A SERMON Preached at the FUNERAL Of the RIGHT HONOURABLE, Sir MAURICE EUSTACE; Kt. Late Lord Chancellor 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 Majesty, 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 Metropolitan of all Ireland, His Grace.  
May it please Your Grace,  
AS Your Grace's 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 pleased out of your great respect to my deceased Lord, to Honour it with Your presence, when it was delivered) 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 Selemnised) forces me to prefix Your Grace's Name unto it: that I may not only by its being owned by Your Grace, be secured from the many censures which (I have cause to fear) shall pass upon me; but also, that the thing itself may be rendered 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; friend, than Your Grace most justly deserved: for that now your Grace has given the most convincing proofs of your Friendship, 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 have cast upon him to which if what I have here said, may give but the least assistance, I have (next unto your Grace's pardon for this my confidence) all I desire: because I thereby discharge my duty unto my honoured Lord, and have this opportunity offered, of publishing to the world, that I own myself to be in the deepest sense of duty, and gratitude imaginable.  
May it please Your Grace,  
August 22. 1665. Your Grace's most obedient and most obliged Humble Servant, William Sheridan.   
2 KINGS 20.1. ISA. 38.1. 
Set thy house in order, for thou shalt die, and not live.  
LIfe and Death are the two Poles, on which all the Creatures roll. Life is the first act movable 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 itself 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 forced to sacrifice their lives to preserve his; yet at last, he finds, 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, only 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 implicitly comprehend the former, cannot better be learned, 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 itself into these two parts, an Admonition, and a Reason: The Reason is first, in order of nature, Thou shalt die, and not live; and the Admonition last, Set thy house in order.  
First, of the Reason, Thou shalt die: Where, to omit speaking of the changeable state of our life, now sick, and now well; now delivered out of one trouble, and now entering into another, which is the lot of all; but especially of the godly, otherwise Hezekiah might have pleaded an exemption: I shall first inquire, 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 mankind, had preserved 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 die, does appear; for than came death by God's appointment, in right, though not in event, upon Adam and his whole off spring: which is also confirmed by S. Paul, 
Rom. 5.12.  By one man sin entered 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 die 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 mind, which does after sleep, more freely exercise its functions; as the minds of good men shall after the resurrection.  
It is called 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 Saviour's 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 joined 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 gins an unchangeable state, both to the godly, 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 Country; 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 burden of flesh, which presseth down the free soul: And a journey to the city of God: The Midwife and birthday 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 offered me, insist longer in confuting the dream of Purgatory (which the Romanists so stiffly 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 hatched 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 suffered 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 discountenanced by them, that the Council of Basil published an Apology, 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 Latins, until 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 favoured (but is diametrically opposed, to Purgatory) or to their public 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 only excepted.  
All this (I say) can not way prove their Purgatory, especially seeing the Scriptures know no other purgation for sin, 
John. 1. Heb. 1. Rev. 14.13. Heb. 9.27.  than the blood of Jesus Christ; and calls none blessed, but those that die 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 hardened us, that 'tis ten thousand to one, whether we shall find place for repentance.  
I shall not now dispute, whether death may be hastened, or prorogued: because that if this were granted, it would argue a mutability in God's 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. Only 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 only remains to inquire, Whether death be good or evil: Which cannot be easily resolved, without some distinction of some persons, or some respects; for God's appointment is good, the punishment of sin, is like sin itself, evil; an enemy is neither loved, nor lovely: Sleep is no evil thing, the entrance of life is , 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 itself, considering the state of man fallen, unless we add the quality of the death of the righteous, is evil; but considering man in a state of grace, and as he is restored 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 die, 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 die. Had he stopped there, Hezekiah might have comforted himself with finding out some allay; as, Thou shalt die at last; or, thou shalt die, and yet be miraculously restored 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 shows, 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 itself mortal, yet it would take away all possibility of his recovery. And it likewise shows, 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 itself doth not without some difficulty expel nature; for S. Paul, though he desires to be dissolved, and to be with Christ, 
Phil. 1.23.  yet sindes himself in a strait 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 die, 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 concerned, for that every one of us who are now in this Church, shall not only die within a hundred years, but a far shorter time; nay, for aught we know, before we get out of this place; and therefore this being seriously considered, aught 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 ourselves accordingly with weapons, and skill to encounter him: 
Mortem optare malum timere pejus. Senec. Trag.  And being death is such an enemy, nay, not only a sworn, but a mortal enemy too, it argues the greatest madness imaginable, to be unprovided for its approach; and the basest cowardice 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 called 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 body's 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 die, 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 prepared for death, as not to be dismayed when this King of terror shall assault us, let us give heed to the Prophet's 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 only 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 concerned 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 Successor.  
