A Commemoration SERMON: OR, A DISCOURSE On II COR. V. I. Occasioned by the Death of a most Religious young Lady MARY HAMPSON The Onely Daughter of Sir Thomas Hampson, of Tapplow, In Bucks, Kt. and Bar. Who died August the 14. 1677. Together with a RELATION of her Incomparable and Exemplary LIFE.
Imprimatur,
LONDON, Printed by T. D. for Henry Brome, at the Gun at the West-end of St. Paul's. 1678.
TO THE Honorable and most worthy Lady, THE Lady HAMPSON:
IT is said of Jacob that when he came to be perswaded that his lost Joseph was alive, and a great man in the Land of Egypt, his spirit revived, he banisht his Sadness and dried up his Tears, and joyfully resolv'd to go down to see his Dear Son. Madam, you have lost a Daughter, deservedly as dear, and your grief is too much proportion'd to your loss: But I hope
you will also be comforted when you Consider that she is alive, and in a Happy Condition, that she dwells in place much better than Egypt, and is the Favorite of a greater Monarch than ever was Pharoh. I know you have resolv'd to go up and see her: and if she were here, I am well assur'd you could freely leave her to ascend to that blessed Place where she now expects you. Your Affliction therefore is now reduc'd only to this, That she is gone to Rest and Glory first, whereas you thought She must have followed you. This, Madam, is no great Evill, you had shew'd her the way to God, and she hath out-run you: but you will soon overtake her, and then forever you rejoyce and dwell together.
I have writ, and sent your Ladiship the inclosed Papers, not so much to honor the Memory of your most blessed Child, as to minister what comfort I could against the grief of her Absence, both to you and to your Honorable and most pious Mother: Not but that both your good Meditations do far exceed mine: but because in the case of Sorrow we generally want a Remembrancer, and, even our own Balsom applied by another hand is more healing and effectual.
Why I have herein closed a Sermon which was never preached, nor never intended to be, was partly to divert your thoughts from your Grief by a comfortable Text of [Page] Holy Scripture; and partly to countenance the Method of the Oration that follows. I believe a plain Relation of the Life of your Excellent Daughter might have been better: The Rehearsal of her vertuous Actions was the best Praise she could receive: But I wanted particulars to compleat a full History: and the defects of my Memory and Information were best supplyed and concealed by the Rhetorical style of an Encomium.
What I have done, I wish it may be acceptable and someways serviceable to your Ladiship: and that you may not take it ill, if an unknown hand indeavours to wipe the Tears from your eyes: for though [Page] unknown, yet the Author truly is, and accordingly desires to subscribe himself
To the READER.
IF thou art pleased to be censorious upon the ensuing Relation, do but mend the matter with thy Life, and then I am sure, thou wilt soon excuse, and I shall freely acknowledg the faults of its Form and Method. 'Tis not my part I am in love withal, or would have made publick; but Hers who is the Occasion and the Subject of this Discourse. I admir'd Her much, while living, for Her great and singular Goodness, but yet more since She dyed, and I learnt what before I knew not, and what here I could not duly express. 'Tis not unusual to write the Lives of Persons of great worth: and 'twould be very usefull, if they were all as exemplary [Page] as this, and as faithfully related.
I need not therefore find Apologies for having printed this: it was to spare the uneasy trouble of reading an ill hand, to that worthy Lady I offer it to, and for whom I chiefly designed it. I intended also to disperse some Copies among my friends to whom I thought it might be acceptable and beneficial too: but desired to avoid the labor and tediousness of Transcribing: and withall the thing may do good, and I am not accountable to thee to whom I am not known. I need say the less upon this, for that I would have but a few Copies come out of the Press; if the Printer exceeds his Commission to oblige the Publick, let him answer for it.
A Commemoration SERMON: OR, A Discourse on 2 Cor. 5. 1. Occasioned by the Death of a most Religious young Lady MARY HAMPSON. Together with a RELATION of her Incomparable and Exemplary LIFE.
AS in Navigation, Geography is no less useful than Astrology, in that all the measures and Dimensions of Heaven are proportion'd and related to the Earth: So likewise, in our Spiritual Voiage through this Life, the tempestuous Sea of this World, it is as [Page 2] necessary we should study the Map of our own Earth which we carry about us, as that we should look up to that heavenly Globe, whereto we are stearing our Course: We must understand the Meanness and Infirmity of this our present condition, as well as the Glory and the Perpetuity of our future Estate; The first will make us holy in our Lives, the second confident in our Deaths: the Consideration of the Miseries and Uncertainties of this present Life, will make us long for a better; and the knowledg of a better life will teach us to despise the Vanities of this: when we are fully perswaded that when this our earthly Tabernacle is dissolved, we shall have a building of God, an house not made with hands, eternal in the Heavens.
In these words, three things are included, and may be consider'd.
- 1. The dissolution of our Bodies; if our earthly House of this Tabernacle were dissolved.
- 2. The Comfort we have against it; then we have a building of God, an House not made with hands, Eternal in the Heavens.
- And 3ly. The Certainty of this Comfort, in the word [...] we know; how far this our knowledge excludes all kind of doubting.
Of the first St. Paul seems here to make a Question, as if it were a doubtful matter: If our earthly house be dissolved, (saith he.) But this he speaks by way of Concession, which is a strong Affirmative, [Page 3] and not as a doubtful Position: 'Tis as if he should say, As we are certain that this our earthly Tabernacle must be Dissolved, so do we know with the same Assurance, that we have a better and more induring Building in Heaven.
