in their hearts; which yet further appears, for that they would give the whole world to be restor'd again to the comforts of his salvation; and that though heaviness endures for a night, yet joy cometh in the morning; for he will at length return, and quicken them, and therefore they must earnestly entreat him so to do, and learn to live by faith, not feeling; and with Abraham, Rom. 4.18. against hope, to believe in hope; remembring that Christ our Lord, was in this very con­dition, when he cry'd out, My God, my God; learning [Page 21]from his example in the greatest desertions, still to de­pend upon him; and this being done, the most difficult part of fitting us for death is at an end; for that then the soul has great boldness with God, and can confi­dently cry out with old Hilarion, Egredere anima, egre­dere quid pertimescis! and with S. Chrysostome, Give me to be assured of the joys of heaven, and then if thou wilt, kill me presently; and I shall give thee thanks for thy pains; for that thereby thou sendest me out of hand, into the possession of those good things. Here it may be sea­sonable for a man to make his will, and to dispose of his Estate; which I account not onely necessary, for that this may be a means (as I intimated before) of entailing peace on his Family, and of the better quali­fying of him, for the making his particular peace with God; but also, because that the reviewing of his estate, (which is necessary in order to the settling of it) will happily give him occasion to remember somewhat that he may have unjustly acquir'd, whether of things de­dicated to God, or usurpt from men, and so be induc'd to make restitution of it, as he is bound by the Law: Lev. 5.15. Where the Law, that a fift part should be added to it, binds not (as I conceive) to that just proportion at this day, but onely enforces a compleat restitution; and indeed, since Gods blessing and favour is the best inheritance that can be left to children, and that none can hope for his blessing, either upon the robbery of him or man (not to mention the sting of Conscience that en­sues thereupon) such ill gotten goods are but a foolish and bad provision for posterity:Mich. 6.10. Are there yet the trea­sures of wickedness in the house of the wicked, and the scant measure that is abominable? Certainly, when God comes to visit for these things, he will consume both these ill gotten goods, and their nest together; How [Page 22]much better were it for us to separate them from what we have justly acquir'd, by restoring them to the right owners, than thus to run the certain hazard of Gods displeasure? Here I cannot without injustice, omit praising our Ancestors; for that they used in their last Wills, to make restitution of their Tythes negligent­ly paid, or forgotten: This sin I am sure is not yet left by some; but the amends making, nay the Tythes them­selves are left out of their Testaments: It would be for their credit, to follow the example of that Honour­able Person, whose Funerals we now solemnize in this particular; and though they were not conscious to themselves of the least defailance herein, yet they would do well to make mention of them in their Wills, for a pre­sident to others. Neither can this consideration, that a man by making such restitutions, will happily expose his wife and children to 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 [Page 23]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 [Page 24]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 [Page 25]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,

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. [Page 26]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 Land of promise, where the Temple was to be erected; and if their state re­quire it,Matth. 23. to adorn their Sepulchres, to commend them in a Funeral Sermon,2 Sam. 19.1. or Oration, for the exciting others to their imitation; and howsoever the recital of such godly Lessons, Prayers and Exhortations, as may serve to moderate our grief for their loss, confirm our hopes of the Resurrection, admonish us of our own mortality, and to prepare us for our end, may be blam'd, yet with­out reason; for that by this, we not onely provide for their honour, but also satisfie our own mindes. This has been the practise of the Church of Christ in all ages, witness Dionysius the Areopagite (or whoever else it was, certainly a most ancient Author) in his Ecclesi­astical Hierarchy;Cap. 7. where he sets down their several Rites, their bringing the dead to the Church, their cof­fening of him, their salutations, their Hymns, their Prayers, and their Commemorations. He that will op­pose his own fancy against reason, the authority and practise of the Church in all ages, I leave him to put on a coat which Solomon long since shap'd for him and his fellows, He that is wise in his own eyes, there is more hopes of a fool than of such a man.