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 prejudiced 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 finds 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 only the sum, or chief scope of his advice: But whether this will satisfy 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 informed, for that some things may appear to be unjustly gotten, which cannot be bequeathed, but must be restored: 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 reduced to one of these two intentions:  
First, To bring a man to die in the favour of God: or,  
Secondly, To give a man comfort and assurance: thereupon in the very conflict itself, and that a man may die in favour of God, he must first get it; and then secondly keep it.  
First then, God's 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 armed 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 reconciled 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 joined 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 only 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 looked into, clearly shows us ourselves: And it is very advantageous in order to repentance, to examine ourselves 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 sinned against all the obligations of duty and gratitude imaginable. Not that this kind of sorrow is in itself simply necessary, or pleasing unto God; for he only 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 thread) serves to usher in the other; though if we consider the constitutions of our nature, we have otherwise also just cause to be grieved for our sins; for that we are made thereby not only deformed in ourselves, but also odious in God's sight, and deserving of his just wrath, and subjected to the extremest severities of the Divine Vengeance.  
And this kind of sorrow is called 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 only 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, enforced manner, under pain of damnation, and by virtue of Christ's 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 public 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 gnawed 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 linked together, that I only separate them for Doctrines sake: For never can true and complete Repentance, be without Faith; nor true Faith be without Repentance. I confess that some degree of Repentance may be only in a sight of sin, and sorrow for it; and some kind of Confessions, like that of Cain and Judas: But such a Repentance is 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 obtained.  
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 God's 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, asks, Where is your Faith; sometimes persuasion 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 confessed, that this Faith presupposes credit to be given to God's Word, especially to the Doctrine of the Gospel, that it is Divine and true, and it produces a persuasion of receiving the accomplishment of God's promises upon performance of the conditions; but the former, not only evi men; but the Devils themselves may have; for they believe and tremble: And the latter, many times they that are reconciled 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 only 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 it was planted, yet is apt to do so in convenient time; so this justifying Faith is apt to produce persuasion, though it does not always do so.  
Secondly, As to the obtaining of Faith: It is most certain, that we have not power of ourselves 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 practice whereof, he gives it in certain degrees: as,  
First, By hearing the Word preached, he opens the understanding, and so illuminates it, that it may see what is delivered.  
Secondly, he convinces the judgement, that attends and considers well what is said, and from the Majesty, Holiness, Power and Consonancy of the Doctrine, concludes it is from God.  
Thirdly, When a man is thus convinced, he is not far from the Kingdom of heaven; for that he only 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 moved by God's 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 practice of pious exercises; as, the familiar hearing of God's 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 reconciled 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 mentioned; but in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. Therefore we must not think it enough to have repent 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 mortify 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 ourselves in God's sight continually, desiring him to direct us, and to lay out the way before us, doing all the good we can, not conforming ourselves to the world; but transforming ourselves 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 God's disfavour, we must not altogether be disheartened thereby; but renew our faith and repentance, being assured, that if while we were enemies, we were reconciled 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 discerned by himself; and that though he is in favour with God, yet he is not assured thereof: Therefore it would be worth your inquiries to know, how the Conscience may be ascertained of God's 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 examined of the sincerity of his Repentance, and Faith, and purpose of new obedience. Besides, special remedies are to be applied to special cases; as if it should happen, that the Conscience is perplexed 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 heinousness and number of sins, is no bar to the favour of God, provided they be forsaken; as appears by the example of the Prodigal, and Christ's 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 God's 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 magnified by fancy, or are but the products of passion; or melancholy; it is to be intimated, that afflictions are not signs of God's 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 finds 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 Traitor to kill his Prince; or a chaste wife by an Adulterer, to defile her husband's 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 God's children are so discouraged by their relapses into some gross sins after reconciliation, and through the sense of their corruptions, and wants, that they not only doubt, but pronounce of themselves, 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 appendent inconveniences; and that Justification does not carry with it perfection, and freedom from all sin; that many of God's children, as Noah, David, and Peter, have committed grievous sins, and yet have been forgiven; and that Christ's 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 examined in rigour, but pitied in mercy.  
