Saint Stephens Last Will and Testament

SAINT STEVENS LAST WILL AND TESTAMENT.

T HIS Text may not unfitly be termed 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 Soul unto. And it is conceived in form of an humble Petition and supplication preferred unto Christ▪ 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:

• 1. The Legator, or the party bequeathing; blessed Steven, now suffering for Christ's cause.
• 2. The Legacy, his Soul; my Spirit.
• 3. The Legatee, or the party to whom it is bequeathed, Christ; Lord Jesus.
• 4. A request to him, for the acceptance of it; receive my Spirit.

Now hence, in the first place, in that S. Steven here thus invocateth Christ (for so the words fore-going precisely term it) we might well against the Arians observe the Deity of Christ. A point, whereof very pregnant and plentiful proofs might be produced and pressed out of God's Word.

1. From the Titles given unto him. He is called God. The Word was God. Elohim. Thy Throne, O Elohim, is forever and ever: by the Apostle expounded of him, Adonai. The Lord said to Adonai, my Lord: expounded likewise of him, as by himself, so by the Apostle also. Jehovah, (the peculiar name of the only true God ) and that more then once; Jehovah Tsidkenu; Jehovah our Righteousness. He is called the true God, or very God; the great God; the mighty God; God above all, to be blessed forever.

2. From the Works ascribed unto him: The Work of Creation; By him all things were made: the Work of Supportation; By him all things are upheld: the Work of Sanctification; Ye are sanctified in the Name (that is, by the Power ) of the Lord Jesus: the Work Of Salvation; Who saveth us from the wrath to come.

3. From the Trust reposed in him: as by Steven in this place, so by other of the faithful elsewhere, exhorted and encouraged by himself also so to do. Ye trust in God (saith he) trust ye also in me. And whereas they are denounced all accursed, that trust in any but God, they are pronounced all blessed that trust in him.

4. From the Honor exhibited unto him. First, of Adoration; and that not from the meanest only, but from the most eminent creatures; not some, but all of them: Worship him, all ye God's, that is, all ye Angels of God; so explained, where it is also by the Apostle applied unto him. Secondly, of Invocation: it being in Scripture made more then once the description of a Christian, one that calleth upon the Name of Christ: and practiced by blessed St • ven, as we see, in this place.

Which, as it overthroweth that pestilent Doctrine of Arius, who denied the Deity of Christ: so it may serve to confirm us in the Faith of Christ, and in dependence upon Christ, with full assurance of undoubted safety unto all those that shall so do. For if Christ be God (as undoubtedly he is) and he be with us, as he hath promised to be forever with all those that be his; then may we well say with the Apostle, If God be with us, who can be against us? They must overcome God himself, that prevail against us, saith Augustine: and with the Psalmist, Though I walk through the vale of the shadow of death, I will not fear, as long as thou art with me: for, Where can any be, either well without him, or but well with him? saith Bernard. And upon this very ground doth our Savior give assurance to all his, that they shall never any of them miscarry, maugre the might and malice of all their adversaries whatsoever. My Sheep hear my voice, and I know them, and they follow me; and I give them life eternal, 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 Soul, his Spirit; we might hence observe the dignity, eminency, and excellency of the Soul above the Body: in that, whereas the Body is but Flesh, common to us with the Beasts, and made of the same matter and mould that they were; the Soul, it is a Spirit, common to us with the Angels, who are also termed Spirits. Yea, by it we come as near to the very essence of God, as the creature is able to approach the Creatur. Since that, as God is said to be a Spirit, so the Soul is likewise termed a Spirit; as by Steven here, so by Solomon, and others, elsewhere.

That which should teach us, to esteem higher of our Souls, to make more account of them, to have more regard to them, then the most commonly have. For, The better part justly challengeth the greater care, saith Eucherius. And this should we be the more careful of; since that (as we see in S. Stevens example here) the Soul may subsist and do well without the Body, whereas the Body cannot subsist or do well without the Soul.

