A Mirror of Christianity, AND A Miracle of Charity; Or, A true and Exact NARRATIVE OF THE LIFE and DEATH Of the most Virtuous Lady ALICE Duchess DUDDELEY. Published after the Sermon in the Church of St. Giles in the Fields by R. B. D. D. Rector of the said Church on Sunday the 14th of March, MDCLXIX. PSAL. 112.6. The righteous shall be had in an everlasting remembrance. PSAL. 41.1. Blessed is he that considereth the poor and needy. Si vis esse mercator optimus, foenerator egregius, da quod non potes retinere, ut accipias quod non poteris amittere, da modicum, ut recipias centuplum, da temporalem possessionem, ut consequaris aeternam Haereditatem. London, Printed by E. C. for R. Royston Bookseller to the King's Most Excellent Majesty, at the Angel in St. Bartholomews' Hospital, and for J. Collins at the King's Head in Westminster Hall. 1669. To the Virtuous and most Religious Lady KATHERINE LEVISON The Relict of Sir RICHARD Knight and Baronet; And the only Surviving Daughter of the Illustrious DUCHESS, Whose just Encomium is published in the ensuing Treatise. Madam, I Do here present to your Ladyship a lively and true Portraiture of your deceased Lady Mother, or rather your own genuine Picture: Though it wants those lively Colours which might be required to set forth it's lustre. However, it being drawn after her Death (and so not to the Life) I doubt not but your Ladyship will admit it into your favourable acceptance, and draw it over again (as you have begun) by your great charity to the poor & piety towards God, in your Christian Life and Conversation. Your Ladyship's Patronage of this work I cannot in prudence beg; for there is no fence against contradicting envy, and malice, which is far from those Noble Persons, and others in this place, where the Illustrious Duchess breath d, and expired. Yet I presume to say, that some, who shall peruse the ensuing Treatise, will imagine, if not say, (when they have viewed her matchless deeds recorded in the same) that, what they have Read is incredible; which censure they will disown, after they have considered, that She was a Miracle of Grace, and a glorious Prodigy of Munificence. Let such persons, misguided in their Judgements, and misled in their deceiving Fancies, know that to commend the dead for their unquestionable merits is a work of that spotless Innocence, that the Author cannot be attached of Flattery in doing it, as the Person commended is out of danger of being injured by it, in that she cannot be elevated in her mind, nor tempted to Pride, so said the Learned Maximus Taurinensis in one of his Homilies. I shall close these few impolite Dedicatory lines with my Prayers to the Almighty Lord the God of Grace, that he would be pleased to increase his Graces (which are great and many) in you, and continue his Mercies to you; that, having with a large Revenue a larger heart, and an open hand, you may tread in the same path of charitable beneficence, in which your Deceased Renowned Mother walked, and with Her be hereafter glorified in Heaven wearing the Crown of Charity, and Perseverance. This is the hearty Vote of him, who is Madam, Your humble Servant, Ready to Obey your Commands, R. Boreman. Imprimatur, Sam. Parker Reverendissimo in Christo Patri ac Domino, Domino Gilberto Archiep. Cantuar. a Sacr. Dom. Ex Aedibus Lambethanis, Aprilis 26º 1669. An Exact NARRATIVE OF THE LIFE and DEATH Of the Renowned Duchess DUDLEY Who departed this Life in her House near the Church of St. Giles in the Fields, Januarii 22. Anno 1669. in the XC. year of her Age. WE never read of any that were blamed for drawing of too much water out of the Well of Life, I mean for devoting themselves with an earnest assiduity to the reading and study of God's Word: Neither can we possibly give too much honour to the Lord of Glory, and King of Saints, though we should put our inventions upon the rack, and screw up our expressions to the highest. There be many ways and divers means, whereby God may be glorified by us, but none more effectual and powerful to the advancement of his glory, than by acknowledging with due praises the many eminent Virtues, which (as so many Rivulets) stream into the Souls of the Saints from the everlasting Spring of Divine Grace. They glorified God in me, so said S. Paul of himself, Gal. 1.24. Who, though he styled himself out of the depth of humility the chiefest of sinners, and the least of Saints; yet in Gods esteem he was as great as the greatest of the Latter, and Less than the least of the former. Now to the glory of God (which