Lastly, Sometimes God's children find themselves forsaken to such a degree, that they are not only deprived 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 perplexed 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 restored 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; remembering that Christ our Lord, was in this very condition, when he cried out, My God, my God; learning 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. chrysostom, 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 only 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 acquired, whether of things dedicated to God, or usurped from men, and so be induced to make restitution of it, as he is bound by the Law: 
Leu. 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 only enforces a complete restitution; and indeed, since God's 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 much better were it for us to separate them from what we have justly acquired, by restoring them to the right owners, than thus to run the certain hazard of God's displeasure? Here I cannot without injustice, omit praising our Ancestors; for that they used in their last Wills, to make restitution of their Tithes negligently paid, or forgotten: This sin I am sure is not yet left by some; but the amends making, nay the Tithes 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 precedent 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 God's friendship (which is entailed upon the children's 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 defender of the Widow; 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 raised by him to great fortunes and preferment in the world, that should fortify them against such solicitudes, and induce them to busy their thoughts in studying how to make them virtuous, 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 remembered; 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 straits and duties necessary to be performed by him, in order to his dying in the favour of God, and to give him comfort and assurance thereupon in the very conflict itself: 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 only 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 God's 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 occasioned 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 itself, 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 persuaded) it is not near so great as men apprehend; nor comparable to a fit of the Colic, Gout, Stone, or Toothache itself; and that for this reason, because that in such diseases as are long and sensitive, strength so much forsakes the body before death faith it, that a man cannot feel himself die: 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 surprised by death before he has time to consider of it: However, though this be so, yet to encourage and fortify 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 Christ's 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 itself, when the party is at the last gasp, and the soul hover 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 mind 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 rendered uncapable of such pious performances, than 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 ourselves with S. Paul's Doctrine concerning the Resurrection, and the coming of Christ, And his bringing them that die 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 howl, which has been deservedly condemned 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 instead of a Christian burial, bring in a dumb show, 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 consumed to ashes, or devoured by ravenous beasts, or drowned 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 used to all good, washed 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 raised again in due time, shall be made conformable to the glorious body of Christ. Hence are those offices we own them, to wait upon their Hearse, 
Luke 7.12.  as David upon Abner, and the Citizens upon the Widow's 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 desired 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 Sepulchers, 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 blamed, yet without reason; for that by this, we not only provide for their honour, but also satisfy our own minds. This has been the practice 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 practice of the Church in all ages, I leave him to put on a coat which Solomon long since shaped 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 finished my Text, and spent a great deal of time in telling you in a dull, flat, and unpolished manner, how you should prepare yourselves for death: And indeed the only Apology for myself, and satisfaction which I shall make to you for my offence herein, is to tell you, That death cannot be charmed with a smooth tongue, nor kept off with a acquaint 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 die, and not live, reaches also to you: And therefore my most earnest suit to you is, that you would for once be but true to yourselves, and know, that in despite of all this World's Grandeur, and your own projects, you must die: Do but consult your own bodies and senses, and you will find a decay in them; nay, if you will not be convinced by this, reflect upon those cold Carkcasses, which now lie mouldering away in their hollow vaults under your feet; and since the eye of sense most affects the heart, establish yourselves 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 concurred 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 regumque turres.  nay if the affections of most, and the prayers of many, could have secured him from death, our yesterday joy would not be so soon interrupted with this days sorrow: But alas, no Grandeur can do it, for Death either finds all men equal, or makes them so. And therefore be persuaded 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, lingering out a few uncertain minutes, and must necessarily follow; and that God has given you this little reprieve, that you might prepare yourselves for death; and seeing you are reprieved only during pleasure, and know not how soon you may be called upon to execution, do not put off this so necessary work one moment; but even now, betake yourselves to the making of your Wills, to the perfecting of your accounts, and take no rest, until ye get your pardon sealed; for remember, that God himself, 