And indeed, there is nothing so certain as the first, That we must all die; we are oblig'd to it by the very Constitution of our Nature: our Bodies are Houses of Clay, continually batter'd by Rain and rough Weather. Our Souls dwell in a Tabernacle, an earthly Tabernacle, and sure such an Abode cannot be of long continuance. A Tabernacle hath a Roof, but it hath no Foundation, it is an Ambulatory house which may be remov'd at pleasure: Just so are our Bodies, they have a roof, they are overlaid with a thin skin, but they have no Foundation, they stand up on the sand, any forcible thrust, any Accident may overthrow them.
We are not only certain that the time of our Dissolution will come, but we are uncertain of every moment. Our earthly house is very weak, we are sure it must fall, but if it were never thrown down till it fell of it self, we might hope to foresee its approaching Ruine: But every blast of Winde, every hail-stone, or bigger drop of Rain, may crush it into the flatness of a Grave.
Tres sunt Mortis nuncii, Death is said to have Three Messengers, either of which may come, and tell us every moment, That we must leave [Page 4] all, and remove from hence: Accidents, Infirmities, and Old Age. There is no man, in whatever condition he be, but may at any time be called or forc'd away by some one or other of these Senectus praesentem, Old-Age sets us on the brink of our Grave, and makes our Death present to us. Infirmitas apparentem; Sickness and Infirmities are the Prelude of our Mortality, and the Fore-runner of a likely approaching Death. Casus latentem, but Accidents threaten us continually with an unseen and unexpected End; and the number of the casual Deaths is great, and we know not how it shall be with us.
Christians, This should be seriously thought on, for 'twould be of great use in the whole mannagement of our Lives. Meditatio mortis est vita perfecta, Greg. Mag. The frequent Meditation of Death is the best Instrument of Holy-Living. It would prevent and cure very many Sins and Follies, if we had it oftner in our minds, That our Earthly house of this Tabernacle must be dissolved, that our Strength and Beauty must be laid in the Dust, and that our long dwelling must be in the dark Chambers of the Grave.
Who would bestow their Cares and Revenues in the beautifying of a ruinous house, whose rotten foundation doth sink continually? and were it not that men will not be serious, how could they spend their whole Time and Estates in adorring and pleasing their Bodies, whose origine is [Page 5] from the Earth, whose matter is but Clay, whose End is Corruption, which sink and decay every day, and cannot be kept from Dissolution.
It is writen of John the Charitable Patriarch of Alexandria, that he built to himself a fine Monument, but left it unfinish't, and commanded that his Servants should daily put him in mind to finish what he had began: that so being frequently remembred of perfecting his Tomb, he might think to fit himself for it, and always have Death in his thoughts. Happy were it if we also could find out some Art daily to put us in mind of our latter end. We cannot all build a Sepulcher, as the Patriarch; no, but we all carry the Corps that must be laid in. This our earthly house must be dissolved, and every thing whereby 'tis now preserv'd is near a kin to Death. We have many Remembrancers of our frailty, if we would listen to their voice and mind their motions: and truly 'tis more a wonder that our bodies, weak as they are, should indure so long, than that they should at last be dissolved: for being made of so many various parts, and joyned together with so small Ligaments, and the whole being but dirt, 'tis next to a Miracle they should tumble up and down so long and not fall to pieces. Eliphas in Job 4. 19. gives us this Description of mens frailness and their stupidity; that they dwell in houses of clay; whose foundation is in the dust, and are crushed before the Moth; they are destroyed (saith he) from morning to evening, they perish for ever without [Page 6] any regarding it; doth not their excellency which is in them go away? they dye even without wisdom.
Sure if such men as are sensual, proud and covetuous, would now and then walk in a charnelhouse, and there take an account of those grandeurs and pleasures, which are the worshipped Idols of the world, it is not to be thought but that it would alay the heat of their unruly passions, abate their sinful desires, and reduce them to some Sobriety.
There is much to be learn't from that voice, which the Prophet was bid to cry a loud, Isa. 40. 6. All flesh is grass, and all the goodliness thereof is as the flower of the field. For as the strongest stalk, and fairest colour of flowers, keeps them not from fading, and being soon dried up and withered: so the strength and beauty, and all the accomplishments of men, are no security against the dismal change of Death; still they return to their first dust, we must be as water spilt on the ground, which is not gather'd up again.
Nay, that our hearts might not be lifted up, by any of those outward ornaments, we observe in Scripture, that several persons who had been allow'd the largest Portion of those natural endowments, died soonest, and in the worst manner: The strongest Sampson, the fair Absalom, the swift Asael, the wise Achitophel, they all came to an unnatural end; they were thrown in the dust, by violence and force. So true it is of all men, even the strongest, what we read Job. 14. 1. Man that [Page 7] is born of a Woman, is of few days and full of trouble, he cometh forth as a flower, and is cut down, he flees also as a shadow, and continueth not.
I conclude this first point, by applying to this matter the dissolution of our bodies, St. Peters exhortation, in another case. 2. Pet. 3. 11. Seeing then that all these things must be dissolved, all these members and comely parts of our bodies, what manner of persons ought we to be, in all holy conversation and Godliness.
Having now consider'd the sad Ruin and Fall of this our earthly House, let us see in the second place, what comfort we have against it.
How will it be with us after the Dissolution of our fleshly Tabernacle? when this our prison, our vessel of clay is fallen to peices, then evadit intus reclusa columba: our Soul flies away and goeth to rest; there is a building of God, a blessed receptacle fitted to receive it.
We are not left to the uncertainties of the Emperor, animula vagula blandula, &c. Dear soul, where art thou a going to wander in unknown places. No, our Blessed Lord Christ by the Gospel, hath brought to light, both life and immortality, and praised be his goodness; We know that when our earthly house of this Tabernacle is dissolved, we have a building of God, an house not made with hands, Eternal in the Heavens.
