SAINT STEVENS LAST WILL AND TESTAMENT.
A FVNERALL SERMON ON ACTS 7. VER. 59.
Preached at the Enterrement of the Remaines of M ris JOICE FEATLY.
Together with the Testimonie then given unto her By THO. GATAKER, B. of D. and Rector of ROTHFRHITH.
LONDON, Printed by E. P. for Nicolas Bourne, and are to be sold at his Shop at the South Entrance of the Royall Exchange. 1638.
TO THE RIGHT WORSHIPFULL, His very kind and much honoured Friend, DANIEL FEATLY, Doctor in Divinitie.
YOur earnest request, to have a Transcript of this rude and raw Discourse, sodainely conceived, and sorrily cemented, out of your affection to the partie, whom in speciall manner it concerned, could not but prevaile with me, to recollect it, while it was yet fresh in memorie, and to commit that to writing, as well as I could call it againe to mind, whereof I had no more then some generall heads and briefe notes scribled in a loose paper before: [Page] mine obligations to you, and your interest in me, of right affording you power to command from me a greater matter then that your request amounted unto. And how Quod est potentissimum imperandi genus; rogabat, qui jubere poterat, Auson. Idyl. 13. powerfull requests are, backt with such engagements, it is both commonly well knowne, and generally acknowledged. But since your request therein satisfied, I have received it backe againe from you, with signification of the importunitie of divers friends, who out of that respect they bare to the partie deceased, while she lived, and desire of the continuance of the memorie of her with them, have beene no lesse earnest suiters unto you, to have Copies from you of the same. Which being a worke over-troublesome, to make so many Transcripts, your second request was, that with my consent it might be made more publike. To which purpose also, you had remitted it to me, that I might, if I were content to condescend thereunto, upon review of it, adde or alter in it what I should thinke fit, ere it came out. Now howsoever it was never intended by me for the Presle; nor indeed have I at present any desire or purpose, to adde ought in this kind to those things that I have published alreadie; nor did your former motion to me concerning it, extend it selfe any [Page] further, then to have it as a [...], that is, as I understand it, a private Monument, to lye by you as a memoriall of her, whom not without good ground you so entirely affected; nor can I yet deeme it (being so indigested a Piece) such as may be exposed to so publike view, without some kind of censure: yet to give satisfaction to your selfe, whom I owe so much to, and those friends of yours, that seeme so much to desire it, I have layd a Law upon my selfe, setting all disswasives aside, to give way thereunto, if your mind shall continue still bent that way. And upon occasion hereof, I have indeed reviewed it, but altred nothing at all of moment, in the maine body of it; that those who were present at the deliverie in the Pulpit, might not reade any other then what they then heard: Onely the quotations of Scripture, and such shreds or parcels of exotike Language, as might be some rub to an English Reader, but had beene indifferent to your selfe, I have removed into the Margine, and set on a little more Lace there, to make the Piece somewhat sutable to the rest of my Works, that are in hands abroad alreadie. So onely fourbished, I returne it againe entire to you, as by free donation [Page] your owne formerly; Sive tegenda habeas, sive legenda putes, Auson. ad Drepan. to be disposed of by you, either for your owne private use, (which would best like me) or for the publike, as your selfe shall please. And thus with heartie wishes of all health and happinesse to you, as well in your present condition, as in the alteration of it also, if any hereafter shall ensue, I take leave, and rest
SAINT STEVENS LAST WILL AND TESTAMENT.
THIS Text may not unfitly Summe of the Text. be tearmed Saint STEVENS last Will and Testament, made by him at the Stake, being at point of death, for the Faith of Christ, whom he therein bequeatheth and commendeth his Soule unto. And it is conceived in forme of an humble Petition and supplication preferred unto Christ▪ [Page 2] entreating him, that he would be pleased to receive and accept of that, that he did therein bequeath to him, and entrust him with.
In it, observe we may these particulars: Parts 4.
- 1. The
Legator, or the partie bequeathing; blessed
1.Steven, now suffering for Christs cause.
- 2. The
Legacie, his
Soule; my Spirit.
2.
- 3. The
Legatee, or the partie to whom it is bequeathed,
3.Christ; Lord Iesus.
- 4. A
request to him, for the acceptance of it;
receive
4.my Spirit.
Now hence, in the first place, in that S. Steven here thus [...]. invocateth Christ (for so the words fore-going precisely tearme it) we might well against the Arians observe the Deitie of Christ. A point, whereof very Point 1. pregnant and plentifull proofes might be produced and pressed out of Gods Word.
1. From the Titles given unto him. He is called Reason 1. God. Iohn 1. 1. The Word was God. Elohim. Psal. 45. 6. Thy Throne, O Elohim, is for ever and ever: Hebr. 1. 8. by the Apostle expounded of him, Adonai. Psal. 110. 1. The Lord said to Adonai, my Lord: expounded likewise of him, as Matth. 22. 14. by himselfe, so Hebr. 1. 1 [...]. by the Apostle also. Iehovah, (the Deut. 6. 4. Iohn 17. 3. peculiar name of the onely true God) and that more then once; [...]r. 23. 6. & 33. 16. Iehovah Tsidkenu; Iehovah our Righteousnesse. He is called [...] 1 Iohn 5. 20. the true God, or very God; [...]. Tit. 2. 13. the great God; [...] ▪ Esai. 9. 6. the mightie God; [...]. Rom. 9. 5. God above all, to be blessed for ever.
[Page 3]2. From the Workes ascribed unto him: The Reason 2. Worke of Creation; Iohn 1. 3. Col. 1. 16. By him all things were made: the Worke of Supportation; Hebr. 1. 3. Col. 1. 17. By him all things are upheld: the Worke of Sanctification; 1 Cor. 6. 11. Ye are sanctified in the Name (that is, by the Power) of the Lord Iesus: the Worke Of Salvation; 1 Thess. 1. 10. Who saveth us from the wrath to come.
3. From the Trust reposed in him: as by Steven Reason 3. in this place, so Eph. 1. 1 [...], 13. 2 Tim. 1. 12. by other of the faithfull elsewhere, exhorted and encouraged by himselfe also so to doe. Iohn 14. 1. Ye trust in God (saith he) trust ye also in me. And whereas they are Ierem. 17. 6, 7. denounced all accursed, that trust in any but God, they are pronounced Psal. 2. 12. all blessed that trust in him.
4. From the Honour exhibited unto him. First, of Reason 4. Adoration; and that not from the meanest onely, but from the most eminent creatures; not some, but all of them: Psal. 97. 7. Worship him, all ye Gods, that is, Heb. 1. 6. & sic etiam LXX. [...]. all ye Angels of God; so explained, where it is also by the Apostle applyed unto him. Secondly, of Invocation: it being in Scripture made more then once the description of a Christian, Act. 9. 14. 1 Cor. 1. 2▪ one that calleth upon the Name of Christ: and practised by blessed St [...]ven, as we see, in this place.