S. Ambro●….  though he has promised pardon to the penitent, has not promised to stay one day for his repentance: For it is to day, this very day, if you will hear his voice, 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 scorned it should come unsent for, and leave it to be feared only by the aged and the sickly; let me assure them, that they will find 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 die, is not probably a sufficient preparation for it: No, no, it is the Work of works to die well, that is, actively and cheerfully 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 Honourable 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 triple 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 emulation, in all of his virtues. But before I come to this, I must needs tell you, that my thoughts have for some time waved me to and fro, and that I am yet in some suspense, whether I should speak or not; for that I account it no easy matter, to be Moderator of the Arguments that are for Speech or Silence; for that on the one side, whilst the Minister is pouring oil 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 die. 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 myself against the various censures and opinions which are like to pass upon me in this great Auditory, is to mind 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 obliged 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 faced, and so covered the deformity from the beholder's 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 confidence) God has so buried them, that they shall never rise up in judgement against him; but whatever was in him Just and Honourable, Virtuous 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 only so far, as may increase your esteem of him: for when Nobility and Virtue 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 advanced 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 shoes, as the old Romans did upon their gates, to show the volubility of all worldly enjoyments; yet it has now not only received a new life; but also a new addition of honour 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 College adjoining 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 Bachelor in Arts, he was chosen Fellow; and having past the rest of the course of his studies, and performed all his Exercises with that general applause, which is usually the reward of hard study, and pregnant wit, he commenced Master, and was chosen Hebrew Lecturer; and by his accurate knowledge in that Language (a thing rare in men of his Country) 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 learned to manage his own Conscience (as if Providence had so designed it on purpose) that he might the better know how to keep his Majesties. In the year, 1619. he was (by the persuasion of his friends) removed to Lincoln's Inn; where he made it his business not to learn the Modes and Vices of the place, but to qualify himself for the service of his King and Country: 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 Country call him from thence, to engage in the public practice of the Laws, but the Lord Chancellor Loftus, a person, who besides his many other extraordinary endowments, was very well able to judge of men, took him into his particular favour, and not only 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 judgement represented him soon after as a very fit person to be of His Majesty's Learned Council: Whereupon being made Sergeant by his late Majesty 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 called by the Lord of Strafford, a person of great excellency, but far greater misfortunes, he was by the unanimous consent, and to the general satisfaction of the whole House, placed in the Chair; where he gave such proofs of his so great abilities and judgement, of his so great Prudence and Conduct, and managed that affair with so much advantage to His Majesty's interest, and the state of things then, that the Lord Lieutenant did not only confer Knighthood upon him, but the whole House by their several recommendatory Letters to His Majesty in his behalf, declared 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 usurped Authority, and turned Order and Government into Anarchy and Confusion; then this Mirror of Loyalty was no less serviceable to His Majesty, by his assisting the now Lord Lieutenant with his private counsel, than he was before in his public 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 confirmed in his belief of the Duke of Ormonds undaunted courage, and unalterable resolution of running all hazards for His Majesty's interest; and so by their mutual knowledge of one another's faithfulness, they espoused each others concern, and His Majesties in both. But when Rebellion began to get the mastery, and His Majesty's interest was going down the wind, and the Sword forced out of the hands of His Lieutenant, and Treason itself became meritorious, this Honourable Person so far scorned to be tempted to any thing that was base or unworthy, that to the extreme hazard of his life, to the utter ruin of his estate and fortunes, and seven years' imprisonment in Chester added to all this, he still persevered in his adherence to the Royal interest. And when His Majesty's affairs were accompanied with so many evil circumstances, that the success of the Traitors 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 Country 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 secured 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 designed this Honourable Person for greater services, delivered him this time also, out of the paw of the Lion, and preserved him for the happiest of times, that of His Majesty's Restauration.  
And here secure yourselves (if you can) from being surprised with an Ecstasy of admiration, and behold and learn the quintessence of all Loyalty from this Worthy Patriot; nay, such a Loyalty, as is rarely found, drained from all its base 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 restored to his undoubted Rights. And when His Majesty desires him to be Lord Chancellor, and one of the Lords Justices of this unfortunate Kingdom, with an Augmentation of salary; he not only refused it modestly, and in compliment, as some men are wont to do those things which they most desire, that they might be pressed with the greater earnestness on them, but uses his utmost power to avoid it: And at last being convinced, that His Majesty's service should be highly advanced by his acceptance, he embraces it with this thankful acknowledgement, and unfeigned protestation, which I hear give you in his own words.  