There cannot be a greater comfort for a man forc't out of a poor Cottage, than to be promis'd [Page 8] he shall be receiv'd in a glorious Palace; For one that is driven out of an earthly house, to be assur'd he shall dwell in heavenly Mansions.
'Tis true the house must fall, [...] it shall be dissolved: but then the in-dweller shall escape, and instead of a Tabernacle of clay, shall enter a City of Gold and Saphirs; a building of God, an house not made with hands eternal in the heavens.
These last words are capable of a twofold interpretation, and may signify, either the Mansions of heaven, or else our own Bodies, after our glorification. For as sure as our Creed is true, so true it is there will be a Resurrection; God hath plainly revealed it, and we firmly believe it. And so by faith we know, that our Bodies sown in dishonour, shall be raised in glory; they are sown in weakness, but shall be raised in power; they are sown natural Bodies, but shall be raised spiritual bodies; This corruptable shall put on incorruption, and this mortal shall put on immortality, and Death shall be swallowed up in Victory. 1 Cor. 15. Out of the dust of these our vile Bodies God will raise a new habitation for our Souls, beautiful and glorious, beyond what we can think. And so the Text saith, not that our Bodies shall perish for ever, and be reduced to nothing, but, only they shall be dissolved, they shall crumble into dust, but God knows and takes care of the least part of it: and when it is refin'd and cleansed from the infection of sins, God will reunite [Page 9] it into a body, glorious and bright, as the light of Heaven; the Righteous shall shine forth as the Sun, in the glory of their Heavenly Father.
If this be the sence of the words, That this building of God be meant of our glorified Bodies, then this is a great and special comfort, which we Christians have; that God doth with our Bodies in our Death, as with our Souls in our Conversion: When in our sincere return to God, we yield our minds and affections to him, he renews and sanctifies them, and makes them holy and capable of his favour, and blessed enjoyment: And so when we submit to our portion of dust, and commit our Bodies to God, he destroys their blemishes and imperfections, he beautifies them, and makes them impassible, glorious and immortal, fit to dwell in Heaven, in the Society of Saints and Angells.
But then, this building of God, this Eternal house in the Heavens, may be understood also of the blessed Mansions of Glory, wherein holy Souls are received, after their departure out of this mortal life. For though it be controverted whether the Souls of the Faithful be admitted into the same glory wherein they shall enter after the great day of Judgment: or whether there be other receptacles for them, till the Resurrection? yet it is generally agreed on by all, but the late inventors of Purgatory, that they are in a state of Rest, in Abraham's bosom, full of comfort, and holy hopes, and passionate longings for the time of [Page 10] their reunion, and their consummation. And we are warranted to say by the Scripture, and by the Church, the best interpreter of it, That the Souls of the Faithful, after they are delivered from the burthen of the Flesh, are in joy and felicity. And so saith the Apostle, v. 8th. We are confident and willings, rather to be absent from the Body, and to be present with the Lord. whether in the outward Courts, or in the inner Sanctuary, it matters not to know. Happy are they who are present with the Lord, in whatever part of his House it be.
There they see, hear and injoy, what, in this World, Eye hath not seen, nor Ear heard, nor Heart conceived. They begin to drink and to plunge themselves in that Ocean of Bliss, which is called Eternal Life; which I cannot describe, and which you could not comprehend.
But O blessed Mansions of the Blessed! Eternal house in the Heavens! Glorious building of God! how shall we understand whilst in this vale of misery, the exceeding great stateliness, the wonderful glories, and the most pleasant deliciousness of thy pleasures and beauties?
There are several words in the Text, which lead us very far in this blessed enquiry, if our thoughts, and our time were not too much confin'd. But if we cast an Eye upon our dwellings here below, we shall soon understand how much we should value and desire everlasting habitations above.
There be three places wherein we sojourn before we come to our Eternal home, the first is appointed by Nature, the Womb, wherein we live like plants, without either sense or reason. The second is ordered by Providence, the World, wherein we live in trouble and misery, exposed to many dangers and sorrows. The third was built by Sin, the Grave, Chambers of Death and Darkness, wherein we dwell with Worms, Corruption, the ruin and dishonour of our own Nature. I say, view these, which are domus incolatus, the house of our Pilgrimage and sojourning, and compare them with that Eternal house in the Heavens, wherein God dwells, and whereof he is Maker: then you shall in some manner understand how much Heaven excells all these earthly Prisons, and shall be mov'd to say with the Psalmist, How amiable are thy Dwellings, thou Lord of Host! My Soul longeth, &c.
O! how great is the difference betwixt the place of our Conception, and the immensity of Heavenly regions! betwixt our houses of clay, and the House of God! betwixt the Prisons of Death, and the Land of everlasting Life!
But I need say no more upon this Subject, here is comfort enough to them that believe the Promise of Christ, when he ascended to glory, John 14. 1. I go to prepare a place for you. Here is, I say, comfort enough against all our sorrows, that when we leave the uneasy abode of this our earthly [Page 12] Tabernacle, we shall be recieved into heavenly Palaces, here are inducements enough to despise this wretched World, and sigh after our better Country, where we are promis'd rest and joys that shall have no End.
I conclude this second Point with the exhortation of St. Peter, Therefore beloved seeing that ye look for such things, for such a glorious house, such heavenly Mansions, be diligent that whenever God calls for you, you may be found of him in peace, without spot and blameless.
The last thing to be considered, is the certainty of this comfort, in the word [...], we know, how far this our Knowledge excludes all kind of doubting.
We know indeed, that there is a rest, and glorious things prepared for the people of God; we know it by the certitude of Faith; all those many convincing arguments that prove the Gospel to be true, and JESUS to be the Son of God, makes it indubitable. For this is the great Revelation, which God sent his own Son to Preach, proportioning the Message to the Messenger, This is the redord, saith St John, that God hath given us Eternal Life, and this life is in his Son.