is the aim of my weak endeavours) to the praise of his eternal goodness (which should be the object of yours) I shall, by his Blessing and Divine Assistance, discharge a duty which is patterned to us by the practice of the Heathens, Jews, and Christians in all ages; it is to present to the view of your Meditations one of the Fairest Flowers in the Garden of God's Church, one (for her Saintship) of the highest Stars in this lower firmament, whilst I embalm the memory of the most Virtuous deceased Duchess D. with a just Encomium, and praises due to her rare and transcendent perfections. In the doing whereof I shall perform a double commendable work; First, A Duty of Civility and Christianity to the dead; Secondly, A Duty of Piety to the Living, whilst I stir up their Devotions to an Holy Emulation and Zealous Imitation of the Graces and Virtues which Shined in the Life and Death of the Renowned Duchess; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To speak in the Language of the Learned Nazianzen whose Tongue, (that Tongue which sored so high in the praise of S. Athanasius and S. Basil) would suit well with this great work better than mine; who, when I have said all that I can, being not able to speak enough, may incur that censure of endeavouring, or going about, to fit a Dwarves Shoe to a Giants Foot. But to hold your expectation no longer in suspense I shall lay the Foundation of this Structure in Her Grace's Birth, and Education, and then lay upon it the weight of an Holy Life, and happy Death, this done, refer all to your godly imitation, and so commend you to God's blessing. First, For her Ladyship's Birth: we have here a Righteous Branch sprung of a Righteous Stock, She was the second Daughter of Sir Thomas Leighe of Stoneley in the County of Warwick, Knight and Baronet, the Relict of Sir Robrt Dudley Knight, Son to Robert late Earl of Leicester; and for his extraordinary merits created a Duke by Ferdinand the Second, Late Emperor of Germany. For divers great considerations, She was by Letters Patents, bearing date at Oxford the twentieth day of May, In the twentieth year of King Charles the first of Blessed Memory, By the said King advanced to the title of a Duchess, being by the foresaid Robert the Mother of five gracious Daughters, Alice, Douglasse, Frances wife of Sir Gilbert Kniveton Knight, Anne wife of Sir Robert Holborn Late of Lincoln's Inn (all these Deceased,) And Katherine the only surviving Picture in Piety and goodness of her Lady Mother, and Widow of Sir Richard Leveson Knight of the Bath. The Town of Stonely, in which our Illustrious Duchess was born, has more reason to glory in that She breathed her first breath in it than the seven Cities had in Homer the Prince of Poets; who by all of them was challenged, all laying a claim or Title to his birth in them. But as her Ladyship's being born in the foresaid Stoneley will not add any inward virtue (though it may an outward lustre) to it, so Her being descended from, and related to an Ancient Noble Family is the slenderest part or piece of her Character and Glory. That she was born of God by Spiritual Regeneration (and so His Daughter by Adoption) and a Sister of Christ by love and likeness of Him, this is her Chiefest glory, the highest degree of her commendation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So said S. chrysostom in a Panegyrical Oration, The principal thing to be looked at, and commended in recounting a Genealogy, is the Virtue of a man or woman. If we consider the whole Series or course of her life, we shall have a just occasion to say, that in her person, and by her actions she gave a stop or check in a way of answer to that doubtful Question of Solomon, Prov. 31.10. Who can find a Virtuous Woman! who can without God's special blessing obtained by Prayer unto Him, and without God's Divine appointment and Ordination? This sure was the wiseman's meaning. But to return to my purpose from this short digression. The precious balm of Grace that was poured by God's blessed Spirit into the Soul of our Renowned Duchess at her Baptism, or in her Infancy, being strengthened with the addition of a godly Education, broke forth in such a sweet perfume, even from her Childhood to Her riper years; that she was looked upon as an Earthly Saint, an Angel clothed in Flesh, a lawful Image of Her Maker, and Redeemer, a model of Heaven made up in Clay, the living Temple of the Holy Ghost. This was evidenced by these ensuing Graces. First, By Her Extraordinary Piety, or Religion. Her behaviour