Which, as it overthroweth that pestilent Doctrine Vse 1. of Arius, who denyed the Deitie of Christ: so it may serve to confirme us in the Faith of Christ, and in dependance upon Christ, with full assurance of undoubted safetie unto all those that shall so doe. For if Christ be God (as undoubtedly he is) and he be with us, as Matth. 28, 20. he hath promised to be for ever with all those that be his; then may we well say with the Apostle, Rom. 8. 31. If God [Page 4] be with us, who can be against us? N [...]mo nos laesevit, nisi D [...]ū prius vicerit. August. de [...]rb. Apost. 16. & inde B [...]da in Rom. 8. They must overcome God himselfe, that prevaile against us, saith Augustine: and with the Psalmist, Psal. 23. 4. Though I walke through the vale of the shadow of death, I will not feare, as long as thou art with me: for, Vbi enim aut [...]ecum ma [...]e, aut sine t [...] [...] poterit esse? Bern. in Advent. 1. Where can any be, either well without him, or but well with him? saith Bernard. And upon this very ground doth our Saviour give assurance to all his, that they shall never any of them miscarry, maugre the might and malice of all their adversaries whatsoever. Ioh. 10. 27. 30. My Sheepe heare my voice, and I know them, and they follow me; and I give them life eternall, and they shall never perish, nor shall any be able to pluck them out of my hand: my Father, that gave me them, is greater then all; nor is any able to pluck them out of my Fathers hand: I and my Father are one.
Secondly, in that Steven here calleth his Soule, his [...]nt 2. Spirit; we might hence observe the dignitie, eminencie, and excellencie of the Soule above the Body: in that, [...]. Galen. pro [...]eptic. [...]. 7. Nostra omnis vis in animo & corpore sita est: alterum nobis cum D [...]s, alterum cum belluis commune est. S [...]us [...]. Ca [...]ili [...]. whereas the Body is but Flesh, common to us with the Beasts, and Genes. 2. 7, 19. made of the same matter and mould that they were; the Soule, it is a Spirit, common to us with the Angels, who are also tearmed Hebr. 1. 14. Spirits. Yea, Quid [...]l [...]ud voces ani [...], quam Deum quendam in humano corpor [...] hospitem? Senec. epist▪ 31. Divin [...] particulam a [...]ae, Horat. serm. l. 2. S [...]. 2. by it we come as neere to the very essence of God, as the creature is able to approach the Creatur. Since that, as Iohn 4. 24. God is said to be a Spirit, so the Soule is likewise tearmed a Spirit; as by Steven here, so by Eccles. 12. 7. Solomon, and Psal. 32. 2. & [...]42. 3. [...] Cor. 2. 11▪ Hebr. 12. [...]3. others, elsewhere.
[Page 5]That which should teach us, to esteeme higher of Vse 1. our Soules, to make more account of them, [...]. Galen. ibid. to have more regard to them, then the most commonly have. For, Meritò pos [...]it studia majora pars melior, Eucher. ep. ad Valer. [...], Plut. de tranquill. Itaque, [...], Chrysosttem. 8. [...]a [...]. [...]7. [...], Democrit. apud Stob. c. [...]. The better part justly challengeth the greater care, saith Eucherius. And this should we be the more carefull of; since that (as we see in S. Stevens example here) the Soule may subsist and doe well without the Body, whereas Omne enim dignius trabit minus dignum, Reg. Iur. the Body cannot subsist or doe well without the Soule.
As also it may justly reproove the foolish, sottish, Vse 2. and [...], Plato in Clitoph. & apud Stob. c. 4. preposterous practise of those, whose Eccles. 6. 7. [...]. Euseb. apud Stob. c. 53. whole care is for Back and Belly, (as we say) for the Body, [...]. Plato Polit. l. 3. Cultus magna cura tibi, magna virtutis i [...]curia. Cato Censor. apud Ammian. l. 16. [...] Chrysost in Matth. Orat. 49. with a totall disregard and neglect of their poore forlorne Soule: many even of those that professe themselves Christians, so living, [...]. de Athletis Galen. protrep [...]. c. 9 & de aliis ibid. c. 2. [...]. ut qui nec animam habere se sen [...]a [...]. de Dicaearcbo, Cicer. Tusc. l 1. as if they knew not that they have a Soule; the most, as not knowing, or at least, Tal [...] ist [...] stupor me [...]s,—Ipse quis sit, utrum sit, an non sit, hoc quoque n [...]scit, Ca [...]ull. Epigr. 17. not considering, what a precious piece the Soule is.
Thirdly, in that S. Steven here freely rendreth up P [...] his soule unto Christ; it may informe and minde us, what the dutie of every Christian man is; to wit, willingly [Page 6] to give up his soule to Christ, when he calleth for it. Since that, as the Heathen man well saith, B [...]nè mori [...] lib [...]nter mori, Scnec. epist. 61. It is one part of well dying, to be willing to dye; and to render up our soules readily, when they are called for away from us.
Yea, to be readie and willing, with blessed Stephen here, not 1 Pet. 4. 19. to give up our soules onely in an ordinarie way, but Act. 21. 13. to lay downe our lives, as he did here, for Christs cause, if God shall please at any time to call us thereunto.
And thus in some sort, as Bernard also well observeth, every Christian man or woman, eve [...] member of Christ, may be, yea, must be, a Martyr. For, Bern. de temp. serm. 23. & Greg. in Evang. hom. 35. speaking of those words of our Saviour to the two Brothers, Iames and Iohn; Matth. 20. 23. You shall drinke of the Cup that I drinke of: (the Matth. 26. 39, 42. John 18. 11. Cup of Martyrdome he meant) How was this fulfilled, saith he, Cum corpore [...] passione non sit Dominum s [...]cutus, Bern. ibid. when as S. John never suffered death for Christ, but died (as Euseb. hist. Eccles. l. 3. c. 25. the stories of him tell us) a naturall death? And hereunto he maketh answer, that there are two sorts of Martyrs: there are Martyres opere, & Martyres [...]ol [...]ate; act [...] & assectu. Martyrs in worke, and Martyrs in will; Martyrs in action, and Martyrs in affection; Martyrs in dispatch, and Martyrs in disposition; Martyrs in execution, and Martyrs in resolution. Act. 12. 2. Iames was one of the former, Non per Martyrium vitam sinivi [...], & Martyr tamen e [...]itit; sed mente, non ca [...]e, Greg. spiritu non corpore▪ B [...]rn. Iohn of the latter. In the former respect the Apostle Paul was but 2 Tim. 4. 6. once a Martyr, in the latter respect, he was oft, yea, 1 Cor. 15. 31. every day a Martyr: 2 Cor. 4. [...]1. I dye (saith he) every day; to wit, [...] Ch [...]s. in Psal. 95. & ad. [...]ud. l. 5. in regard of disposition, propens [...]tie, [...], [...]sidor. Fel. l. 3. [...]p. 399. purpose, readinesse, and resolution so to doe; [...]. expectation of it, and [...], idem ibid. preparation sor it.
[Page 7]And the same doth our Saviour himselfe require of all those that be his: Luk. 16. 26. If a man (saith he) will follow me, he must hate his owne soule; ( [...], anima, pro vitâ, ut Matth. 6. 25. his owne life, he meaneth; that is, be as willing to leave it, and part with it, if occasion be, for my cause, as if he were wearie of it, and out of love with it) or he cannot be my disciple. And againe, Luk. 9▪ 23. If any man will come after me, he must renounce himselfe, and take up his crosse every day: not, take it up, and not dye upon it; (That is the manner and guise of hypocrites, saith Ferre crucem & non mori, bypocri [...]rum est, Bern. de temp. 56. Bernard) but be content and readie every day to be crucified; to dye dayly for Christ, as the Apostle did, in will, in disposition, in heart and affection, in readinesse and resolution at least.
But the maine Point that I shall pitch upon, and desire to insist most upon at present, is this; to wit, that,
It is the usuall practise of Gods people, in times of danger Point 4. or distresse, and especially at point of death, to commit and commend their soules unto God, and unto Christ.