This, God hath sufficiently attested, to satisfy all men that so it is: and St. Paul in the Text is very confident, we have a building of God (saith he) and we know it; we know that if our earthly Tabernacle be dissolved, we have an Eternal house in the heavens. He is altogether positive, and [Page 13] makes no doubt of the matter; and we may rely upon his credit: for it was by the strongest convictions that he was made to credit this truth; and afterwards he suffer'd the greatest of Persecutions to propagate it. Many other Witnesses also have sealed the same with their own blood: but wherever the Gospel is imbrac't, this is likewise received without objection.
The Question therefore, is not whether or no the thing be true; though the arguments be but morally demonstrative, as being a matter of Fact, yet generally Christians do all assent to it: I am sure all good Christians do, and to them I now wholy address my Discourse.
The doubt with them is not about the certainty of any Promise, or of this Scripture in particular: but about the particular application of it; shall I my self enter into those glorious Mansions? many that have a good and tender Conscience, and as to the real event, are undoubtedly safe, yet have fears upon them: and sometimes from those fears, draw sad inferences.
They doubt not of Gods truth, whether or no there be such a glorious Mansion and happiness for us, as he hath revealed: but they question themselves, whether they are fitted for't; whether they have done, or shall do, what should qualify them for Heaven. And in this case, I say, that that fear may be an allay to our joys: but except it be very ill manag'd (which a spiritual Guide could easily prevent) it cannot be a prejudice to [Page 14] our finall safety. I say more, that timerousness in them that have most reason to be confident, many sometimes do much good, be an incentive to care, and greater watchfulness: and yet beyond this I may add, that it is even a duty.
I am sure St. Paul speakes of himself, as being afraid of becomming a cast-away, after he had Preach't to others: and he gives us this general command, Heb. 4. 1. Let us fear, least a Promise being left us of entring into his rest, any of you should seem to come short of it. So that, most certainly, fear is not destructive of our better hopes: but is rather a motive to work out our Salvation with the greater care and humility, and to give all diligence, as St. Peter exhorts, to make our calling and election sure.
This is not a place to dispute with them that teach men to presume, or that plunge them into doubts, and perpetual scruples: but to be brief, I lay this of St. Aug. As a Position not to be denied, nunquam mala mors putanda est quam bona precessi [...] vita, a good Life can never end but in a happy Death; secure the first, and then undoubtedly the second will follow: as for such fears and sorrows, as may assault us, whilst we are in the state of misery and imperfection, we must let them pass by, and go on minding our duty. For sure it is that so it was with others before us, even with the dearest of Gods Children. They have not always been equally sensible of spiritual comforts; sometimes they were under the cloud, full of [Page 15] grief and sad apprehensions. It was so once with David, Psal. 77. And likely it hath been so with all good men, some one time or other, or perhaps often.
For indeed, we are for the most part in this life, as St. Peter in the Prison, Act 12. 9. when God sent his Angel to deliver him from a great and imminent Danger, he thought he saw but a Vision, and wist not that it was true, what was done by the Angel, till he came to himself, after he was past the Iron gate, and then he understood Gods gracious purpose to his own safety. And so, we generally are not sensible of what God hath already done, and is further doing to make us happy: and we shall have but imperfect notices of it, and shall be but as in a Dream, till we are also past the Iron gate of Death: but then we shall wonder at our dulness, and shall be transported with ravishments of joy, when we come to understand the design of God's Providences towards us, and are admitted to see face to face, that which we now behold but darkly, and in a Mistery. Let us therefore at present take no further care, but to obey and follow, as St. Peter did, and though we go trembling, and heavily, yet at last we shall come to joy and safety, as he did.
The fearful Passenger in the Ship, is drowned never the sooner because he fears it: and the timerous Christian in the Church, will be safe enough, thou he be not secure.
We have all the reason, and all the encouragements [Page 16] in the World, intirely to cast our selves upon God; into the Arms of the holy JESUS, who will in no wise cast out any that humbly comes to him: and who requires no more of us, than what we sincerely can do. God is infinitely good, and he hath done so much to assure us of his mercy and loving kindness, that we cannot but admire his Condescention, and rejoyce that we depend upon him, who would have all men to be saved; and hath therefore purchas'd Salvation for all, at a mighty rate; and hath ingag'd all ways possible, that if we heartily desire and indeavour after Salvation, we shall without fail obtain it.
Let us not then attend to our Fears, and the perplexed thoughts of our own minds, let us but take care to secure our duty, by a hearty love and obedience, do all we can to serve and to please God, and we are certainly happy: and he will refresh us with as much comfort as we need, to carry us through this vale of Tears.
A Marchant ventures his Estate, because thereby some are grown rich; A Souldier will hazard his Life, because some have escapt the edge of the Sword, and reaped a sprig of Laurel: and shall we be afraid to trust our Souls with God, our faithful Creator, and gracious Redeemer, when from such a trust, we expect the greatest glory and happiness.
The time was when we were nothing, and he made us; the time was when we were as though [Page 17] we had not been, living without sence or knowledge in our Mothers Bowels, and God brought us to this light. Every change hath been for our advantage; first nothing, and then a being, and then a more perfect being: and why should we doubt but that after our next change, our dissolution, we shall be yet better.
God hath now over us as much power, as in the State of Separation: but then he will shew himself more gratious, confirming the Pardon of every repented Sin, and assigning a recompence to every good work. And then what can we fear? not the strangeness of the change, for 'tis imperceptible; Mors est depositis sarcine gravis, Death is onely the laying down of a heavy burthen, the returning of each part of man to its own principle; the Body to the Earth whence it was, and the spirit to God who gave it. There is no ill in this.