Most Gracious Sovereign, Your Majesty has this day committed to my charge, the greatest trust in Your Majesty's three Kingdoms, by delivering unto me the custody of Your Majesty's Great-Seal, which is the grand security of the lives and estates of Your Majesty's good people there; and which is more, if more can be, Your Majesty has thereby constituted me to be your own Representive, to personate Yourself in Your Majesty's most high and honourable 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 than I shall; I will by God's 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 confirmed by Your Majesty 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 Majesty, in the presence of God, and of Your Majesty's 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 proceed, 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, Catholic and Apostolic 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 Public Worship of God, after this manner which our Adversaries on the one hand call Heresy, 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 vicious life are expunged 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 Palsy send him this Message, as to Hezekiah, Thou shalt die, 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 reflections and heavenly ejaculations, proceeding from a soul  with fervour and devotion, he sufficiently proved, 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 increase, 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 weaned from the world, he might with the more advantage spend the remainder of his time in stating of his accounts 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 advantageous 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 bequeathes 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 College; by which he has for ever consigned 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 questioned, 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 Physicians 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 parleys with any one beloved sin, but thrusts them all out of doors, to make room for Christ, whom he confessed they had before so often justled out of his heart. And with no less abhorrence of himself, than hatred of his sin; while the justice of God is ready to overwhelm him with despair; he supports himself with the consideration of his former mercies. Then it was, that he approved himself not only a good Textuary, but a good Divine: for that as often as his memory, or they who assisted him in that charitable Office furnished 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 alarmed 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 with some especial friends, with a reverence and devotion becoming so Sacred a Mystery, 
His own Lady Mrs. Ford Sir Richard Kenedy, the Provest of the College and others.  and being overtaken with a short nod, he checked himself, with a what? Couldst thou not watch with me one hour? The Spirit is willing, but the flesh is weak, O Lord pardon my infirmity.  
And now with old Simeon having taken Christ into his arms, he finds a calm in his conscience, which without doubt was an antepast of that Everlasting rest which he now enjoys. He takes a solemn farewell of all his friends; 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 cheerfully into the hands of God, with a sweet Jesus receive my Spirit, and Come Lord Jesus, come quickly: 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 tuneable voice, some few verses of the 25 Psalms: And then his speech quite forsaking him, his hand, and his eyes were faithful interpreters of his inward devotion.  
And thus have we brought this honourable 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 Scholar, a profound Lawyer, a wise Statesman, a just Man, a true Friend, a thankful Person where he was obliged, a munificent Benefactor to the Church, a loyal Subject to his King, a faithful Servant to the house of Ormond, a zealous professor, 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 died a Penitent, and a good Christian in the Communion of that Church, in which he accounted it his greatest happiness 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 only make this defence for myself, that I profess in the presence of God, whom if I speak the truth, I desire may be my justifier, but if a lie 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 satisfy all those, who are able to distinguish colours, and to discern truth from falsehood: So I shall take no other pains for the satisfaction of those peevish and perverse dispositions, who are resolved before hand, not to be satisfied with any thing; then to tell them that I account it a small thing to be judged 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, than 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 honourable person (whose Funerals we have Solemnised) is in Possession of.  
FINIS.   

Oratio Funebris HABITA In Aula Collegii S. S. & Individuae TRINITATIS, Coram Academia, judicibus, & clero inter celebrandas exequias Insignissimi viri MAURITII EUSTACE EQUITIS AURATI, Hiberniae Cancellarii Ejusdemque olim Regni Justitiarii, 5 o. Julij. 1665.  
FRequens hoc dicendi genus (Auditores) Solitaque haec perorandi consuetudo, & innocua haec cum Manibus colloquia, unà cum ipsis creverunt saeculis, temporique coaeva sunt; adeo ut ne ipsa quidem mors (inter Heroas velim) magis familiaris sit, quam funerum solennitas: id enim privilegii semper habuerunt viri Illustriores ut facundè expirarent, & quas hauserunt animas inter Oratores ponerent, eas (in exitu saltem) ex Harmonia compositas probaturi, faeliciori, in hoc, fato functi, quod eorum vel exequia inter delicias numerarentur. Absit itaque hodiernae Pompae invidia, neque is assentandi libidine lascivire existimetur, qui defunctorum gesta modestè recitat; hoc enim non tam artis quam pietatis est officium, & inter leviores Rhetoras habendus est, qui studet cineribus adulari, vel tumulorum umbras captitare; at neque crescenti nepotum famae haec consecramus encomia, ne Vicariè quidem adblandientes, sed ut novos ediscant potius quam antiquos vindicent honores, Egregiae quippe animi dotes nulli haereditario jure devoluuntur, nec in asse virtus est, Individua haec Aeternitati comes per inexplicabilis gyri ludens miracula nec incipit nec desinit, sed ultrà omnes limitum terminos luxurians, inse usque & usque redit, suumque sibi complementum est.  