So David, in time of distresse and danger; Psal. 31. 5. Into thy hands, O Lord, I commend my spirit: So our Saviour, on the Crosse, at point of death, using also the same words; Luk. 23. 46. Father, into thy hands I commend my Spirit: So blessed Steven here, drawing now his last breath; Lord Iesus, receive my spirit. So S. Peter exhorteth all good Christians to doe: 1 Pet. 4. [...]. Let them in well-doing commit their soules unto God. And so S. Paul professeth that he had done: 2 Tim. 1. 12. I know whom I have trusted (to wit, with my Soule) and to whom I have committed it.
And it is, as a point of great equitie, so a point also of good policie, for Gods people so to doe.
[Page 8] Reasons hereof, the very places before produced afford not a few.
For first, he is their Father. It is our Saviours ground: Reason 1. Luk. 23. 46. Father, into thy hands I commend my Spirit, and, Iohn 12. 27. Father, save me from this houre. And indeed, whom should children in distresse and danger resort and seeke to, for succour, reliefe, support, and protection, but to their Parents? Or whom should Gods children commend their spirits unto in the like cases, but to him, that is Pater Spirituum, the Pater spirituū. Hebr. 12. 9. Father of their spirits, their spirituall Father?
Secondly, he is their Creator. That is one of S. Peters Reason 2. grounds: 1 Pet. 4. 19. Let them commit their soules, saith he, to God the Creator: It is Genes. 2. 7 he that gave the soule at first; [...], An [...]onin. l. 12. §. 26 Sedib [...] aethe [...]iis spiritus ille venit, Ovid. art. l. 3. from him they have it. And to whom then should it be returned againe, but to him, from whom it came? Eccles. 12. 7. [...], Epicharmus apud P [...]t. ad Apoll The Spirit, saith Salomon, returneth to God that gave it.
Thirdly, he is their Redeemer. Psalm. 31. 5. Thou hast redeemed it, saith David. He hath redeemed it; he hath payd deere for it, and hath therefore best right to it. 1 Cor. 6. 20. Ye are bought with a price, saith the Apostle, and ye are not your owne; Act. 20. 28. Christ hath bought it Apoc. 5. 9. with his bloud. And Reason 3. whom is the Soule fittest to be recommended unto, but to him who hath most interest in it, having [...] [...]. 1. 18, 19. payd such a price for it?
Fourthly, he is their Saviour. So Matth. 1. 21. importeth the Name Iesus, that S. Steven here useth: It is his Office, Reason 4. his undertaking, Matth. 18. 11. to save. And whom then may the Soule better for safetie betake it selfe to, then to him, that hath undertaken to save it? The rather, since that no safetie can be had for it by any [Page 9] other. For Act. 4. 12. there is no salvation by any Name, but by this alone.
Fifthly, he is able to keepe and to save whatsoever Reason 5. in this kind he shall be entrusted with. 2 Tim. 1. 12. I know, saith the Apostle Paul, whom I have trusted; and that he is able to keepe that that I have committed unto him: his Soule, he meaneth, which he had trusted him with. It is said of our Saviour, that Hebr. 5. 7. he sought unto him, that was able to save him. And well and wisely doe the Saints and servants of God, in commending their soules to him, that is Esai. 63. 1. able to save; yea, Esai. 43. 11. alone able to save, both themselves and their soules.
Sixthly, he is as able, so willing; as powerfull, so Reason 6. faithfull: That is another of Saint Peters grounds; 1 Pet. 4. 19. He is a faithfull Creator: ( Non creat, & creata non curat. August. de verb. Dom. 10. Not one that createth, and careth not for what he hath created, saith Augustine) And as a faithfull Creator, so a faithfull Redeemer; ( Psal. 31. 5. Thou hast redeemed it, saith David, O Lord God of Truth) one that Psal. 9. 10. never failed any of those, that reposed trust in him. Psal. 34. 22. The Lord (saith the Psalmist) redeemeth the soules of his servants; and none that trust in him, shall perish.
Seventhly, it is their onely safetie so to doe. For, Reason 7. as Bernard observeth, speaking of those words; 1 Sam. 16. 14. The Spirit of the Lord departed from Saul, and an evill spirit molested him; Quem Dominus deserit, Diab [...]lꝰ suscipit. Bern. de ord. vit. Whom God leaveth, the Devill taketh: so here, Quem Dominus [...] recipit, diabolus a [...]ripit. Whom the Lord receiveth not, those Satan surprizeth, to their endlesse woe, to their eternall undoing.
Lastly, it is not in vaine, or without good ground, Reason 8. that they so doe, but with assured hope of good successe; they have good assurance of faith, that they [Page 10] shall speed in this their suit. Psal. 49. 15. The Lord, saith David, will save me from the hand ( A man [...], i. à potestate, ut Psal. 22. 20. that is, the power) of Hell; for he will receive my soule. And, Psal. 37. 40. The Lord will succour them, and deliver them: he will deliver them from the wicked; (from that wicked one, especially) he will save them, Salvabit c [...]s. Quare? qu [...]b [...]s meritis? A [...]di quod▪ [...]. quia [...] it in co d [...]lcis ca [...]sa, a [...]amc [...] [...] ▪ [...]imirum hoc [...]otū est hominis meritum, si totam sp [...] suam sonat in [...]o, qui [...]ot [...] homin [...]m salv [...] [...]. Bern. in Ps. Qui habitat. conc. 9. & 15. because they put their trust in him.
By all which layd together, it may evidently appeare, that the people of God doe as well wisely and safely, as justly and equally, in the committing and commending of their soules unto God.
Now this may first serve to controule and condemne the vaine, fond, and inconsiderate course of those of the Romish Synagogue; who, in such cases of danger and distresse, or when they lye a dying, are wont, passing by God and Christ, (whom the blessed Saints and servants of God, as you have heard, use to seeke Vse 1. unto) to commend their soules to the creatures, to the Virgin Mary, to this Saint, and that Saint; as if they either were better able to save them then Christ, or had better interest in them then he. But thus Ierem. 2. 13. they forsake the fountaine of living waters, and betake themselves to broken Cisternes, that cannot affoord any; while they seeke for safetie to those, who Luk. 1. 42. Phil. [...]. [...]0. themselves needed a Saviour, being Psal. 22. 29. not able to save themselves: and of whom we may well say, as those sometime of Saul, 1 Sam. 10. 27. How shall this man save us? How should such persons be able to save others, as had not might enough to save themselves?
Secondly, this may give encouragement and heartiegrace Vse 2. to Gods people, against feare of danger and distresse, yea, even of death it selfe; since that they have a Christ, a God, an Almightie Saviour, a most powerfull [Page 11] Protector, whom they may commit and commend their soules unto, in such case, and upon such occasions. Indeed, Prov. 18. 11. the rich mans wealth is a strong tower in his conceit, saith Solomon. But, alas, this his imaginarie Fort faileth then, when he hath most need of it, when it should stand him most in stead. For, Prov. 11. 4. Ezck. 7. 19. Riches availe not in the day of wrath; and much lesse, at the houre of death. No, then it utterly faileth them, and their hopes fall to ground with it. For, howsoever the wicked (and so the worldly) man may Eccles. 9. 4. [...]. Theocr. Batt [...]. Dum spirat, sperat. nourish hopes, and feed himselfe therewith, while he liveth; yet Pro. 11. 7. [...]. Ibid. Cum expirat, ex [...]es sit. when he dieth, his hopes perish, and die together, with him; being Psal. 17. 14. founded wholly upon worldly things; that then, at least, if not before, faile. But what finde we in the same place, and in the very next words? Prov. 18. 10. The Name of the Lord is a strong Tower indeed; the Righteous have recourse to it, and are saved: and the Righteous man therefore Prov. 14. 32. Etiam cum expirat, sperat. hath hope even in death, because he hath [...]. Socrates apud Platon. apol [...]g Iamblych. de Pyth [...]g. l. 2. Epictet. dissert. l 3. c. 26. Theodor [...]t. therap. l. 6 [...] ra compe [...]ssimo ha [...]eatur, quod dicturus sum. Nec cuiquam bono quicquam mali eveni [...]e potest, nec vi [...] nec [...]ortuo: nec unquam res ejus à Deo immortali neg [...]gentur. Cicer. Tusc. l. 1. one even in death to entrust with his soule, and to undertake the charge of it; who is able, not Psal. 3 [...]. 1 [...] to save it onely from death, but Psal. 19 15 to save it in death; Psal. 68. 20. to give issues even in death against death; to make Iohn 11. 26. [...] Chrysost. in Psal. 48. death no death, but 2 Cor. 5 4. [...] Antiphan. a remedie against death; and Per mortem ad vitam reditus est. Ambr de bon. Mort. [...] Plut. de vit. Epicur. Dies mortis, aeterni na [...]alis est. Senec. epist. 102. an entrance into life.