Neither yet can we fear the strangeness of the unknown Regions of Spirits, for we are in God as an Atome in the Air, as a drop of water in the Sea; the immensity of his Divine Essence doth overflow us; we can be no where but in God, Though I should pass through the vally of the shadow of Death, I will fear no evill, (saith David) for thou art with me. Besides Death is via tria, a beaten path, all mankind have passed through it, yea, and the Saints of God, and the Blessed JESUS himself, who hath made the passage safe and easy for all his followers.
But I'le tell you Christians, what you must do, that you may not be afraid of Death, and the dissolution of your earthly Tabernacle. You know that the day-labourer looks with joy upon thr Sun-setting, because then he receives his hire: The Traveller is glad when his journy draws to an end, for then he comes to home & rest. Do for Eternity what these do for things temporal; labor for heavenly rest, advance towards it in the ways of Vertue and Godliness: and when you come near the end of your race and of your labours, and come to have a near prospect of your Crown and your happiness, then your hopes shall be strong, and your Comforts great, and the Text that lays before us shall be to you a spring of joys, you shall then be able to say with great assurance, We know, that when our earthly house, of this Tabernacle is dissolved, we have a building of God, an house not made with hands, eternal in the heavens.
Amen.
I Long'd to have done with the Text, that I might turn mine eyes upon that blessed Saint, whose Vertuous Life, I now come to Commemorate. The Text indeed abounds in Consolations, but her Example is full of Instruction, and her excellent Life declares the Comfortable Doctrines of the Text, far better than my Discourse could do.
That there shall be a Dissolution of our earthly Tabernacle, she preach'd by her Mortification, [Page 19] Self denyal, and Contempt of the World.
That there are heavenly Mansions prepar'd to entertain pious Souls after their departure, her Devotion and Heavenly-mindedness are strong Arguments.
And how to get this joyful knowledg, the Assurance of a place for our selves in the House of God, she hath taught us by her Goodness and Humility, and all those her Christian Vertues, for which she is now blessed and rewarded above, and deserves here to be praised and admired, remembred and imitated.
MARY HAMPSON, of whose Noble Descent I might speak great things; For she might have said with St. Paul, that she had whereof to glory according to the flesh, as much as any could boast of, but she rather chose, as that great Apostle, to value none of those outward advantages, in comparison of the excellency of the saving Knowledge of Christ. She valued her Christian-name, though it were common, much above her honorable Sir-name, which in the World would have brought her more respect.
And indeed, the Noblest Title of a Christian is deriv'd from his Second Birth, and Hers was so: For in the Sacrament of Regeneration she really past into Gods Family, and in Truth did become his Child, and an Inheritress of his Heavenly Kingdom. She made this appear afterwards as Mary in the Gospel, by chusing the best part, the [Page 20] Word and Favor of JESUS above all the Pleasures and imployments in the World. And, like Mary Magdalen, she also loved much, and gave great demonstrations of it: And though we cannot say, That so much was forgiven her as the Penitent Magdalen, because God had preserv'd her in great Innocence; yet we may say, That as she loved much, so, much was given her, for God betimes blest her with a mighty Grace, and from her Infancy she aspir'd, and fitted herself for Glory.
This appears not only by her Vertuous Disposition and Towardliness, and her Proficiency in the Christian Knowledg, when she could only, as St. Hierom speaks, balbutire Christum, stammer out the name and the things of Christ: but also by several Questions about Heaven and the Glories thereof, and such Reflections upon them, as exceeded as much the capacity of her tender Age, as they came short of that higher knowledge which she hath now attain'd.
'Tis true she had great Advantages in the Example and best of Instructions, she had from her excellent Parents, from whose pious Care she receiv'd those Seeds of Vertue which afterwards did so much fructify; The Pains and Prayers of those most Religious persons could not but have a good effect in the Education of a Child born to God and Goodness: but it must be granted that it was the work of a special Grace made those Means effectual; Paul may plant, and Apollo may water, but God gives the Increase: And an Increase here was so [Page 21] great that I know not where to begin to tell the fruits of it.
When I look into the time of her riper years, I see so large a field open before me, that I lose my thoughts in its spaciousness; and though all things in it look amiable and pleasant, yet I cannot but enter it trembling, knowing, that to mention every thing therein remarkable and worthy our Observation, exceeds as much my poor Ability, as to express, according to the dignity of the matter, what I shall note and represent.
Such were the Fears of St. Gregory Nazianzene, when he was composing the funeral Oration of his own Sister, [...], &c. I am not afraid (saith he) of exceeding, but of maiming the Truth, left a lame and imperfect Commendation, reflect disgrace upon her, who justly, deserves the greatest honour. This is my case. I know that my undertaking is above my strength: but yet pitty it is that so great, so fair a Vertue should be buried in an obscure Silence. If I cannot draw her to the Life, whom God made so lovely, and so inimitable, yet I hope that my ruder draught will reflect some Glory to God, who himself made the Original so perfect: Thereby also I design to provoke others to Imitation, to coppy this so fair and so attractive an Example: And however, The Righteous shall be had in everlasting Remembrance, Praise and a Memorial is justly due to him: and if I cannot pay the debt, yet I own it, and here offer my poor acknowledgment.
To proceed with some order in the short defective Account I shall give of the life of this Noble and Vertuous Lady; I must, as it were break the golden Chain, and divide those Vertues of hers, which were so closely link't together, into three several Orders, according to the Partition of St. Paul himself.
In the first, put those that regard our selves, under the name of Sobriety.
In the Second I shall place those Vertues which are exercis'd towards our Neighbour, which the Apostle calls Righteousness.