I have now finish'd my Text, and spent a great deal of time in telling you in a dull, flat, and unpolish'd manner, how you should prepare your selves for death: And indeed the onely Apology for my self, and satis­faction which I shall make to you for my offence herein, is to tell you, That death cannot be charm'd with a [Page 27]smooth tongue, nor kept off with a quaint expression; and that it is the special duty of every one of you to believe, that what was here particularly said to Heze­kiah, Thou shalt dye, and not live, reaches also to you: And therefore my most earnest sute to you is, that you would for once be but true to your selves, and know, that in despight of all this Worlds Grandeur, and your own projects, you must die: Do but consult your own bodies and senses, and you will finde a decay in them; nay, if you will not be convinc'd by this, reflect upon those cold Carkcasses, which now lie mouldring away in their hollow vaults under your feet; and since the eye of sense most affects the heart, establish your selves in this truth, by this said Representative; and behold here the Coffin of a person made up of all the Contri­butions of Nature, a Man, in whom concurr'd all that Pythagoras could think to beg of his god, to wit, Riches, and a firm constitution of body; and thence infer, that there is no exemption from the grave: For certainly if Greatness, if Learning, if Riches, if Parts, if Wisdom, if Prudence, if Friends, if care of Servants, if At­tendance of a Wife, if Skill of Physicians,The thanks­giving day for the vi­ctory over the Dutch was the day preceding the funeral. Hora. Palli­da mors ae­quo pulsat pede paupe­rum taber­nas regum (que) turres. nay if the affections of most, and the prayers of many, could have secur'd him from death, our yesterdays joy would not be so soon interrupted with this days sorrow: But alas, no Grandeur can do it, for Death either findes all men equal, or makes them so. And therefore be per­swaded to set your houses in order, your inward, as well as your outward; your Consciences, as well as your Estates; and consider, that you who are yet breathing, are but hourly treading upon your own graves, lingring out a few uncertain minutes, and must necessarily fol­low; and that God has given you this little reprieve, that you might prepare your selves for death; and see­ing [Page 28]you are repriev'd onely during pleasure, and know not how soon you may be call'd upon to execution, do not put off this so necessary work one moment; but even now, betake your selves to the making of your Wills, to the perfecting of your accompts, and take no rest, until ye get your pardon seal'd; for remember, that God himself,S. Ambro [...]. though he has promis'd pardon to the penitent, has not promis'd to stay one day for his repentance: For it is to day, this very day, if you will hear his voyce, that you must not harden your hearts, or else he has sworn in his wrath, that ye shall never enter into his rest. And if there be any of those here pre­sent, who because they have beauty, and youth spark­ling in their veins, so far despise death, that they will seek it in the midst of dangers, as if they scorn'd it should come unsent for, and leave it to be fear'd onely by the aged and the sickly; let me assure them, that they will finde a vast disproportion between dying in a fit of a Rodomontado, and dying in cold blood, and that death is not the same thing in the hands of a man, as it is in the hand of God; and that a Lord have mercy on me an hour or two before we dye, is not probably a sufficient preparation for it: No, no, it is the Work of works to dye well, that is, actively and chearfully to resign life; and they that have spent their whole time therein, have found it little enough.

But though your necessities, and the importance of this subject tempts me to insist more particularly on it, yet the interest which the Honorable Person (whose Obsequies we now solemnize) has in this our meeting, forbids that, and commands me to beg you attention to as sad a story, which must needs beget a treble passion of sorrow, joy, and emulation in all that hear it: Sor­row, for our loss in him; joy, for his gain in our loss; and [Page 29]emulation, in all of his virtues. But before I come to this, I must needs tell you, that my thoughts have for some time wav'd me to and fro, and that I am yet in some suspence, whether I should speak or not; for that I account it no easie matter, to be Moderator of the Ar­guments that are for Speech or Silence; for that on the one side, whilst the Minister is pouring oyl on the face of the dead, to make it shine, he does but too often cast dirt in his own, and withal, may be very prejudi­cial to the living; for that many (whose lives speak nothing for them) will be apt to draw the example into consequence, and so hope to hire a Hackney Fune­ral Sermon, to carry them to Heaven when they dye. And on the other hand, though common graves have no Inscription, yet marble tombs are not without some Epitaph: And Heroical examples should not go without a trum­pet; but being my place forbids me silence, all that I shall premise, either for your information, or for se­curing my self against the various censures and opini­ons which are like to pass upon me in this great Audi­tory, is to minde you, That we are not come hither, with intentions to imitate the Egyptian Priests; who upon recounting the good and bad deeds of their de­ceased at their Funerals, were wont to deny them bu­rial, if they found their vices to exceed their virtues; no! Christianity teaches us more charity, and therefore we are not now oblig'd to disclose the frailties or im­perfections of the dead, whatever they were; no! we are rather to deal with'um, as the Painter did with Anti­gonus, who had but one eye, he drew his Picture imagine luscâ, half fac'd, and so cover'd the deformity from the beholders sight; and to bury them in everlasting oblivi­on, as the Israelites did their exerements without the camp; and that the rather, because (I may speak it with some [Page 30]confidence) God has so buried them, that they shall never rise up in judgement against him; but whatever was in him Just and Honourable, Vertuous and Noble, Christian and Religious, Pious and Charitable, we are bound to remember, because we are bound to imitate.