Thirdly, it may serve to approve and justisie that received Vse 3. course of Christian people, in making of their [Page 12] Wills, of bequeathing of their soules to God, and to Christ; it being warranted, as you see, both by the approved practice of the faithfull, recorded in Scripture, and by sundry incitements and encouragements therein given thereunto.
But, because with many, yea, the most part, this is done Usu [...], quam [...] quo mod [...] Bern. usu magi [...], quam sensu. rather of forme and fashion, then of faith; and that many that so doe, yet miscarry for all that, and are never a whit the neerer for the attaining of their desire in this kind, if they doe at least desire what they would seeme to doe, in it: the last Vse shall Vse 4. be for Caution unto every one of us, to admonish us, so to carry things while we live, that we may doe so with assured hope of good successe, when we die.
And here I instantly and earnestly (for it is a matter of no small moment, but as much as your soule is worth) beseech every one of you, for Gods sake, for Christs sake, for your owne soules sake, seriously to consider before-hand with your selves, what it is that you intend to doe in this kind, and how likely you are to speed in what you shall doe. When therefore thou goest about the making of thy Will, either in time of health, (and that is indeed the most seasonable time for it) or on thy sick-bed, if thou hast not done it before; what will be the first thing that thou intendest to dispose of? I suppose, it will be thy soule; which is thy [...]. Eurip. Alcest. & Greg. Naz. invect. 1. preciousest jewell, whether thou esteeme it so, or no. And whom intendest thou to bequeath it unto? I presume, unto God thy Maker, unto Christ thy Saviour, whom thou professest to count thy dearest friend.
[Page 13]Yea, but here two Questions may be mooved, and Doubts 2. a two-fold Doubt made:
The one, Whether thou hast power to dispose of 1. it, or no?
The other, Whether he will be willing to accept 2. of it, or no?
First, I say, Whether it be in thy power to dispose of it? Doubt 1. And for the clearing of this, give me leave to demand one or two things of thee.
First, art thou a Free-man? For they are received Demand 1. Rules in the Civill Law: Servus non potest condere Testamentum. A slave, or a vassall, can make no Will; for Servus est in peculio & cōmercio Domini sui, ex Exod. 21. 21. such an one is not his owne, but his Lords; and, Servus qui [...] quid acquirit, domino acquirit. Whatsoever he acquireth, it accrueth to his Lord: nor can he therefore dispose of ought, because Servus nihil habet proprium. he hath nought. For, how can he have ought as his owne, who himselfe is not his owne, but anothers? If therefore thou beest not a Freeman, but 2 Pet. 2. 19. a slave to sinne, Eph. 2. 2. a vassall to Satan, what power canst thou have to dispose of thy soule, or to bequeath it unto Christ?
Yea, but how may I know, whether I be so, or Question. no?
The Apostle telleth thee: Rom. 6. 16. Doe you not know, saith he, Answer. that whomsoever you obey, his servants you are, whom you doe obey? Our Saviour telleth thee, who is Iohn 14. 6. Truth it selfe, and he bindeth it, for the more certaintie, with a double Amen, and biddeth thee take it upon his word: Iohn [...]. 34. Verily, verily, I say unto you; [...] sicut 1 Ioan. 3. 9. [...]. &, Artem puder [...] proloqui, quam [...]actit [...]s. Whosoever practiseth sinne, is a servant, or a slave to sinne. As long therefore as thou continuest in the practice of sinne, so long art thou no Free-man, but a slave and vassall unto sinne, and hast no power to dispose of ought.
[Page 14]Wouldest thou then be free, and have power to dispose of thy soule, when thou art making of thy will? Take heed how thou Rom. 6. 2. livest in any knowne sinne: for in so doing, thou shalt 2 Pet. 2. 19. enthrall thy selfe unto it, thou shalt make thy selfe a slave and a vassall to it, and to Satan by it; and so being, thou shalt have no more power to dispose of thy soule, then any slave or vassall hath to dispose of himselfe.
Secondly, hast thou not made sale of thy soule alreadie? Demand 2. For can a man by will demise, devise, or dispose of that, that he hath mortgaged, yea, that he hath made sale of before? Nemo relinquit, quod non babet. Baldus. Nemo potest legare, quod suum jam non est. Cod. de legat. l. 6. tit. 37. l. 15. No, undoubtedly. No more hast thou power to dispose of thy soule, if thou have sold it to sinne, if thou hast made it over to Satan before.
Thou wilt say to me, it may be, How may that be Question. done? Or how should that be? Of witches it is true, that have dealings with the Devil, it is a common saying, that they sell their soules to the Devil: but for my part, I never had any dealing with him, nor intend by Gods grace and helpe ever to have.
Yea, but many others as well as Witches, sell Answer. their soules to the Devill; and those, such as never had any such dealing with him, as they have. It is said of Ahab, among others, that 1 King. 21. 25. he sold himselfe to sinne. Conceive it thus. They have a Proverb in Spaine of a Woman, as Ludovicus Vives telleth us; Munere dato, mulier se donat; accepto, se vendil, Ludov. Vives instruct. mulier. Christ. l. 1. c. 1 [...]. If she give a gift, she giveth her selfe; if she take a gift, she selleth her selfe. Wee may thus apply it to our present purpose: 2 Cor. 8. 5. If a man give ought to God, he must give himselfe with it; (for [Page 15] Genes. 4. 4. [...], Basil. Sel. orat. 3. In omnipotentis Dei judicio, non quid datur, sed à quo datur, aspicitur. non offerens [...] muneribus, sed munera ab osserente placuerunt. Greg. in registr. l. 7. epist. 126. Omne quod Deo datur, ex dantis mente penlatar. ex dantis enim corde id quod datur accipitur, itaque non Abel ex muneribus, sed ex Abile munera oblata placuerunt. prius nam (que) legitur dominus ad eum respexisse qui dabat, quam ad illa quae dabat. Idem Moral. l. 22. c. 12. God regardeth the giver, not the gift) if he receive ought from Satan, he selleth himselfe for it. For example: When Matth. 4. 9. the Devill tendred to our Saviour the whole World, and the glory of it, if he would fall downe and worship him; had our Saviour condescended to that his motion, and accepted of that his offer, he had sold himselfe to him for it. In like manner, when matter of pleasure is tendred to thee, that may be compassed by some sinfull or uncleane act, matter of profit and gaine, that may be attained by some indirect course, A diabolo datur, quod [...]raud [...]bas acqu [...]ritur. by deceit, lying, perjurie, oppression, extortion, and the like: that pleasure, that profit, if upon such tearmes thou ad [...] and accept of it, thou receivest from Satan, thou sellest thy soule away for it.