And those in the last, which more particularly do belong to God and are therefore called Godliness.
I begin with the first, which St. Paul deservedly makes so, for except we learn to deny, and in many things overcome, our selves, we can neither be just to our Neighbour, nor discharge our Duty to God.
This therefore our dear Saint laid as the foundation of her high and heavenly Virtues, she was very eminent in all the Duties which are reduc'd to this head.
It was not with her as 'tis generally with young People; they commonly live many years by Sense, before they be so much as capable of sober Counsels, first, that which is natural, and afterwards that which is spiritual, saith the Apostle himself, Cor. 15. The ebulition of the youthful blood and the brisker spirits must be a little over, before Reason and Religion can enter and rule the Passions, and the Natural Appetites. But of her I may say, That [Page 23] she had more of the Angel than of the Flesh in her: For she was grown a strong Christian before she came to the strength of Nature: She had mastered and brought under sinful Motions, and all sensual desires, before her joynts were fully knit or her grouth compleated.
A woman in our vicious age is called Vertuous if she hath not prostituted herself to the basest Lusts. But, Lord, at how great a distance did This young and spotless Virgin stand from them! such foul Temptation could not have dar'd to look upon a face of so much Modesty: she had too many excellent Vertues, like so many Tutelar Angels, to keep her from such deadly sins; her Soul was pure and heavenly, and her body blest with such a guess, could not but be chast and Sanctifyed; and indeed, she not only abstained from unlawful pleasures: but she also refrained her self from many permitted enjoyments.
That Mundus Mulibris, that vain and tiresom attire, which is now the Study and the Pleasure of Persons of her Age and Birth, was neither her employment, nor less her delight; what her quality did require she wore for decency: but she had better Ornaments than could be borrowed from her outward Apparel.
The affectation of any singularity was far from her meek and humble Spirit, therefore she submitted to what was fit for her: but she redeem'd the time of her dressing by Reading and Meditation, and whilest others were employed [Page 24] about her body, her Soul was waiting upon God.
The Tyrant Laws of Customs and Fashions, she could not altogether neglect, and she had wherewith to exceed them, had it been her desire: but she had a better Lord than the World: and it was her choise and passion to do his work, and to spend upon him her time and her money, as much as was possible.
This was not out of Discontent nor Melancholy, nor that she had any reason to fall out with the Gayties of the World, there was nothing of humour in it: it was her free choise and serious consideration, and therefore it was her constant course; she preserved a cheerful and contented Spirit, being well pleased with her Condition, and having great reason to be so: only her Joy consisted not in gaudy toys, or a looser laughter.
God had made her Body well shap'd, her face comely, without any defect of proportion or complexion, with a sweet, and yet reserved and grave Countenance; she needed not envy others, nor any ways endeavour to mend or alter what God had made her: and she was far enough from it; she much abhorr'd those Arts and Inventions found out for to palliate defects, and Minister to vanity.
It might be said of her as of St. Gorgonia, [...], her red paint was a graceful modesty: and her white her abstemiousness.
For indeed, abstemious she was in a high Degree, [Page 25] she kept under her Appetites, as well as her Passions: her mind and her body were equally subdued to Reason and to Religion, to the strictest temperance and mortifyedness.
Those fasting-days the Church appoints, and which devouter Christians spend in Penitential Devotions, she without fail Religiously observ'd, with great severity to her self, and yet endeavouring what she could, not to be noted. Selfdenial was more pleasing to her than the gratifying of sense can be to Voluptuous Persons, if she were free from outward Afflictions, yet she would prove herself a lover of the Cross, if that may be called a Cross which was her Delight, to deprive her self upon Religious accounts, of Lawful Liberties; to offer to God her natural desires and Appetites as a Sacrifice.
Lord, where shall we find such Christians! how few are they who thus, by wise and pious Considerations, can guide their affections, and despise all Worldly Vanityes, and reject Bodily pleasures, and no otherwise exceed the due bounds of sobriety, than by being too strickt and too Mortify'd?
Blessed Soul, thou wert here Dead and Crucified to the World! thou didst feed upon Heavenly Manna, and the thoughts of Eternity! thou wert Covetous of nothing but Grace and Vertue! thine ambition was to be dear to God, and fair in the eyes of Heaven! thy delight was to bear the yoke of Christ, and to follow his steps! Thou wert here a way-faring Passenger, using what absolute necessity required, as still going forward, [Page 26] advancing towards that Blessed home, whether now thou art happily come!
And now Christians, suppose she had indulg'd her self, in those fond enjoyments, generally doted on by young People; suppose she had had all the Fineries and all the Dainties in the World; where would now the advantage of it be? Must not those mean transitory pleasures have ended with her life, If not before it? doubtless they must: but the rewards of her sober Virtues are great, and lasting for ever For her moderation and her self denial in Temporal pleasures, she now takes her full of those Diviner Joys, which are Eternal but they are Secret.
O Truly Wise and Happy Child! thou didst betimes Learn the hardest Lessons of the Christian Philosophy! Thou wert perswaded there are better things in Heaven for the followers of JESUS, than this Earth can afford! and thou didst chuse and act accordingly. Thou wert made Wise unto Salvation, before the inticements and follies of the World could deprave their understanding, or seize upon thine affections! and now Blessed art thou, and Blessed also should we be, if we could, or would follow thine Example.
But I can not display all the Beauties of it. I must every where omit and hasten and now pass to the second head, to speak of those Virtues which are comprehended under the name of Righteousness. They are such as are exercised towards our Neighbors, in their several Relations to us: and in these, she was also very exemplary, and very eminent.