Quam imparem subeunt provinciam, quantumque in magnis argumentis laborant ingenia; vestrum Auditores testor dolorem: Oratorem itaque praesenti quam apprimè utilem negotio nacti estis & Gravitati consonum, ignaris etenim nulli melius vel obstupescunt vel admirantur: neque tamen ulla Eustacii gloriae vis infertur quod mutuari laudes non possit; nec ei demptum quid exindè reperitur, quod in tanto Funere Rhetoricantur inepti, vel muti hactenus eloquuntur. Cum enim (ut in Cancellario nostro) eò animi Majestas evecta sit; ut ultrà artes sedem posuerit; quolibet a praecone ebuccinatur, in publicas delabitur curas parilemque omnibus tam scribendi materiam quam licentiam suggerit: licet enim in tantis Magnitudinis Angustijs loqui ridiculum videretur; tacere tamen nefas esset, ne a posteris in Illius fati commemoratione silentes, non tam rudes, quam ingrati haberemur.  
Convenistis itaque non unius viri interitum, sed nostri orbis infortunium ploraturi: in Mauritio enim quicquid grande vel magnificum sonat; quicquid nominis honestas vel claritudo pollicetur; quicquid denique vel vulgus solet, vel fama possit fingere, interierunt omnia, & in communi hâc urnâ tumulantur: tituli nempè illi mortalitatis hami & illecebrae; crebri tumescentesque plebis plausus, musicae istae magnorum procellae, a populari aura, Siren nouâ blandiûsque crudelt excitatae, imo & honores illi, quos veros mentimur, ferè omnes in illius Epitaphio lassati dormiunt: quasi ideo solummodo grandescerent homines ut Augustiùs perirent nihilque inter humana magnum & memorabile, praeter monumenta duraturum sit, tanquam lemniscatis ideo fucis, vittatisque honoribus ideo induerentur nobiles, ut solenniores tantum fiant victimae, & opima magis morti spolia exhibituri sint.  
At sua nihilominus unguenta virtus habet, suusque sibimetipsi bonus quisque Marcelianus est; interque aromata spirat Pyramidum capsulis longè dulciora, & Mausolaea consequitur multo certiora, quam quibus vel a Corintho vel a Memphide possit donari: & hâc immortalitate Eustacius noster plusquam felix est, sic adhuc est superstes, cumque ipsa emorientur sepulchra sibi futurus Rogus est, ultraque oblivionis invidiam vivet, Illiusque memoria semper recens, efflorescensque semper, vel cum ipsa temporis senectute juvenescet.  
Sed quia nulla sit fortunae amplitudo quantumuis maxima quae sua non habuit incrementa (aliqua enim in immensis methodus est) pace vestra Auditores liceat retrospicere, & si de cunis & Eustacio simul loqui non sit piaculum, cogitemus illum aliquando infantem, aliquando natum, (neque enim par est ut inter tot virtutes, viri obliviscamur) huic itaque Regno natalitias debet, familiâ oriundus antiquâ aeque ac nobili, sed quae inter tot tantasque Illustrium imagines nusquam superbit magis, magisue sibi, quam in Mauricio suo gratulatur; quanquam etenim Domus illa per tot lustra claruerit, ut dubitari possit, an Antiquiorem ipse Solnaturae primogenitus, ortum jactaverit; infinito tamen huic computo addidit Mauricius splendorem, novosque superinduxit radios, quibus ipsa Claritas perspicua magis & illustris reddebatur.  