As also it may justly reprove the foolish, sottish, and preposterous practice of those, whose whole care is for Back and Belly, (as we say) for the Body, with a total disregard and neglect of their poor forlorn Soul: many even of those that profess themselves Christians, so living, as if they knew not that they have a Soul; the most, as not knowing, or at least, not considering, what a precious piece the Soul is.

Thirdly, in that S. Steven here freely rendereth up his soul unto Christ; it may inform and mind us, what the duty of every Christian man is; to wit, willingly to give up his soul to Christ, when he calleth for it. Since that, as the Heathen man well saith, It is one part of well dying, to be willing to die; and to render up our souls readily, when they are called for away from us.

Yea, to be ready and willing, with blessed Stephen here, not to give up our souls only in an ordinary way, but to lay down our lives, as he did here, for Christ's 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, speaking of those words of our Savior to the two Brothers, James and John; You shall drink of the Cup that I drink of: (the Cup of Martyrdom he meant) How was this fulfilled, saith he, when as S. John never suffered death for Christ, but died (as the stories of him tell us) a natural death? And hereunto he maketh answer, that there are two sorts of Martyrs: there are Martyrs in work, 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. James was one of the former, John of the latter. In the former respect the Apostle Paul was but once a Martyr, in the latter respect, he was oft, yea, every day a Martyr: I die (saith he) every day; to wit, in regard of disposition, propens • tie, purpose, readiness, and resolution so to do; expectation of it, and preparation sor it.

And the same doth our Savior himself require of all those that be his: If a man (saith he) will follow me, he must hate his own soul; ( his own 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 weary of it, and out of love with it) or he cannot be my disciple. And again, If any man will come after me, he must renounce himself, and take up his cross every day: not, take it up, and not die upon it; (That is the manner and guise of hypocrites, saith Bernard ) but be content and ready every day to be crucified; to die daily for Christ, as the Apostle did, in will, in disposition, in heart and affection, in readiness and resolution at least.

But the main Point that I shall pitch upon, and desire to insist most upon at present, is this; to wit, that,

It is the usual practice of God's people, in times of danger or distress, and especially at point of death, to commit and commend their souls unto God, and unto Christ.

So David, in time of distress and danger; Into thy hands, O Lord, I commend my spirit: So our Savior, on the Cross, at point of death, using also the same words; Father, into thy hands I commend my Spirit: So blessed Steven here, drawing now his last breath; Lord Jesus, receive my spirit. So S. Peter exhorteth all good Christians to do: Let them in well-doing commit their souls unto God. And so S. Paul professeth that he had done: I know whom I have trusted (to wit, with my Soul ) and to whom I have committed it.

And it is, as a point of great equity, so a point also of good policy, for God's people so to do.

Reasons hereof, the very places before produced afford not a few.

For first, he is their Father. It is our Savior's ground: Father, into thy hands I commend my Spirit, and, Father, save me from this hour. And indeed, whom should children in distress and danger resort and seek to, for succor, relief, support, and protection, but to their Parents? Or whom should God's children commend their spirits unto in the like cases, but to him, that is Pater Spirituum, the Father of their spirits, their spiritual Father?

Secondly, he is their Creator. That is one of S. Peters grounds: Let them commit their souls, saith he, to God the Creator: It is he that gave the soul at first; from him they have it. And to whom then should it be returned again, but to him, from whom it came? The Spirit, saith Solomon, returneth to God that gave it.

Thirdly, he is their Redeemer. Thou hast redeemed it, saith David. He hath redeemed it; he hath paid deer for it, and hath therefore best right to it. Ye are bought with a price, saith the Apostle, and ye are not your own; Christ hath bought it with his blood. And whom is the Soul fittest to be recommended unto, but to him who hath most interest in it, having paid such a price for it?

Fourthly, he is their Savior. So importeth the Name Jesus, that S. Steven here useth: It is his Office, his undertaking, to save. And whom then may the Soul better for safety betake it self to, then to him, that hath undertaken to save it? The rather, since that no safety can be had for it by any other. For there is no salvation by any Name, but by this alone.