Self-Love and Interest are things that make men partial against others, where themselves are concern'd, but the having so intirely subdued those evil Affections (as I have shewed before) there was nothing in her to obstruct her Justice and her Charity,
To her Parents therefore she was a dutyful and loving Child; she was tender of all that concerned them, and sought nothing but to bring them as much Comfort and Joy as a truly good Child can bring to good Parents: she exceeded what they desired in observance to them: and the only thing they could chide her for, was this, That she was not kind enough to her self.
To her other Relations she was dear also, and she paid to them all, all that Respect and Affection which they could any ways challenge or desire; she was much concern'd for their good, and where otherwise she could not by Prayers, she exprest her true kindness to them; having learnt as St. Paul taught Christians, to shew first Piety at home. 1 Tim. 5. 4.
Many there are who when they come abroad, seem very meek and obliging; they put the best side outward, and are very courteous to Strangers: but at home they are churlish and ungentle, angry and froward; There they are pleased with nothing, and they please no Body; their Language and their Behavior are harsh and vexatious, and this is a fault as great and common, as it was far from the temper of this Blessed Christian.
She had learnt of her Blessed Master, to be meek and lowly: and of the great Apostle, to be gentle, easy to be intreated full of Mercy and good Fruits, and she therefore was most esteemed where she conversed most: she was best Beloved where she was best known.
She not only made no breaches her self in the Family where she lived, but she endeavour'd to close them up, as fast as others did make them, she was not only Peaceable, but a Peace-maker; and in this she shewed her Wisdom and her Discretion, as much as her good will: for she had not only the Innocence and Meekness of a Dove, but the Prudence of the Serpent also.
She had also learnt and practic'd another great and difficult lesson, to take heed to her ways that she might not offend in her tongue; a lesson as useful and necessary, as it is generally neglected. That Tongue wherewith she so often Blest God, she would not abuse to his dishonour, to vain babling, or to her Brothers prejudice: that made her keep silence, when many were talkative and loud. She could have spoke as much as they, with as much grace, and to better purpose: but she would have discours'd upon better Subjects than impertinent News, or uncharitable Stories.
But it was not only her care to hurt no Body: She could also seek and joyfully embrace all Opportunities to do good to others: she would visit the sick; exhort and comfort them; pray with them and for them: and many ways make it appear that her Charity reach'd the Soul also, though it was not confin'd to it.
Not confin'd to the Soul, I say: for she was as forward to relieve the outward wants of needy persons, as to promote the Spiritual Interest of any; whereas many of all ranks and ages, oppress others and disable themselves by their Luxuries and their Vanities: she contrariwise spar'd from her self, that she might have the more to give to the necessitous, she did study the Art of Alms-giving, and avoided idle expences, to be rich in good works.
Her sweet and mild Disposition, her Charity to all the World, her readiness to do good where she could, were the features of that Divine Image, whereby she resembled her Heavenly Father. By these she indear'd herself to those that were blest with her converse, she was Righteous in the full and best sense, innocent and beneficient.
Rejoyce now Blessed Soul, with the good Angels in Heaven, thou that wert a good Angel here below! Let Charity, which upon Earth was thy delight and employment, be thy reward above! enjoy now there that Infinite Goodness which here made thee so good.
I run as a man that hath yet a great way to go, and but a short time, you may see that I take but here and there a drop out of the full stream: But now I ascend up to the head Spring of it, her Godliness, whence issued all those Vertues and all that Goodness I have mentioned: It was her Love to God, and her desire to be with him, that made her Live Soberly and Righteously, in a manner so excellent and so exemplary.
She was well Principled betimes, and upon a good Foundation she erected an excellent Fabrick, increasing in knowledg much faster than in years; but no Wonder, the Divine Blessing could not be wanting where there was great application and a persevering diligence to know God and his holy ways, she was doubtless a great proficient in the Christian School; she read much and with good observation: and though being wholly intent upon practice, she delighted not in Controversies, yet she could not only give a good account of the Hope that was in her, but also in many things convince gain-sayers.
How unprofitably young people spend their time, and how much the Study of Religion is neglected in this irreligious Age, is sufficiently known, though not sufficiently lamented: but we have here before us an example able to Cure this great Evil, if well attended to. She was always employ'd in that which was useful to herself or others; in learning or in practising the best of Christian Instructions.
Books were her great delight and recreation; upon them and the poor she could freely bestow what she seemed to grudg to her self, that those Books were not Plays and Romances needs no telling, her Excellent Life declares it. No, they were answerable to the great Piety of her conversation, they were Books of Religion, and the best of that kind; such as grounded her in that Holy Faith she profest in the best of Churches, such as taught and incited her to discharge towards [Page 31] God and man, all the Dutys of a Christian; such as Ministred to her Secret and Fervent Devotions.
As for the Books of Dissenters, which might have mislead or intangled her, she was neither willing nor at leisure to spend any time upon them, she knew she was right, and that the Church is the safest Guide: therefore her only care was to follow its directions, and to see that her works might be answerable to her Profession.
The hour of publick Prayer, she expected with longing and great impatience, and she as much Rejoiced when it came: and heartily join'd with the Minister who Morning and Evening, did offer the appointed Sacrifice in the Family: and, whether in the Church or at home, she was always careful to be present and praying at the beginning, That having (as she said) made her Penitent Confession, the general Absolution might be particularly applyed to her Soul.
She was not of those that count the Church-Offices to be long and tedious, she rather thought they were too soon ended, and she would have been griev'd had any of them been omitted. 'Twas her delight to see God Worshipp'd, and to joyn with others in that Blessed Imployment; and as if her Heart had not been big enough to entertain those Holy Publick Devotions, which she so dearly lov'd, she had often a Book of them in her hand, and one to be sure always about her.