And here, I beseech you, Pro anim [...] vestrâ legatione apud vos sungimur. Eucher. ad Valer. let me plead to you, and Orator ad vos venio: smite exorator ut sum. Terent. Hecyr. prevaile with you, in the behalfe of your soules; making that suit, in effect, to you for your soules, that David did sometime to Saul (though in another kind) for his soule: 1 Sam. 24. 24. As thy soule, faith he, hath beene precious in my sight, so let my soule be precious in thy sight. So say I to you: As your soules have beene precious in Gods sight, in Christs sight; in Gods sight, that Iohn 3. 16. Rom 10. 32. sent his Sonne to save them; in Christs sight, that Act 20. 28. 1 Pet. [...]. 19, 20. Quam cha [...]as [...] Christo animatua, pro quâ posuit animam suam? Iohn 10. 15. shed his bloud to redeeme them: so let them be precious in your owne eyes. Be not so unthankfull to God, so ungratefull to Christ, so injurious to thy selfe, as Cave, ne sorte dumacquiris pecuniam, perdas animam: nemo enim habet injustum luerum siae justo damno, August. de temp. 215. to barter away thy soule for [Page 16] such toyes and trifles, eyther of momentanie pleasure, or of transitorie pelfe, as the Flesh, or the World, Satans Brokers, and he by them, shall tender unto thee, to deceive thee, and bereave thee of Vs (que) adeo charu [...] est hic mundus hominibus, ut vi [...]uerint ipsi sibi? Idem epist. 162. Esto tu charior tibi quam tua, id quod es, quam id quod habes. Eucher. ad Valer. so precious a piece. Consider seriously with thy selfe now before-hand, what a dis-heartening it will be to thee, when thou shalt lye on thy death-bed, to remember how oft thou hast, at such and such times, upon such and such occasions, made sale to Satan of thy soule, which thou shalt desire then to dispose of otherwise. And when any such offer therefore shall be made unto thee, call to mind againe what now is told thee, and say to thy selfe; Oh, with what heart or hope may I hereafter be [...]eath my soule unto God, if I sell it now away to Satan? [...]nd, as thou wouldest be free, to dispose of thy soule, when thou diest, take heed of bartering it away, while thou livest. Imitate thy Saviour; refuse the whole World offred thee, in way of exchange for it: it is a more precious piece then the whole World besides, and [...]. Plato apud Plut. de util. ex immic. & adv. Colo [...]. all the wealth of it to boot: More precious at least ought it to be unto thee, because Non potest ulla compendri causa cōsistere, [...]i co [...]stetanima intervenire dispendium? ubi salutis damnum, illic utique jam lu [...]rum nullum est. quo enim lu [...]rum capiatur, nisi capiendi sede [...]inconcussa servetur? Eucher. ad Valer. Quid tibi proderit, si omnem mundum, aut ipse babeas, [...]ut tuis relinquas, si salutis at (que) animae detriment [...] patiaris. damno enim ammae totū penitus secū auserunt: nec quicquā homo omnino habere poterit, qui seipsum damno animae percuntis ami [...]. Salv. de avarit. l. 3. Si enim puer infans, cum st Dominus omnium quae jur [...] sunt ejus, nihil possidet mente sopita, quonam tandem modo quisquam quicquam mente possidebit amissâ▪ Aug. de Trin▪ l. 14. c. 24. the whole World, if thou hadst it, cannot availe thee, without it; Psal. 49. 7, 8. 1 Pet. 1. 18. nor will be accepted in exchange for the redeeming of it, once lost, and the regaining of it againe. For, Matth. 16. 26. What shall it avail [...] a man, saith our Saviour, to win the whole world, if he lose his owne soule? or what shall he give in exchange for his soule?
And so much for the first Question to be considered of, Whether thou hast power, or no, to dispose of thy soule?
[Page 17]The second Question, that may be mooved, and Doubt 2. Doubt, that may be made, is, Whether God will be wiling to accept of it, or no. For Legato renunciari potest, A Legatariis & fideicommissariis Legatum relinqui potest. a Legacie, though bequeathed and given never so solemnly, yet may be refused: Legatum accipere nemo no [...]em cogitur. None are bound to accept of Legacies, unlesse themselves will; and such as are matters of meere charge, we see many times refused. It is a question therefore not unworthy the discussing, to examine, whether God will be willing to accept of it, or no. For many commend their soules to him, and yet he accepteth not of them; many bequeath them to God, and yet the Devil surprizeth them, and carrieth them away with him to Hell, for all that. And it is a point not unworthy our due and serious consideration, to understand, and be well and truly informed, what course we may take, to be assured of this, that God will be willing to receive and accept of our soules, when they shall be in such manner commended unto him: the rather, for that our eternall safetie and welfare dependeth mainely, yea, wholly hereupon.
Wouldest thou know then, how this so weightie Question. a worke may be effected?
Take it briefely in these few Directions. Answer.
First, addict thy selfe to the service of God, while thou Direction 1. livest, if thou wouldest have God to take charge of thy soule, when thou diest. For, Psal. 34. 22. The Lord, saith David, redeemeth the soules of his servants: and, Psal. 86. 2. Lord, save thy servant, that putteth his trust in thee. Thou must be, with David, a servant of God, while thou livest, if thou desirest that God should take thy soule into his custodie, when thou diest. Otherwise, if neglecting and rejecting the service of God now, thou shalt abandon thy [Page 18] selfe to the service of sinne and Satan, to thy worldly courses, to thy fleshly lusts; it shall be a just thing with God, when thou commest on thy death-bed, to commend thy soule unto him for safegard, in that dreadfull and Heram illam decretoriam prospice, Sene [...]. epist. 102. quâ scil. de [...]tern [...] salute decernitur. decretorie houre, to turne thee over to them, whom thou hast served and followed in thy life; as Iudg. 10. 14. Ierem. 2. 28. he doth the idolatrous Iewes in Scripture.
Secondly, reconcile thy selfe to him, while thou livest, if Direction 2. thou desirest to commend thy soule to him, when thou diest. For what hope can a man have, if he shall commend his children, his charge, on his death-bed, to one, whom he hath beene at enmitie with all his life long, that he will be content to accept of such a Legacie as that? As Eliphaz therefore adviseth thee, Iob 22. 22. Acquaint thy selfe with God, and make thy peace with him; make a friend of him now, that thou mayest find a friend of him then. But that thou canst not, unlesse thou commest out of thy sinnes: for, Peccatores & Dei hostes, voces convertibiles. Psol. 37. 20. Rom. 6. 8, 10. sinners and Gods enemies are, in effect, one and the same. Thou must therefore break off thy league with sinne and Satan, ere thou canst enter into league of amitie with God; Nisi discordav [...]i [...] cū Diabolo, pacem non habebis cum Deo, August. nom. quest. N. Test. 92. Bellum ad Diabolli, pacem patrat ad Deum, Orig. in Rom. 5. thou must fall out with them, ere thou canst fall in with him.