Fifthly, he is able to keep and to save whatsoever in this kind he shall be entrusted with. I know, saith the Apostle Paul, whom I have trusted; and that he is able to keep that that I have committed unto him: his Soul, he meaneth, which he had trusted him with. It is said of our Savior, that he sought unto him, that was able to save him. And well and wisely do the Saints and servants of God, in commending their souls to him, that is able to save; yea, alone able to save, both themselves and their souls.

Sixthly, he is as able, so willing; as powerful, so faithful: That is another of Saint Peters grounds; He is a faithful Creator: ( Not one that createth, and careth not for what he hath created, saith Augustine ) And as a faithful Creator, so a faithful Redeemer; ( Thou hast redeemed it, saith David, O Lord God of Truth ) one that never failed any of those, that reposed trust in him. The Lord (saith the Psalmist) redeemeth the souls of his servants; and none that trust in him, shall perish.

Seventhly, it is their only safety so to do. For, as Bernard observeth, speaking of those words; The Spirit of the Lord departed from Saul, and an evil spirit molested him; Whom God leaveth, the Devil taketh: so here, Whom the Lord receiveth not, those Satan surpriseth, to their endless woe, to their eternal undoing.

Lastly, it is not in vain, or without good ground, that they so do, but with assured hope of good success; they have good assurance of faith, that they shall speed in this their suit. The Lord, saith David, will save me from the hand ( that is, the power) of Hell; for he will receive my soul. And, The Lord will succor them, and deliver them: he will deliver them from the wicked; (from that wicked one, especially) he will save them, because they put their trust in him.

By all which laid together, it may evidently appear, that the people of God do as well wisely and safely, as justly and equally, in the committing and commending of their souls unto God.

Now this may first serve to control and condemn the vain, fond, and inconsiderate course of those of the Romish Synagogue; who, in such cases of danger and distress, or when they lie a dying, are wont, passing by God and Christ, (whom the blessed Saints and servants of God, as you have heard, use to seek unto) to commend their souls 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 they forsake the fountain of living waters, and betake themselves to broken Cisterns, that cannot afford any; while they seek for safety to those, who themselves needed a Savior, being not able to save themselves: and of whom we may well say, as those sometime of Saul, 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 to God's people, against fear of danger and distress, yea, even of death it self; since that they have a Christ, a God, an Almighty Savior, a most powerful Protector, whom they may commit and commend their souls unto, in such case, and upon such occasions. Indeed, the rich man's wealth is a strong tower in his conceit, saith Solomon. But, alas, this his imaginary Fort faileth then, when he hath most need of it, when it should stand him most instead. For, Riches avail not in the day of wrath; and much less, at the hour 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 nourish hopes, and feed himself therewith, while he liveth; yet when he dieth, his hopes perish, and die together, with him; being founded wholly upon worldly things; that then, at least, if not before, fail. But what find we in the same place, and in the very next words? The Name of the Lord is a strong Tower indeed; the Righteous have recourse to it, and are saved: and the Righteous man therefore hath hope even in death, because he hath one even in death to entrust with his soul, and to undertake the charge of it; who is able, not to save it only from death, but to save it in death; to give issues even in death against death; to make death no death, but a remedy against death; and an entrance into life.

Thirdly, it may serve to approve and justisie that received course of Christian people, in making of their Wills, of bequeathing of their souls to God, and to Christ; it being warranted, as you see, both by the approved practice of the faithful, recorded in Scripture, and by sundry incitements and encouragements therein given thereunto.

But, because with many, yea, the most part, this is done rather of form and fashion, then of faith; and that many that so do, yet miscarry for all that, and are never a whit the nearer for the attaining of their desire in this kind, if they do at least desire what they would seem to do, in it: the last Use shall be for Caution unto everyone of us, to admonish us, so to carry things while we live, that we may do so with assured hope of good success, when we die.