towards God was rare and admirable; for being instructed in, and persuaded of the truth of that Religion which we profess (as distinct from that false one of the Church of Rome) and being firmly grounded in those Fundamentals, and saving Truths which our Religion teaches us, viz. That God alone is to be prayed unto and worshipped (not Saints nor Angels,) That by Christ only we can be saved, by his merits and God's mercy, not by our own works, she accordingly upon these grounds served God night and day (as that good old Prophetess Anna did, Luke 2.37.) with fastings and prayers, especially during the time of her Virgin-widowhood; she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5.5. a widow indeed, such as was that famous Paula and Marcelia by S. Hierome in his Epistles so highly magnified. She well knew, that though second marriage is no sin, yet (as one says) Iteratò nubere est signum Incontinentiae, etc. She therefore, to preserve in her fame the honour, and in her soul and body the joy and sweet content of Continency, refused to marry; declaring thereby, that though many great persons wanted her or rather (as the fashion of the world is) her money, yet she had no need of any to be joined with her in a conjugal society. An enlargement of her Estate she never designed, nor desired by the addition of a Jointure, but moving in the Sphere of her own fortune, and contenting herself with the portion God had given her, she clavae close to God, and was joined to Him by Faith and Affiance; and so she was espoused to God, and the Lord of Heaven married to her, being her Husband (as he professes himself to have been to Israel, Jer. 31.32.) in regard of his Love, Care and Providence to her Religious Person; who spent as much time (or more) in reading of God's word, and other godly books the extracts of it, as others do in their Glasses, by which they correct the defaults in their dresses, and blemishes in their faces, not regarding in the mean while the blots and spots, the defilements and stains of sin, that disfigure the native beauty of their Souls, which are usually left naked, and, for want of prayer to God divested of Grace, but clothed with the black mantle of Lascivious and Unclean thoughts. Our pious Duchess took into her prime care her righteous soul the spouse of God: by Prayer and Meditation (with which a soul is winged) she sent it up in a flight to Heaven every morning, and thus conversing with God in the mount of Devotion it returned again into her bosom (as Moses did from the Mount) with its face shining, and lightsome with joy and inward Consolation. The more familiar conference we have with God in prayer, the more do we partake of him. He that passes by the fire may have some gleams of heat, but he that stands by it will have his Colour changed: It is not possible a man should have any long conference with God in Prayer, and Meditation, but that his heart shine with inward illumination, and being inflamed with the love of God, partake of some Divine Inspiration. And thus she acquainting herself daily and conversing with God, in her Closet, or Private, and more public family devotions (which she never omitted) was wonderfully beautified, and strengthened in her soul by Grace; which had taken up its lodging in her, and displayed itself outwardly in five special Saintlike Qualities, which made her conversation amiable, pleasant, and Venerable to all her Equals and Inferiors. The first was a winning and obliging way or disposition, that sweetly scatters favours; by this, being a desire of doing good to all, even to our very enemies, we attract friendships, and make friends even of those that hate us. Thus did that good Duchess. The second is Affability, this was eminently in her, joined with a becoming Grace and sweet behaviour, and hath in it a power to charm Souls that are in any the least way or degree inclined to Honesty and Civility: She was Courteous to all even the meanest person, who might find her ear, open to any just Request or Modest Petition. When she bestowed any favour, or gave an Alms, She gave it cheerfully without grudging, or any the least repining, so the loaf which she gave was not Panis Lapidosus, as Seneca speaks, but pure and fine Manchet without any mixture of Gravel. An Alms given with hard Language, reproach or an harsh exprobration, is gravel-bread, and at once loses both its thanks and commendation. The third, Prudence, a gracious Quality of the Soul, which is ever joined with Wisdom as it's inseparable Companion, as appears by Eph. 1.8.