jamque (Auditores) indulgete paulisper pietati, mihique copiam facite, ut inter tot Eustacij insignia, & unum Matri nosirae Tholum suspendam: In illo, Academia nostra & Viduatur & orba est, filiumque Virumque unà amiserat; hic cunas habuit, eademque ubera quae Vos alunt, illa a quibus Usherus lacteas coeli Vias, imo ipsos Coelos Exuxerat, Eustacio maturitatem contulerant; nec erat de Collegij Vulgo, at Juvenis ille Vndiquaque nobilis, inter Sodalitij proceres adscitus, Socius fuit, & in hoc musarum Regno par habebatur; Neque enim Ecclesia tantum sed & curia Feliciori hujus loci genio suos debet Primates: At non aliquorum instar graviter infantescentium, maternos inter amplexus consenuit, sed ut aetate, ita & curâ provectior ad altiora se accinxerat, totumque se cui natus est Reipublicae impenderat; primaque optimae indolis sub Straffordio (tum rerum tum hominum aestimatore optimo) specimina edidit; In Cujus Parliamento Prolocutoris Vice fungebatur, & tantam sibi inde conciliavit gloriam ut nihil tunc dierum praeter Crumenam deerat quin Cancellarius audiret. At illi soles nimis eheu candidi erant; illi dies faelices nimium nimiumque Regii erant quam qui vulgo placerent; tunc fuimus Troes, tunc Trinobantias & ingens rerum gloria stetit: at in ipsis (credite mihi) Imperijs aliquid foemineum est, & gravis illa Reipublicae facies ad speculum componitur, ubi se Fortuna intuetur, si bique eodem momenti turbine placet, displicetque, brevique novitatis statim inolescentis affecta taedio, mutatque, corrigitque, perque omnes lasciva metamorphoses transcurrit, nec eâdem vultus Serenitate semper effulget, sed inornatis aliquando sparsisque capillis videtur squallere: & ea hujus regni tunc facies erat; nec Comis tantùm sed & capite sploliabatur, impiaque fortuna suis devecta rotis, Carolique quadrigâ incedens, tria vertigine regna rapuit, in qua ruina cecidit Eustacius; Neque enim hic stetisse Robur animi sed imbecillitatem denotasset talemque vel Alexander ambiret casum, elabente mundo; sic perijsse non tam clades erat quam pietas, nec infortunium sed obsequij munus, sublapsis enim Regioe domus fundamentis Stantia non poterant Tecta Probare Deos: Hujus Excidij pars erat Mauricius, qui licet non totus occubuerit, mortuus tamen vixit, & quamvis tumuli beneficio non redimebatur, pro busto carcerem subivit, Vivusque tumulabatur, & catenis, mortis compedibus durioribus suo se devinxerat Carolo: Inter has ille procellas immotus mansit, Ruinae tamen publicae minime expers, sed infracti erat animi, & tanquam scopulus in mari Britannico natabat, Insulaeque instar fluitantis, ipse sibi in Diluvio erat Continens, in tantis ille motibus nihil de animi constantia remiserat, sed maligniorem ferendo fortunam correxit; Nec cum Caroli occasu erubuit, sed nostrum & in Occidente Solem Venerabatur.  
Cum vero Platonicè nobiscum ageretur, Aureaque lassato ferro Soecula redirent, & in pristinum omnia statum redintegrarentur; Cui ille loco, quibus honoribus successit, Vos appello judices: Nostis enim quam aequis mentis ponderibus, quantis animi libramentis, dubia trutinaverat; quantos legis nodos judicij acumine loevigavit; quamque in distribuendâ justitiâ caecè erat oculatus. Et quoniam Principibus viris placuisse inter laudes ultimas nunquam censebatur, Illustrissimo Ormoniae Duci erat Charus, cujus una approbatio aliquem vel inveniret vel faceret insignem, Vnusq, cujus calculus totam famoe urnam impleret, nigraque omnia quam foelicissime dealbaret, Habet enim id dignitati proerogativum Eustacius, ut Invidiosus sit; ipsa quippe Majestas quamvis venustissima, splenijs decoratur, & nihil plebi nisi quod plebeium, omni ex parte placiturum est.  
Ille, & in aetatis suae, & Regni tempestatibus, tribunal ascendit; cum enim revalescit intemperies attentiore curâ & majore arte opus est ne recrudescant vulnera, quam Solertiam ille mirificè praestitit, & inter suos morbos Reipublicae saluti totus incubuit, quam vigil in obeundis suis erat munijs, & jam constat, adhuc enim Illius vivit industria, Ejusque labores catenati dissolutum ferè Regni hujus statum etiamnum ligant, & amico componunt Ordine:  
Quodque civilibus non magis quam Ecclesiasticis rebus erat intentus, vel inde colligimus, ex opulentissimis quibus Ecclesiam reditibus auxit, qui tam prodigè extiterunt largi ut aliqui multo minore pretio inter alios emisse caelos ferantur, Sed quae Deo damus reddere potius quam donare dicimur, Mau ritius tamen summâ laude dignus est quod debita persolverit: Nihil enim vel in Religione vel in honestate Supererogatorium est, Nec majorem quis gloriam potest consequi quam ut verè honestus diceretur. Noluit Eustacius ut haeredes ulli Christi patrimonium decoquerent, ut Regis instar Babylonici sacra Templi Vasa inebriarent, aut Coronatas Sanctuarij patinas vel Baccho, vel litarent Cereri.  