And here I instantly and earnestly (for it is a matter of no small moment, but as much as your soul is worth) beseech everyone of you, for God's sake, for Christ's sake, for your own souls sake, seriously to consider beforehand with yourselves, what it is that you intend to do in this kind, and how likely you are to speed in what you shall do. 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 soul; which is thy preciousest jewel, whether thou esteem it so, or no. And whom intendest thou to bequeath it unto? I presume, unto God thy Maker, unto Christ thy Savior, whom thou professest to count thy dearest friend.

Yea, but here two Questions may be moved, and a twofold Doubt made:

The one, Whether thou hast power to dispose of it, or no?

The other, Whether he will be willing to accept of it, or no?

First, I say, Whether it be in thy power to dispose of it? 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 Rules in the Civil Law: A slave, or a vassal, can make no Will; for such an one is not his own, but his Lord's; and, Whatsoever he acquireth, it accrueth to his Lord: nor can he therefore dispose of ought, because he hath naught. For, how can he have ought as his own, who himself is not his own, but another's? If therefore thou beest not a Freeman, but a slave to sin, a vassal to Satan, what power canst thou have to dispose of thy soul, or to bequeath it unto Christ?

Yea, but how may I know, whether I be so, or no?

The Apostle telleth thee: Do you not know, saith he, that whomsoever you obey, his servants you are, whom you do obey? Our Savior telleth thee, who is Truth it self, and he bindeth it, for the more certainty, with a double Amen, and biddeth thee take it upon his word: Verily, verily, I say unto you; Whosoever practiseth sin, is a servant, or a slave to sin. As long therefore as thou continuest in the practice of sin, so long art thou no Free-man, but a slave and vassal unto sin, and hast no power to dispose of ought.

Wouldest thou then be free, and have power to dispose of thy soul, when thou art making of thy will? Take heed how thou livest in any known sin: for in so doing, thou shalt enthrall thyself unto it, thou shalt make thyself a slave and a vassal to it, and to Satan by it; and so being, thou shalt have no more power to dispose of thy soul, then any slave or vassal hath to dispose of himself.

Secondly, hast thou not made sale of thy soul already? For can a man by will demise, devise, or dispose of that, that he hath mortgaged, yea, that he hath made sale of before? No, undoubtedly. No more hast thou power to dispose of thy soul, if thou have sold it to sin, if thou hast made it over to Satan before.

Thou wilt say to me, it may be, How may that be 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 souls to the Devil: but for my part, I never had any dealing with him, nor intend by God's grace and help ever to have.

Yea, but many others as well as Witches, sell their souls to the Devil; and those, such as never had any such dealing with him, as they have. It is said of Ahab, among others, that he sold himself to sin. Conceive it thus. They have a Proverb in Spain of a Woman, as Ludovicus Vives telleth us; If she give a gift, she giveth her self; if she take a gift, she selleth her self. We may thus apply it to our present purpose: If a man give ought to God, he must give himself with it; (for God regardeth the giver, not the gift) if he receive ought from Satan, he selleth himself for it. For example: When the Devil tendered to our Savior the whole World, and the glory of it, if he would fall down and worship him; had our Savior condescended to that his motion, and accepted of that his offer, he had sold himself to him for it. In like manner, when matter of pleasure is tendered to thee, that may be compassed by some sinful or unclean act, matter of profit and gain, that may be attained by some indirect course, by deceit, lying, perjury, oppression, extortion, and the like: that pleasure, that profit, if upon such terms thou ad •• and accept of it, thou receivest from Satan, thou sellest thy soul away for it.