Thirdly, receive his Word now, if thou wouldest have him to receive thy soule then. That is Eliphaz his advice Direction 3. also. Iob 22. 22. Receive, I pray thee, the Law of his mouth; and lay up his words in thine heart: not in thine head onely, but in thine 1 sal. 37. 31. & 40. 8. V [...] figam orationem tuam in auribus meis? Fige in corde tuo legem meam, Aug in Psal. 85. heart. Heare him now, that he may heare thee then. As Iotham to the Sichemites; Iudg. 9. 7. Hearken to me, that God may hearken unto you; so say I to you, that now heare me: Qui audiri vult à Deo, prius audiat Deum, Aug. hom. 28. [...], debilies apud Homer, I [...]ad. [...]. Hearken ye, not to me, but to God, [Page 19] that God may hearken unto you: Ne avertas aurem [...]uam [...] mondatis Domini, ne avertat & ipe suam à pr [...]cibus tuis, Lern. de temp. 29. Quare i [...] non percipts auribus tuis [...]ver. ba ejus, [...] quo vis percipi lachrymatuas? August. de temp. 245. Hearken to God, now calling upon you, for obedience, for repentance, for reformation and amendment of life, for charitable and conscionable dealing, for just and upright cariage, for circumspect and [...], Eph. 5. 15. accurate walking before him; if you would have God hereafter to hearken unto you, calling upon him, and crying unto him, for the safegarding of your soules. Otherwise, if you will imitate Psal. 58. 4, 5. Vide August. Inn. alios ibi. the deafe Adder, that stoppeth his care against the Charmer, that he may not heare the charme; heare what Solomon telleth you before-hand, and you will one day find too true, to your woe: Prov. 28. 9. Ejus enim Deus precem i [...] tribulatione cōtemnit, qui legem ipsius in tranquill ta [...]e contempsit, Greg. Moral. l. 5. c. 30. He that turneth his eare from hearing Gods Law, and God speaking to him in it, his very prayer shall be abominable: Yea, what God himselfe fore-telleth thee; and as he fore-telleth thee, thou mayest be sure it will be with thee: Prov. 1. 24. 28. Because I called, and you refused; I stretched out my hand, and you did not regard it; you set at nought all my counsell, and would none of my reproofe: therefore will I also laugh at you, in your calamitie; and mock you, when your feare surprizeth you; when terror shall seize upon you, as a violent storme, and destruction as a whirlemind: Then shall you call upon me, but I will not heare you; Esay 1. 15. crie you never so long, and never so loud. And surely, as Salvian well saith; Quid justius? quid aequius? non respeximus, non respicimur; non audivimus, non audimur, Salv. de provid. l. 3. What can be more just? what can be more equall? We regard not God, and God regardeth not us; we refuse to heare him, and he refuseth to heare us: if Zach. 7. 11. 13. because we stop our eares against Gods voice now, God stop his eares likewise against our suites then.
Lastly, cleanse thy soule: and having so done, be carefull Direction 4. to keepe it cleane, that it may be a fit gift to bequeath unto God: 2 Cor. 6. 12. Come forth, saith God, from among [Page 20] them, and separate your selves, and touch no uncleane thing; and I will receive you.
How is that done? may some say. Question.
Reade but a Verse or two further, and there thou Answer. shalt find it: 2 Cor. 7. 1. Let us cleanse our selves from all filthinesse both of flesh and spirit, and finish our sanctification in the feare of God: For, 1 Iohn 3. 3. Every one, saith Saint Iohn, that hath this hope, doth purifie himselfe, as he is pure.
And, I beseech you, consider this seriously with your selves. Is there any man so vile, and void of shame, as that he dare presume solemnly to bequeath Malach. 1. 8. to some honourable person, some greasie dish-clout, or some durtie shoo-clout, or some filthie, menstruous, materie ragge? or so sottish, and void of common sense, as to imagine once, that such a person as he is would accept of such a gift? yet Peccante nil est tetrius, Nil tam leprosum aut putridum: Cruda est cicatri [...] criminum; Olctque ut antrum Tartari, Prudent. de Coron. 2. is not any such thing so vile and abominable in mans eye, but a sinful soule is much more vile and Psal. 11. 5. Esay [...]4. 6. abominable in Gods sight. And Indignum est dare Deo, quod homo quilibet dedignetur. Hieron. in Mal. 1. dare any then presume to tender such a present unto God? or can he conceive the least hope, that God should accept of it? What should God doe with a foule, a filthie, a prophane, an impure a sottish, a beastly, a brutish, a swinish soule? Is suc [...] a soule fit to be and abide with God in heaven, where i [...] 2 Pet. 3. 13. nothing but holinesse, where Apoc. 21. 27. no uncleane thing ca [...] enter?
Doest thou intend then to bequeath thy soule unt [...] God? 2 Tim. 2. 21, 22. purge it and cleanse it, that it may be a fit gif [...] for him, who is 1 Sam. 2. 2. holinesse it selfe; and having so done Iam. 1. 27. be carefull to keepe it so. Hadst thou some one choise jewel, that thou purposedst at thy decease, to leave to some speciall friend of thine, how chari [...] [Page 21] wouldest thou be of it? how carefull to keepe it faire and cleane, when thou shouldest at some time, as occasion is, weare it and make use of it? And, if it should, against thy will, and beside thy purpose, upon such occasion, by some occurrent or over-sight, take any soile, how diligent to wipe it, or burnish it, to get the soile off it, and to reduce it to its former lustre againe? Have the like care for thy Soule, that precious Piece, that thou purposest at thy decease to commend to thy God, to thy Christ; Iam. 4. 8. Ierem. 4. 14. make it cleane, and 1 Tim. 5. 22. 1 Iohn 5. 18. keepe it cleane. And because that, by dayly occasions, while 2 Cor. 10. 3. thou livest here in the flesh, and Ioh. 17. 11, 15. conversest in this Galat. 1. 4. 1 Iohn 5. 19. wicked world, Nemo non aliquod nobis vititim, aut commendat, aut imprimit, aut nescientibu [...] allinit, Sen. epist. 7. affricant nobis rubiginem suam. Ibid. virus suum in vicinos transferunt. Idem de irâ, l. 3. c. 8. it will be gathering of soile, be thou never so carefull; be ever and anon washing it with the teares of renewed repentance; be ever and anon scouring it, and fetching off the soile that it so gathereth, by serious contrition and heartie remorse; that, when the time shall come, which Eccles. 9. 12. thou knowest not how soone or sodainely may come, it may be 1 Thess 5. 23. 2 Pet. 3. 14. presented pure and spotlesse to him, whom thou intendest it now unto.
To close up all in few words. Wouldst thou resigne Conclusion, with Recapitulation. and give up thy soule unto God, at thy going out of the world, with good assurance of gracious acceptance with him? Then be thou now carefull, while thou livest here in the world, to addict thy selfe to the service of God, to reconcile thy selfe unto him by unfained repentance, to yeeld constant obedience to his knowne word and will in all things, to cleanse thy soule from all sinfull filth; and having so done, to keepe it in an holy and pure plight. Thus if thou shalt doe, assured thou mayest be, that thou shalt not be so forward [Page 20] to recommend thy soule to God, when thou diest, but [...], Plato Polit. l. 10. God will be as readie and forward to receive it, and accept of it, when it shall be by thee so recommended unto him. Yea, suppose thou shouldest be taken so sodainely, that thou shouldest not have time and space in solemne sort to commend thy soule to God, yet shalt thou find him as readie and forward to accept it, and to take charge of it, as thou wouldest have beene to request so much of him, hadst thou had time, and abilitie, and opportunitie so to doe.