I shall not take upon me to play the Herald, to rip up his pedigree, or blazen his Coat of Arms, but onely so far, as may encrease your esteem of him: for when Nobility and Vertue grow out of the same stock, they command respect, by adding mutual lustre to each other.

He was descended from an Ancient and Noble Fa­mily, many of which were no less eminent for their parts and employments, than they were signal for their Loyalty, which justly advanc'd them to the highest commands in this Kingdom. And though afterward by the common vicissitude of all Sublunary things, this ancient Family fell into decay, so that they might put the Moon upon their shooes, as the old Romans did upon their gates, to shew the volubility of all worldly enjoyments; yet it has now not onely receiv'd a new life; but also a new addition of honor and renown from that Worthy Person, who made it his business to derive his honour more from his own Excellencies, than from the merits and Grandeur of his Ancestors.

He was admitted a Member of the Colledge adjoyning to this City, in the year 1610. where (under the tuition of that Learned and Reverend Prelate, Anthony Martin Lord Bishop of Meath) after he had taken the degree of Batchelour in Arts, he was chosen Fellow; and having past the rest of the course of his studies, and perform'd all his Exercises with that general ap­plause, which is usually the reward of hard study, and pregnant wit, he commenc'd Master, and was chosen [Page 31]Hebrew Lecturer; and by his accurate knowledge in that Language (a thing rare in men of his Countrey) and his great care in instructing his pupils, he made early discoveries of his future preferment. But after he had spent full nine years there, in the good esteem and love of his acquaintance, having by studying of Divinity first learnt to manage his own Conscience (as if Providence had so design'd it on purpose) that he might the better know how to keep his Majesties. In the year, 1619. he was (by the perswasion of his friends) remov'd to Lincolns Inn; where he made it his business not to learn the Modes and Vices of the place, but to qualifie himself for the service of his King and Countrey: And there he has left such surviving Monuments of his great parts, and greater industry; that it may be disputed, Whether the Society was to him, or he to the Society the greater ornament. But no sooner did his own abilities, and the necessities of his Countrey call him from thence, to engage in the publique practise of the Laws, but the Lord Chancellour Loftus, a person, who besides his many other extraordina­ry endowments, was very well able to judg of men, took him into his particular favour, and not onely commit­ted all his private concerns unto his management, but very much relied on his advice and opinion in the most intricate matters of Chancery: And having thereby given sufficient proof of his parts, his great faithfulness and sound judgment represented him soon after as a very fit person to be of His Majesties Learned Council: Whereupon being made Serjeant by his late Majestie of ever blessed and glorious memory, that did but publish to the world his deserts and fitness for greater employs; and therefore a Parliament b [...]ing call'd by the Lord of Strafford, a person of great excellency, but far greater [Page 32]misfortunes, he was by the unanimous consent, and to the general satisfaction of the whole House, plac'd in the Chair; where he gave such proofs of his so great abilities and judgement, of his so great Prudence and Conduct, and manag'd that affair with so much advan­tage to His Majesties interest, and the state of things then, that the Lord Lieutenant did not onely confer Knighthood upon him, but the whole House by their se­veral recommendatory Letters to His Majestie in his be­half, declar'd their approbations of him, as well as their obligations to him.

But when Pride and Ambition began to contend with Loyalty and Obedience, and Rebellion had usurpt Au­thority, and turn'd Order and Government into Anarchy and Confusion; then this Mirrour of Loyalty was no less serviceable to His Majestie, by his assisting the now Lord Lieutenant with his private counsel, than he was be­fore in his publick capacity. Then it was, that the Duke of Ormond was perfectly acquainted with the deep judgement, and great integrity of Sr. Maurice Eustace; and that Sir Maurice Eustace was confirm'd in his belief of the Duke of Ormonds undaunted courage, and unal­terable resolution of running all hazards for His Majesties interest; and so by their mutual knowledge of one ano­thers faithfulness, they espous'd each others concern, and His Majesties in both. But when Rebellion began to get the mastery, and His Majesties interest was going down the wind, and the Sword forc'd out of the hands of His Lieutenant, and Treason it self became meritori­ous, this Honourable Person so far scorn'd to be tempted to any thing that was base or unworthy, that to the extreme hazard of his life, to the utter ruine of his estate and fortunes, and seven years imprisonment in Chester added to all this, he still persever'd in his adhe­rence [Page 33]to the Royal interest. And when His Majesties affairs were accompanied with so many evil circum­stances, that the success of the Traytors made them so secure in their Usurpation, that they set the Prison gates wide open, and permitted him, Anno 1655. to re­pair to this his native Countrey again, his wisdom added to his faithfulness, begot such jealousies and fearful ap­prehensions in the Uusurpers, that they could not think themselves secure, until they secur'd him the second time in this Town: Then they rifle his study, and would fain make his Loyalty to his Prince, and his Vicegerent, many of whose Letters he had then in his hands, and which were the signal instances of his innocency, the most aggravating evidences of his guilt: But God, that de­sign'd this Honourable Person for greater services, de­liver'd him this time also, out of the paw of the Lion, and preserv'd him for the happiest of times, that of His Majesties Restauration.