And here, I beseech you, let me plead to you, and prevail with you, in the behalf of your souls; making that suit, in effect, to you for your souls, that David did sometime to Saul (though in another kind) for his soul: As thy soul, faith he, hath been precious in my sight, so let my soul be precious in thy sight. So say I to you: As your souls have been precious in God's sight, in Christ's sight; in God's sight, that sent his Son to save them; in Christ's sight, that shed his blood to redeem them: so let them be precious in your own eyes. Be not so unthankful to God, so ungrateful to Christ, so injurious to thyself, as to barter away thy soul for such toys and trifles, either of momentary pleasure, or of transitory pelf, as the Flesh, or the World, Satan's Brokers, and he by them, shall tender unto thee, to deceive thee, and bereave thee of so precious a piece. Consider seriously with thyself now beforehand, what a dis-heartening it will be to thee, when thou shalt lie 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 soul, which thou shalt desire then to dispose of otherwise. And when any such offer therefore shall be made unto thee, call to mind again what now is told thee, and say to thyself; Oh, with what heart or hope may I hereafter be •• eath my soul unto God, if I sell it now away to Satan? •• nd, as thou wouldest be free, to dispose of thy soul, when thou diest, take heed of bartering it away, while thou livest. Imitate thy Savior; refuse the whole World offered thee, in way of exchange for it: it is a more precious piece then the whole World besides, and all the wealth of it to boot: More precious at least ought it to be unto thee, because the whole World, if thou hadst it, cannot avail thee, without it; nor will be accepted in exchange for the redeeming of it, once lost, and the regaining of it again. For, What shall it avail • a man, saith our Savior, to win the whole world, if he lose his own soul? or what shall he give in exchange for his soul?

And so much for the first Question to be considered of, Whether thou hast power, or no, to dispose of thy soul?

The second Question, that may be moved, and Doubt, that may be made, is, Whether God will be wiling to accept of it, or no. For a Legacy, though bequeathed and given never so solemnly, yet may be refused: None are bound to accept of Legacies, unless themselves will; and such as are matters of mere 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 souls to him, and yet he accepteth not of them; many bequeath them to God, and yet the Devil surpriseth 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 souls, when they shall be in such manner commended unto him: the rather, for that our eternal safety and welfare dependeth mainly, yea, wholly hereupon.

Wouldest thou know then, how this so weighty a work may be effected?

Take it briefly in these few Directions.

First, addict thyself to the service of God, while thou livest, if thou wouldest have God to take charge of thy soul, when thou diest. For, The Lord, saith David, redeemeth the souls of his servants: and, 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 soul into his custody, when thou diest. Otherwise, if neglecting and rejecting the service of God now, thou shalt abandon thy self to the service of sin and Satan, to thy worldly courses, to thy fleshly lusts; it shall be a just thing with God, when thou comest on thy death-bed, to commend thy soul unto him for safeguard, in that dreadful and decretorie hour, to turn thee over to them, whom thou hast served and followed in thy life; as he doth the idolatrous Jews in Scripture.

Secondly, reconcile thyself to him, while thou livest, if thou desirest to commend thy soul 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 been at enmity with all his life long, that he will be content to accept of such a Legacy as that? As Eliphaz therefore adviseth thee, Acquaint thyself 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, unless thou comest out of thy sins: for, sinners and God's enemies are, in effect, one and the same. Thou must therefore break off thy league with sin and Satan, ere thou canst enter into league of amity with God; 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 soul then. That is Eliphaz his advice also. Receive, I pray thee, the Law of his mouth; and lay up his words in thine heart: not in thine head only, but in thine heart. Hear him now, that he may hear thee then. As Jotham to the Shechemites; Hearken to me, that God may hearken unto you; so say I to you, that now hear me: Hearken ye, not to me, but to God, that God may hearken unto you: 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 carriage, for circumspect and 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 souls. Otherwise, if you will imitate the deaf Adder, that stoppeth his care against the Charmer, that he may not hear the charm; hear what Solomon telleth you beforehand, and you will one day find too true, to your woe: He that turneth his ear from hearing God's Law, and God speaking to him in it, his very prayer shall be abominable: Yea, what God himself fore-telleth thee; and as he fore-telleth thee, thou mayest be sure it will be with thee: Because I called, and you refused; I stretched out my hand, and you did not regard it; you set at naught all my counsel, and would none of my reproof: therefore will I also laugh at you, in your calamity; and mock you, when your fear surpriseth you; when terror shall seize upon you, as a violent storm, and destruction as a whirlemind: Then shall you call upon me, but I will not hear you; cry you never so long, and never so loud. And surely, as Salvian well saith; What can be more just? what can be more equal? We regard not God, and God regardeth not us; we refuse to hear him, and he refuseth to hear us: if because we stop our ears against God's voice now, God stop his ears likewise against our suites then.