IT remaineth, as is usuall, and not unusefull, if it be not abused, in these cases, and upon these occasions, to speake something concerning our right deare & deservedly beloved Christian Sister, M •is I [...]ice Featly, whose remaines we now performe this last office unto, to the praise and commendation of Gods worke and grace in her, and the incitement of others to the imitation of her. And I could wish, that some other, better able then my selfe, were to performe this office; or that mine owne abilities were better, for the performance of it according to her due desert. But it was her desire, which I might not say nay to; and I might peradventure, in some respects, be deemed fitter for it then many others, though of better abilities then my selfe. What I shall speake of her, I shall speake the more freely and boldly, because I shall speake most out of mine owne observation; having knowne her a long time in severall estates, a Wife, and a Widow, againe and againe, in the prime of her yeeres, in her decaying dayes, and in her last concluding times; and having had speciall occasion to take notice of her and her carriage in each.
It had pleased God to adorne her with outward endowments, such as are usually of Iob. 42. 15. Esther 2. 3. Psal. 144. 12. Ita (que) Aristoteles qu [...]renti, quâ de causa pulchrarum consortio▪ delectentur homines, respondit, [...], Laert. l. 5. no small esteeme in the world, in that Sex especially; I meane, with comelinesse of person, and amiablenesse of countenance, above and beyond many, if not the most, of her Sex.
And, howsoever the Heathen man hath well observed, and by experience over-common too oft it appeareth, [Page 24] that Rara est concordia form [...] Atque pudicitiae.—Iuvenal. Sat. 10. L [...]s est cum formâ magna pudicitiae. Naso ep. 15.— [...]. Eurip. apud Galen. pro [...]rept. Quas majora [...]ranent discrimina, Iuven. ib. Beautie is a shrewd bait, and hath beene the Helena apud Euripidem, [...]. bane of not a few; yet was it farre otherwise with this our Sister: she passed the flower of her youth, Sine culp [...], sine [...]abul [...], Apul. apol. without fault or fable, as he speaketh, free from any the least aspersion or Quae [...]asta est? de quâ mentiri faina veretur, Bias apud Auson Lud. Sap. imputation in that kind.
It is true indeed that Solomons Mother saith, that Prov. 31. 30. Beautie alone is but vaine, and favour is oft [...], Menander. [...], Galen. protrept. c. 4. [...]. Theocrit. Idyl. 23.— Summ [...] nequicquam pelle decorus, Pers. Sat. 4. Introrsum turpis, speciosus pelle decor [...], Flacc. l. 1. epist. 16. full of deceit. Yea, it is true that another saith, that [...], Eustath. in Iliad. [...]. Beautie without Vertue is no grace, but a disgrace to those that so have it; a meanes, as Inde Homero, [...]. Eustath. in Il. [...]. to draw more eyes after them, so [...]. Plato Menexen. Proverb. 11. 22. to expose them to the more disgrace & reproach, while their defects, by occasion thereof, are more eyed. But it is no lesse true on the other side, that the Poet hath, and is generally acknowledged; that, Gratior est pulchro veniens è corpore virtus. Maro Aeneid. lib. 5. licet reclamante Seneca epist. 66. where Vertue and Beautie doe concurre, they give much luster mutually either to other. And so was it with her; her inside was sutable to her outside, or superiour rather unto it: God had dealt largely and liberally with her, in regard of either, and in that part especially, that is the more to be regarded. He had endowed her with a greater measure then ordinarie, in that Sex especially, of wisdome, of discretion, of understanding, of knowledge how to behave her selfe so, as her behaviour should be, not inoffensive onely, but very gratefull and acceptable to those, that had either interest in her, or occasion to converse with her.
[Page 25]And what God in this kind had bestowed on her, she was carefull accordingly to imploy and improve. For, for her cariage and courses, she was such an one as Solomons Mother describeth Prov. 31. 10. 29. in the last of the Proverbs, as the Apostle Paul requireth Tit. 2. 5. in the second to Titus; a constant [...], unde [...], mukeris conjugatae symbolum, [...], [...]lu [...]. conjug. praecept. keeper at home; nor idle in the house, but a diligent and industrious, a prudent and provident, directer and disposer of domestick affaires; housewifely, without harshnesse or hastinesse; quiet and peaceable, without sluggishnesse or sheepishnesse; grave, without austeritie; cheerefull, without levitie; modest, without statelinesse; kind and courteous, without either incivilitie on the one side or loose daliance on the other. In generall, such was her sweet, discreet, and well-tempered demeanure, as gave abundance of satisfaction and contentment, not to them alone, that it pleased God successively to joyne her unto, but to their friends, and those that had interest in them; yea, to all, familiars or strangers, of what state and degree soever, that had occasion to repaire to them, and to be entertained with them. Issue indeed she had none: it seemed good to God, to denie her that blessing. But to the children of some of them, that God had joyned her unto, she was no step-mother, but as carefull of procuring their good, and as forward to performe any good office for them, as if she had beene a naturall Mother unto them: That, which some of them, were they surviving, I know, would freely testifie; and those of them that doe survive, if they be not extremely unthankfull, cannot but right willingly acknowledge. And some of her first Husbands kindred, beside others not a few, she brought up as carefully, as if they had beene her owne children. In a word, she was such an one, as Eccles. 7. 28. Solomon could hardly [Page 26] sind one of a thousand; a compleat Woman, a compleat wife; defective in nothing, that might be required in either.
But to rise a step higher. Morall vertue indeed, without grace, is, as Ierome, after Irenaeus and Tertullian, telleth us, but Vitreum Marga [...]tum. Irenaeus [...]rasal. adv. haeres. 1. Tertull. ad Martyr. c. 4. & ex cod Hicron. ad Demetr. & ad Laet. a glassie Bugle, but a counterfeit Pearle; and all the acts thereof, unlesse they be sanctified, are but Splendida [...]eccata, Aug. adv. I [...]ian. l. 4. c. 3. & de nupt. & conclip. c. 3. glittering slips, as Augustine speaketh. And yet let me tell you by the way, that even these helpe much to Tit. 2. 10. adorne grace, where it is; and that for want of these, to the no small Plus in he [...] valere vires ingeni Quam gratiam, insirmat valorem grati [...]. disgrace of grace, even such married persons as professe and pretend much grace, yet live many times lesse quietly, contentedly, and comfortably together, then many other meere naturall ones doe. But these things, in this our Sister were seasoned with grace. She was a woman, as of a vertuous, so of a gracious disposition: and this her gracious disposition was manifested in two things especially, her Pietie, and her Charitie.
To begin with the latter. For her Charitie, Charit [...]s incipit, ut a se, sic [...] suis. it began indeed at home; (both 1 Tim. 5. 4, 8. reason and religion require it should so doe) at her kindred and allies, I meane; of whom, not a few (as I touched in part before) were relieved and supported by her; there seldome or never wanting some or other of them, that were either educated with her, or maintained neere to her. But neither did her charitie stay and stint it selfe there, with them that were with her, as at the Well-head; but the streames of it issued out & dispersed themselves abroad to poore neighbours of all sorts, on every side of her. Divers pensioners she had, that in a constant course received the fruits of her bountie; but no other were excluded from tasting thereof, and that liberally and largely, when [Page 27] occasion so required. For she was (which I take to be 1 Cor. 13. 4. two principall properties of Charitie) as very Hebr. 13. 1. 3. pitiefull and prone to commiserate the wants and necessities of others; so no lesse 1 Tim. 6. 18. [...]. bountifull and forward to communicate thereunto, as well by personall aides, as by free and liberall supplyes. And whereas she had pretie skill in matter of Physick and Chirurgerie, (as indeed what was she not skilfull in?) in this kind she was exceeding helpfull, by Waters and Medicines, as well as advice, to such poore soules as were not able to entertaine Physician, or to goe to the cost of procuring Physick; being not onely as Physician, but as Apothecarie also to them. In regard of which her charitable both disposition and practise, as I doubt not, but that she both had the prayers of the poore, that 2 Cor. 9. 12. blessed God for her, while she lived, and hath now the Matth. 10. 42. reward of it from him and with him in Heaven; so I assure my selfe, that those poore soules in those parts doe find no small want of her, now she is gone, and will [...]eele it dayly more and more.