How Passionately did she wish also for frequent opportunities of receiving the Blessed Sacrament, [Page 32] and uniting her self in Heart and Mystery to her dearest Saviour, as much as is possible for us in this life; great was her gladness and comfort when those happy seasons return'd, great was her care to put on the wedding-garment, for that Heavenly Marriage-Feast. Fasting, Tears and Prayers were the Preparatives; a most Humble, Edifying and Devout Behavior were the concomitants; and a great Love, fervour and gratitude were the subsequent Effects of that most Solemn Act of Religion.
If from the Church and the Lords Table, we follow her to her private Closet, there we shall find her every day spend much time in Reading and Meditation, and much more yet upon her knees. No wonder, Blessed Soul, if thou wert so good, when thou didst keep such Divine Company! being always with God, either hearing him speak, or speaking to him; always conversing with Heaven, either in thoughts or words!
We may yet advance farther to her Bed-chamber. There we shall see her also much upon her Knees, her Cheeks bedewed with Tears, her mouth filled with the Praises of God, and her Heart with his Love, This is the first and the last thing she doth every day, Nay, days thus Religiously spent, cannot sufficiently express that devout affection which her Soul is possest withal; she defalks as much as she can from the necessary refreshment of Nature; her rest is interrupted with acts of adoration, and at mid-night you may find her prostrate upon the ground, [Page 33] watching to God while others sleep, and anticipating, as much as may be, the State of Immortality, and the Blessed imployment of Saints in Heaven.
No wonder now, if so much Grace inspired that Soul which so much dwelt with God! No wonder if her life and example be bright and luminous, as was Moses's face, when she like him, so long convers'd with God! and no wonder if God took her to himself betimes, when she like Enoch walkt so close with him, and with so Zealous an assiduity.
Would you think it Christians, if I had not discover'd it before, that I have been reading the Life of a young person, of one that died under twenty? would you not rather think that I have been making a Collection of all that might be praise-worthy in the Lives of many aged good Christians?
I profess I have read the lives of the long Liv'd Fathers of the Desert; there are in them some things very extraordinary, and rather to be wondred at than imitated, but the Life and example of this our younger Saint, is far more instructive and edifying than all theirs. She liv'd under no other ingagement than her Baptismal Vows, she converst freely with others, and as to the actions of a civil Life, she willingly complyed with Innocent Customs, there was in her nothing extraordinary but an extraordinary goodness and piety.
And yet it may pass for a thing very singular and hardly to be match't, that where there was [Page 34] so great a Vertue, such an elevation of mind, there should be no contempt of others, no Pride, no desire to be observ'd; nothing but lowliness and the greatest sincerity, she did as St. Gregory tells of his Sister, [...]. Seek to approve herself only to him who sees in Secret, and she could have wish'd no man had took notice of what she did for God alone. Euge bone serve, well done good and faithful Servant, was all the commendation she aimed at, and if, notwithstanding her Light did shine before men, it was that only God might be glorified.
Great things have been written of the zeal of retutning Penitents, but so much fervour with so little Guilt, such an active Piety with so much innocence hath seldom been seen, her Vertue might have been a rich Ornament for gray hairs: but that she should thus intirely devote herself to God in the prime of her age, when she might have injoy'd all Humane pleasures, and was as likely to live long as any one alive: is much to be admir'd and remembred.
But as she was soon ripe and come to perfection, so God soon took her from among the chaff, Mat. 3. 12. and gather'd her with his wheat into his garner. She went out into her Lords Vinyard, and there began to work from break a day, therefore he would not suffer her after such early diligence, to bear also the brunt and the heat of the day, he paid her her wages before Noon, and dismist her to rest, she started for the Race, as soon as she had enter'd it, and she ran with great speed, [Page 35] and therefore soon ended her course, and betimes received the Crown.
How she finisht her Christian Course will easily be guest by what I have already said of its beginning and progress: it could not be with her, as with many remiss Christians, who, when they approach the confines of Death, begin to mend their pace, and to be very serious and active: but she that had liv'd always as if she had been dying, could not but die as she had liv'd.
Her Body being much a stranger to her, and her Soul familiar with God, and always delighted with Spiritual Pleasures: she therefore took little Notice of her natural pains and decays: and her infirmities could not oblige her to omit any thing of her wonted Devotions, insomuch that but little before her last Agony, she was two hours upon her knees, taking her farewel of the World, and making her approaches to God in that Devout, Humble posture, she went an even constant pace, and died to God as she had liv'd to him.
And now, to her I may apply Philo's Observation, he finds that Abraham is the first in Scripture called an old man, Gen. 25. 8. not but that the Patriarchs before him lived much longer, but because (saith he) Age should be reckon'd by Wisdom and Piety, not by years, by this account we may find also that this yong Lady lived long and died full of years, as the Patriach did, her time which she did spend so Religiously to gain [Page 36] blissful Eternity cannot be said to have been short.
And what? shall we now mourn because she is gone from us, or shall we Joy because she is with God? shall we mourn because her Absence is a grievous loss: or rejoyce because her Presence hath been a great and pleasant advantage? doubtless a mixture of those two passions may here find a place. Sed salva pietate, fidei gaudia praeferamus (said St. Paulinus) but without prejudice to Human affection, the joys of Religion should prevail over the Sorrows of Nature, Ps. 116. 15. precious in the Sight of the Lord is the death of his Saints: that which God is delighted with, should not be altogether afflictive to us.
St. Chrysost. [...], we should not prosecute with sadness and tears the death of Holy Persons, but rather with Hymns and Acclamations, cum Canticis & Psallentium vocibus as it was the manner of ancient Christians, and even the Decree of a great Council, 3d. Toled. Rejoycing with them that Rejoyce, congratuling their great Happiness, because if we follow their Examples; we shall with them be numbred with the Saints of God in Glory Everlasting.