Et inter alias ejus munificentias, Nos etiam particulam habemus; ne enim Orientis literae sub frigidiore hoc Coelo languescerent, Hebraico Praelectori Stipendium destinavit, & hoc certe in dono de bonis omnibus meretur: Haec vera est magnificentia, non viros sed Artes ditare, & in Supremis Doctrinam tabulis haeredem conscribere; At eheu perierunt omnes qui talia meditabantur beneficia. Nulli nisi morituri Scientiis sunt munifici, & profectò par est ut tam nobile Heroici Spiritus specimen à talibus solummodo exhiberetur, ab eis Scilicet vel qui caelos intraturi sunt, vel qui jam intraverant, immortales enim fovere Scientias, vere Angelicum est; Huic vel illi viro aliqui fortasse sunt benigni, suaeque non minus ambitioni quam clienti inserviunt, sed sint munifici, & cum prodigere statutum sit; Curio non Diogeni aeque ac Cinnamo dare summa haberetur nobilitas; at quis cum Eustacio artes intereà obligaturus est? Quis praelectiones aedificat? in quibus faeliciùs multo doctiùsque quam in lapidibus Spiraret; O beatas & generosas verè, Margaretae & Savilli animas! quae in duobus Professoribus bina Aeternitati Collegia erexerant.  
Sed ad Cancellarium redimus, & magni illius Viri fata dolemus simul & congratulamur: mori enim non tam triste sonat ac timores nostri metusque nobis effingunt; sed idem ferè est, ac de Hebraicis Cancellarij donis latinè loqui; Transferuntur nempe pij, & quanquam Omnes ad instar Mosis inter obeundum non evanescant, Eandem tamen metam repetunt; at Eustacio nostro (Verbis parcite) haud absimilis contigisse mors videtur, ejus enim inter has Solennitates Corpus nullibi apparet, nec Mauritium hodierno die sed Sarcophagum ejus sumus sepulturi, & praesentes hi Exequiarum ritus quam Exactissima morientium bonorum sunt Emblemata; Non enim viros, sed lodices, non Mauritios, sed sarcophaga tumulamus: Quid enim aliud corpus est, quam theca animae; quae cum Sacris pectoribus insederit, Corpus, Aegisue appellatur, cum vero detrahitur, aut loricae, aut cadaveris, aut abjecto cophini nomine est contentum. Omnia bonorum sunt immortalia; nihilque praeter Terminum, Mors est: Est secunda inter Christianos notio, vel si mavultis, est umbra Idaearum intùs divinitate quâdam conceptarum, Caelestia contemplantibus gaudia, quae tamen exprimere non valent, nisi Chimaerae hujus non tam ope quam Ministerio utantur: Beatitudinis quippe scientia, aequè ac caeterae, sua cudit verba, rebus apta magis quam Elegantia, & talia inter pios mori & Sepeliri sunt. Eis omnibus idem iter est, eademque calcanda est via, licèt alter pedes, Equesque fortasse caelos ascendit alter, vel cum Elia in quadriga illùc flammea peregrinatur, easdem alij febris praestat vices. Ille quem amissum nostra deflet ignorantia ab Angelorum choris excipitur, interque Supinos illos extasiarum plausus nostrae jam ridentur lachrimae: Sed requiescant pij Cineres, & mortalitatis taedium edormiscant, discantque a Mauricio posteri.  si vel famae, vel immortalitati consulant, & bene Vivant, & Minervalia elargiantur, laudabilique & ingenuâ hâc ambitione fulti, terrâque coeloque sunt futuri Nobiles.  
JO. JONES In Art. Mag. Sacrae & individuae Trinitatis Collegij juxta Dublin Soc. Comit. De Arran Sacel. Domest.