For her Pietie, it appeared in her Devotions, publike and private: Publike, in her constant repaire to Gods House, and the publike worship and solemne Service there celebrated, when and while health & strength permitted. Private, (and howsoever there is a Matth. 18. 19, 20 promise of a more ample blessing upon the publike meanes; yet peoples private devotions, Matth. 6. 6. wherein fewest eyes are upon them, and which none are conscious unto but God and their owne soules, are a Psal. 63. 6. Esa [...] 26. 9. Ca [...]. 3. 1. surer seale and evidence of their, inceritie: Vere dolet is, qui sine teste dolet. Martial. l. 1. epigr. 34. Tal [...]s quisque est, qua'is apud se est; qualis est r [...]mo [...]s a [...]bitris. such are persons indeed, as in private they are) as by her constant standing times of prayer, foure severall times each weeke-day, and six on the Lords day: a course, which (as I am informed) she had constantly for many yeeres continued: so by her diligent reading, [Page 28] in the first place, of Gods Oracles, having within some terme of yeeres next before her decease, read the whole New Testament twelve times over; and that, not slightly and super [...]icially, but so, as Quod Lucitio Seneca, epist. 2. Cum multa pe [...] curreris, [...]num altquod excerpe, quod illo die concoquas. to observe somewhat that might be usefull unto her, either out of or upon every Chapter she read; that which by a multitude of Notes left behind her in writing, may evidently appeare: as also by her frequent perusall, in the next place, of the pious workes of religious Writers, that might further and forward her in the good wayes of God. Among which, she professed her selfe to be much affected with some, because they seemed to her to write, as she said, not to shew their learning, but out of their owne sense and feeling; of that, no doubt, that she felt also together with them, and which caused her therefore the rather so much to affect them.
Yea, one good proofe of her pietie may be this: That for her better advancement and improvement therein, in her last choice, among many Matches moved to her, (as one of her parts & meanes could not want motions) yea, and some of them not lightly to have beene disregarded; yet passing by all other, she pitched upon one, of whom, in regard of his presence, I will not say what I might; onely this I will say, one that she justly deemed might be a prime instrument of procuring and promoting her spirituall progresse in the work & course of grace. And that this was her maine end and aime in that her choice, she manifested by a speech (which I may not let passe) uttered by her to him at the time of her enter-marriage with him, (at what time she stated him for his life in the house she lived in; that which his pastorall charge there afforded him not) and remembred againe by her in the time of her late sicknesse; I settle [Page 29] thee here for the Earth, that thou mayest settle me for Heaven. And as this was her maine end therein, so her desire and endevour was to make use of it accordingly, (for she was not one of Solomons fooles) that Prov. 17. 16. have a price in their hands to get wisedome with, but have no heart or minde, wit or will, to make that use of it.) To which purpose, I remember, that repairing sometime to visit them, (that which mine engagements to either of them required, and had beene more frequent, but that distance of place, necessary employments, & crasinesse of body restrained it) when he and my selfe were in her presence talking together, of the occurrents of the time, and some points of Schoole-learning, somewhat out of her element, and above her spheare, she strooke in with us, and requested us to discourse rather of somewhat, that she might also receive some benefit by, that might be usefull as well to her as to us.
But I forget my selfe: The time spendeth, and my strength and speech with it; and I must therefore of necessitie omit many things, that might else have well beene mentioned.
I draw toward an end, together with her end. And the Termi [...] ad quem dat appellatien [...]m. end indeed is that, that is all in all. Yea, the maine end of a mans whole life, should be to make a good end of his life. ( Tot [...] vitâ discendum est [...]ori. Senec. de brevvit. c. 7. Egregia res est, mortem condiscere, Idem ep. 26. Magn [...] i [...]s est, & diu discenda, cum advene [...]it hora illa inevitabilis, aequo animo abire, Idem epist. 30 We should be all our life long a learning to dye, [...]aith Seneca.) Perseverantia sola virtutum co [...]onator, Bern. epist. 32. & 109. It is perseverance alone, saith Bernard, that carr [...]eth away the Crowne. And, Cedunt prima postremis, Tacit. annal. l. 13. Vita posterier priori praejudicat, Hier. ad Furia [...]. The latter part of a mans life carryeth it away from the former, saith another, if the latter be not answerable to the former. But it was not so with her. The close of her life was sutable to its fore-passed tenor, in renewed acts of pietie and [Page 30] charitie enter-woven together the one with the other. For, beside other Legacies, to the value of three hundred and fortie pounds, and upwards, by the free consent of her worthy Consort, disposed to pious and charitable uses; she hath given to this Parish, wherein she drew her first breath, the summe of foure pounds per annum for ever; partly, for a Sermon, a worke of pietie; and partly, for the reliefe of the poore, an office of charitie. And to the Church of Lambeth, in which Parish she spent the greatest part of her life, and gave up her last breath, she hath bequeathed a faire Communion Cup, to be raysed from the sale of some of her principall Iewels; that so those ornaments (I give it you in her owne words) that had adorned her, while she lived, might adorne the Church of God, when she was dead.
In her last and fatall sicknesse, her cariage was such, that her [...]ietie and her patience might have seemed to contend for the superioritie, but that they were so sweetly combined together, that the one was expressed and appeared in the other. Nor is it to be marvelled, if it were so with her; for she freely professed to some of those that resorted to her, That she had alwayes beene carefull to lay up in store for the great day of her dissolution. Patience she still prayed for, frequently using that sweet and pious saying of S. Augustine; Da quod jubes, & jube quod v [...], August. de dono [...]ersever. c. 20. Lord, give what thou commandest, and command what thou pleasesl. And patience she practised. For it is credibly reported by those that were most and neerest about her, that albeit her paines and torments were very great and grievous, yet no one idle word, or speech savouring of impatience, was ever heard to fall from her. And, when those that attended her, offred sometime to have removed her for her ease, (and paine, we know, maketh persons usually desirous of [Page 31] oft removall) she refused it, saying, That she should shortly be removed; to a better place and state, she meant.
The Evening before her departure, she requested Prayer (of which alwayes she was much desirous) to be continued by her, untill two of the clock; about which time, (which was not before understood what she meant) as if it had beene some way revealed unto her, her senses so failed, as she could not longer be apprehensive of ought done about her.
Her last words were, not much unlike that of S. Stevens here; Sweet Iesus, helpe me: And, with the Spouse in the Apocalypse; Apoc. 22. 20. Come, Lord Iesus, even now. With which words her speech failing, yet ceased she not, so long as any use of sense continued, to lift up incessantly both hands, while abilitie so to doe lasted; and the one of them still, when the other of them failed; thereby giving notice of her heart inwardly lift up unto him, who by his gracious hand at length tooke her hence, and received her to himselfe.
With whom leaving her at peace and rest, in joy and blisse, let us likewise lift up our hearts and hands to him; humbly beseeching him, that he will be pleased to make the things now spoken usefull unto us, and to prepare and sit us for the like end. Amen, and Amen.
PErlegi concionem hanc funebrem cui Titulus est [ S. STEVENS last Will] eámque typis mandari permitto.