Lastly, cleanse thy soul: and having so done, be careful to keep it clean, that it may be a fit gift to bequeath unto God: Come forth, saith God, from among them, and separate yourselves, and touch no unclean thing; and I will receive you.

How is that done? may some say.

Read but a Verse or two further, and there thou shalt find it: Let us cleanse ourselves from all filthiness both of flesh and spirit, and finish our sanctification in the fear of God: For, Everyone, saith Saint John, that hath this hope, doth purify himself, as he is pure.

And, I beseech you, consider this seriously with yourselves. Is there any man so vile, and void of shame, as that he dare presume solemnly to bequeath to some honorable person, some greasy dish-clout, or some durtie shoo-clout, or some filthy, menstruous, materie rag? 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 is not any such thing so vile and abominable in man's eye, but a sinful soul is much more vile and abominable in God's sight. And 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 do with a foul, a filthy, a profane, an impure a sottish, a beastly, a brutish, a swinish soul? Is suc • a soul fit to be and abide with God in heaven, where i • nothing but holiness, where no unclean thing ca • enter?

Doest thou intend then to bequeath thy soul unt • God? purge it and cleanse it, that it may be a fit gif • for him, who is holiness it self; and having so done be careful to keep it so. Hadst thou someone choice jewel, that thou purposedst at thy decease, to leave to some special friend of thine, how chari • wouldest thou be of it? how careful to keep it fair and clean, when thou shouldest at some time, as occasion is, wear 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 soil, how diligent to wipe it, or burnish it, to get the soil off it, and to reduce it to its former luster again? Have the like care for thy Soul, that precious Piece, that thou purposest at thy decease to commend to thy God, to thy Christ; make it clean, and keep it clean. And because that, by daily occasions, while thou livest here in the flesh, and conversest in this wicked world, it will be gathering of soil, be thou never so careful; be ever and anon washing it with the tears of renewed repentance; be ever and anon scouring it, and fetching off the soil that it so gathereth, by serious contrition and hearty remorse; that, when the time shall come, which thou knowest not how soon or suddenly may come, it may be presented pure and spotless to him, whom thou intendest it now unto.

To close up all in few words. Wouldst thou resign and give up thy soul unto God, at thy going out of the world, with good assurance of gracious acceptance with him? Then be thou now careful, while thou livest here in the world, to addict thyself to the service of God, to reconcile thyself unto him by unfeigned repentance, to yield constant obedience to his known word and will in all things, to cleanse thy soul from all sinful filth; and having so done, to keep it in an holy and pure plight. Thus if thou shalt do, assured thou mayest be, that thou shalt not be so forward to recommend thy soul to God, when thou diest, but God will be as ready 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 suddenly, that thou shouldest not have time and space in solemn sort to commend thy soul to God, yet shalt thou find him as ready and forward to accept it, and to take charge of it, as thou wouldest have been to request so much of him, hadst thou had time, and ability, and opportunity so to do.

IT remaineth, as is usual, and not unuseful, if it be not abused, in these cases, and upon these occasions, to speak something concerning our right dear & deservedly beloved Christian Sister, M ^•is I • ice Featly, whose remains we now perform this last office unto, to the praise and commendation of God's work and grace in her, and the incitement of others to the imitation of her. And I could wish, that some other, better able then myself, were to perform this office; or that mine own 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 myself. What I shall speak of her, I shall speak the more freely and boldly, because I shall speak most out of mine own observation; having known her a long time in several estates, a Wife, and a Widow, again and again, in the prime of her years, in her decaying days, and in her last concluding times; and having had special occasion to take notice of her and her carriage in each.