And here secure your selves (if you can) from being surpriz'd 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 [Page 34]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, [Page 35]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, [Page 36]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 [Page 37]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 room for Christ, whom he confess'd they had be­fore so often justled out of his heart. And with no less abhorrence of himself, then hatred of his sin; while the justice of God is ready to overwhelm him with dispair; he supports himself with the consideration of his former mercies. Then it was, that he approved himself not onely a good Textuary, but a good Divine: for that as often as his memory, or they who assisted him in that charitable Office furnisht him with Scriptures suitable to his condition; his own experience enabled him to make the application: Now he confesses that it is no time to dissemble with God; nor to cheat his own Soul, And therefore endeavours by his redoubling of his sorrow for his sin, and by the fervency of his Prayers to evi­dence the truth of both. And being alarm'd with the brisker approaches of death, and finding a sensible de­cay in his Spirit after he had taken as long a time, as his condition would admit of, to prepare himself, and acknowledged with fear and trembling, that seeing Christ sent his Disciples to prepare a room for the celebration of the Passeover: How much more need of preparation did he stand in for receiving of Christ himself. And having added unto this an humble and penitent confession of his sins, he received the Holy Sacrament of the Lords Supper ac­companied [Page 38]with some especial freinds, with a reverence and devotion becoming so Sacred a Mystery,His own La­dy Mrs. Ford Sir Richard Kenedy, the Provest of the Colledg and others. and being overtaken with a short nod, he checkt himself, with a what? Could'st thou not watch with me one hour? The Spi­rit is willing, but the flesh is weake, O Lord pardon my in­firmity.

And now with old Simeon having taken Christ into his arms, he finds a calme in his conscience, which with­out doubt was an antepast of that Everlasting rest which he now enjoys. He takes a soleme farewell of all his freinds; and addressing himself more particularly to one of them, gives him this last Charge, and evidence of his persevering Loyalty, fear God, serve your King, and lead a good life. And then after he had more than once committed his Soul both actively, and chearfully into the hands of God, with a sweet Jesus receive my Spi­rit, and Come Lord Jesus, come quickely: His speech felt a stop forsome time, but neither our prayers nor his un­derstanding, for a little after the bi [...]d of Paradise being ready to fly out of his Cage gives us notice of his de­parture, by singing with a tunable voyce, some few verses of the 25 Psalm: And then his speech quite for­saking him, his hand, and his eys were faithfull inter­preters of his inward devotion.

And thus have we brought this honorable Person to the borders of Eternity, and have said no more of him then what was requisite for your instruction: And to the end that what was excellent in him, and therefore imitable, may have the deeper, and fresher impression on your memories. I shall once more tell you in a word, that he was a learned Scholler, a profound Lawyer, a wise States-man, a just Man, a true Freind, a thankfull Person where he was obliged, a munificent Benefactor to the Church, a loyal Subject to his King, a faithfull Ser­vant [Page 39]to the house of Ormond, a zealous professour, and maintainer of the Doctrine and discipline of the Church of England, abhorring Popery on the one hand, and Pha­natacism on the other: and that whatever the particu­lar failings of his life were. (I am confident) he dyed a Penitent, and a good Christian in the Communion of that Church, in which he accounted it his greatest hap­pyness to have had his education.

And now if any hereafter, shall out of envy go about to uncover his nakedness, or to revive the memory of any of his infirmities, or for want of charity unto me look upon what I have now said, as the products of af­fection, or assentation; I shall onely make this defence for my self, that I profess in the presence of God, whom if I speak the truth, I desire may be my justifier, but if a lye my punisher: that I have given you here, as true and impartial a relation of his end, as if I were now to make my last account to God; and as this can­not but satisfie all those, who are able to distinguish co­lours, and to discern truth from falshood: So I shall take no other pains for the satisfaction of those peevish and perverse dispositions, who are resolv'd before hand, not to be satisfied with any thing; then to tell them that I account it a small thing to be judg'd by men, for that I must stand or fall to my own Master, and that it much more concerns them, to amend what they find defective in themselves, then thus uncharitably to censure others, that so they may not one [...]y deserve to be well spoken of here, but at last, be admitted into that everlasting rest, from labours, which now (as we have good cause to hope) that honorable person (whose Funerals we have Solemnis'd) is in Possession of.