It had pleased God to adorn her with outward endowments, such as are usually of no small esteem in the world, in that Sex especially; I mean, with comeliness of person, and amiableness 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, that Beauty is a shrewd bait, and hath been the bane of not a few; yet was it far otherwise with this our Sister: she passed the flower of her youth, without fault or fable, as he speaketh, free from any the least aspersion or imputation in that kind.

It is true indeed that Solomon's Mother saith, that Beauty alone is but vain, and favor is oft full of deceit. Yea, it is true that another saith, that Beauty without Virtue is no grace, but a disgrace to those that so have it; a means, as to draw more eyes after them, so to expose them to the more disgrace & reproach, while their defects, by occasion thereof, are more eyed. But it is no less true on the other side, that the Poet hath, and is generally acknowledged; that, where Virtue and Beauty do concur, they give much luster mutually either to other. And so was it with her; her inside was suitable to her outside, or superior 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 ordinary, in that Sex especially, of wisdom, of discretion, of understanding, of knowledge how to behave her self so, as her behavior should be, not inoffensive only, but very grateful and acceptable to those, that had either interest in her, or occasion to converse with her.

And what God in this kind had bestowed on her, she was careful accordingly to employ and improve. For, for her carriage and courses, she was such an one as Solomon's Mother describeth in the last of the Proverbs, as the Apostle Paul requireth in the second to Titus; a constant keeper at home; nor idle in the house, but a diligent and industrious, a prudent and provident, directer and disposer of domestic affairs; housewifely, without harshness or hastiness; quiet and peaceable, without sluggishness or sheepishnesse; grave, without austerity; cheerful, without levity; modest, without stateliness; kind and courteous, without either incivilitie on the one side or loose daliance on the other. In general, 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 join 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 repair to them, and to be entertained with them. Issue indeed she had none: it seemed good to God, to deny her that blessing. But to the children of some of them, that God had joined her unto, she was no step-mother, but as careful of procuring their good, and as forward to perform any good office for them, as if she had been a natural Mother unto them: That, which some of them, were they surviving, I know, would freely testify; and those of them that do survive, if they be not extremely unthankful, 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 been her own children. In a word, she was such an one, as Solomon could hardly sinned one of a thousand; a complete Woman, a complete wife; defective in nothing, that might be required in either.

But to rise a step higher. Moral virtue indeed, without grace, is, as Jerome, after Irenaeus and Tertullian, telleth us, but a glassie Bugle, but a counterfeit Pearl; and all the acts thereof, unless they be sanctified, are but glittering slips, as Augustine speaketh. And yet let me tell you by the way, that even these help much to adorn grace, where it is; and that for want of these, to the no small disgrace of grace, even such married persons as profess and pretend much grace, yet live many times less quietly, contentedly, and comfortably together, then many other mere natural ones do. But these things, in this our Sister were seasoned with grace. She was a woman, as of a virtuous, so of a gracious disposition: and this her gracious disposition was manifested in two things especially, her Piety, and her Charity.

To begin with the latter. For her Charity, it began indeed at home; (both reason and religion require it should so do) at her kindred and allies, I mean; of whom, not a few (as I touched in part before) were relieved and supported by her; there seldom or never wanting some or other of them, that were either educated with her, or maintained near to her. But neither did her charity stay and stint it self there, with them that were with her, as at the Well-head; but the streams of it issued out & dispersed themselves abroad to poor neighbors of all sorts, on every side of her. Divers pensioners she had, that in a constant course received the fruits of her bounty; but no other were excluded from tasting thereof, and that liberally and largely, when occasion so required. For she was (which I take to be two principal properties of Charity ) as very pitiefull and prone to commiserate the wants and necessities of others; so no less bountiful and forward to communicate thereunto, as well by personal aides, as by free and liberal supplies. And whereas she had pretty skill in matter of Physic and Chirurgerie, (as indeed what was she not skillful in?) in this kind she was exceeding helpful, by Waters and Medicines, as well as advice, to such poor souls as were not able to entertain Physician, or to go to the cost of procuring Physic; being not only as Physician, but as Apothecary also to them. In regard of which her charitable both disposition and practice, as I doubt not, but that she both had the prayers of the poor, that blessed God for her, while she lived, and hath now the reward of it from him and with him in Heaven; so I assure myself, that those poor souls in those parts do find no small want of her, now she is gone, and will • eele it daily more and more.

For her Piety, it appeared in her Devotions, public and private: Public, in her constant repair to God's House, and the public worship and solemn Service there celebrated, when and while health & strength permitted. Private, (and howsoever there is a promise of a more ample blessing upon the public means; yet people's private devotions, wherein fewest eyes are upon them, and which none are conscious unto but God and their own souls, are a surer seal and evidence of their, inceritie: such are persons indeed, as in private they are) as by her constant standing times of prayer, four several times each week-day, and six on the Lord's day: a course, which (as I am informed) she had constantly for many years continued: so by her diligent reading, in the first place, of God's Oracles, having within some term of years next before her decease, read the whole New Testament twelve times over; and that, not slightly and super • icially, but so, as to observe somewhat that might be useful 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 appear: as also by her frequent perusal, in the next place, of the pious works of religious Writers, that might further and forward her in the good ways of God. Among which, she professed her self to be much affected with some, because they seemed to her to write, as she said, not to show their learning, but out of their own 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 proof of her piety 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 & means could not want motions ) yea, and some of them not lightly to have been disregarded; yet passing by all other, she pitched upon one, of whom, in regard of his presence, I will not say what I might; only this I will say, one that she justly deemed might be a prime instrument of procuring and promoting her spiritual progress in the work & course of grace. And that this was her main end and aim in that her choice, she manifested by a speech (which I may not let pass) 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 pastoral charge there afforded him not) and remembered again by her in the time of her late sickness; I settle thee here for the Earth, that thou mayest settle me for Heaven. And as this was her main end therein, so her desire and endeavor was to make use of it accordingly, (for she was not one of Solomon's fools ) that have a price in their hands to get wisdom with, but have no heart or mind, 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 been more frequent, but that distance of place, necessary employments, & crasinesse of body restrained it) when he and myself were in her presence talking together, of the occurrence of the time, and some points of School-learning, somewhat out of her element, and above her sphere, she struck in with us, and requested us to discourse rather of somewhat, that she might also receive some benefit by, that might be useful as well to her as to us.

But I forget myself: The time spendeth, and my strength and speech with it; and I must therefore of necessity omit many things, that might else have well been mentioned.

I draw toward an end, together with her end. And the end indeed is that, that is all in all. Yea, the main end of a man's whole life, should be to make a good end of his life. ( We should be all our life long a learning to die, • aith Seneca.) It is perseverance alone, saith Bernard, that carr • eth away the Crown. And, The latter part of a man's life carrieth 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 suitable to its fore-passed tenor, in renewed acts of piety and charity enter-woven together the one with the other. For, beside other Legacies, to the value of three hundred and forty 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 sum of four pounds per annum forever; partly, for a Sermon, a work of piety; and partly, for the relief of the poor, an office of charity. 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 fair Communion Cup, to be raised from the sale of some of her principal Jewels; that so those ornaments (I give it you in her own words) that had adorned her, while she lived, might adorn the Church of God, when she was dead.

In her last and fatal sickness, her carriage was such, that her • ietie and her patience might have seemed to contend for the superiority, 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 always been careful 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; Lord, give what thou commandest, and command what thou pleasesl. And patience she practiced. For it is credibly reported by those that were most and nearest about her, that albeit her pains 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, offered sometime to have removed her for her ease, (and pain, we know, maketh persons usually desirous of oft removal ) 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 always she was much desirous) to be continued by her, until two of the clock; about which time, (which was not before understood what she meant) as if it had been 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 Jesus, help me: And, with the Spouse in the Apocalypse; Come, Lord Jesus, 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 ability so to do 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 took her hence, and received her to himself.

With whom leaving her at peace and rest, in joy and bliss, 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 useful 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.