— According to the riches of his Grace, wherein he hath abounded towards us in all Wisdom and Prudence. So Prov. 8.12. I Wisdom dwell with Prudence, Here too they are mated, they cannot be severed. The property of Wisdom, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to propound to itself a right or good end, as it is the Office of Prudence, (which derives its name from Providence) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to advise of and devise proper and fit means suitable to that end. To be happy hereafter in Heaven and to live honourably with repute here on Earth, should be our main end: Faith in Christ attended with good works is the way to attain the former, Justice and Honesty to man is the means to acquire the other. This virtue, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was most eminent in our Renowned Duchess, she made it her whole business, her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to get a place in Heaven, (where she now sits and reigns) and by well-doing to leave a good name behind her, being dead; that the transplendent light of her beneficence shining amongst men, and they beholding her good works might glorify her Father which is in Heaven, Matt. 5.16. Her Prudence likewise was seen in this that she had a great command over her Tongue, and Passions; she knew that (as Th. de Kempis says well, lib. 1. c. 20.) It was an easier thing to be silent than not to offend in speech, or multitude of words: she therefore seldom spoke but to the benefit of the Hearer; Grieve she did at the miscarriages of men (whereby God was dishonoured) and for public calamities when the Church was afflicted, but this sorrow was allayed with Religion, it never exceeded; Thus also her Anger was tempered with Meekness, so that if at any time her blood boiled up in her tender heart out of a dislike of any thing that did offend her, it never ran over the brim of Reason, or bounds of Moderation. Her ears were ever open to the complaints of the poor, but shut against all calumny and Detraction; Her Eyes ever open too, looking up to Heaven (as the eyes of Servants look unto the hands of their masters— Psal. 123.2.) but shut against Objects dressed up with vanity, through these casements they could not enter into her capacious Soul, the receptacle only of chaste thoughts decked with Purity of good Intentions; Her mouth had a watch set upon it, which then opened when she was to give rules of Instruction, and Orders for direction to her well-ordered Religious Family, or when she fell into discourse of Religion, and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things above, heavenly things; which she ever used to do, whensoever I was admitted into her blessed Private Society. In a word, which is another high degree of Prudence, and that which the Philosopher terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Perspicacitas, she could quickly, and warily discern the dispositions, capacities, manners, humours, affections, and aims of those with whom she did converse, and accordingly did suit her carriage to every man's temper without flattery, which was far from, and beneath, her. She was a magazine of experience, the fruit or benefit of Old Age, and the proxime cause of Prudence. Her vast Memory, which was strong and vigorous to admiration, was the Storehouse and Treasury of Observations, and Knowledge of Occurrences for many scores of years: so that I often have said, what I truly found by her rare discourses, that she was a Living Chronicle bound up with the thread of a long-spund Age; the which being cut asunder by the hand of Death, we are thereby deprived of a great Jewel and comfortable benefit. In divers accidents and things relating to our Parish I oft appealed to her stupendious Memory, as an ancient Record, and as that was admirable, so what the Son of Sirach says of Judas Maccabeus, Eccl. 93.7. Her memorial is, and shall be blessed for ever. Who in the fourth and fifth place was admired and highly honoured for her Humility and Patience. The former of these is a Virtue which is the Cognisance of a Saint, and the true Badge of a Christian; it is the first Lesson which is to be Learned in the School of Christ, who is Magister humilitatis so styled oft by S. Aug. Learn of me for I am meek and lowly, etc. Matt. 11.29. The Doctrinal saying of this great Master of Humilty. It is grounded upon an high apprehension of the Majesty and Greatness of Almighty God, together with a low estimation a man hath of himself, in regard of his many weaknesses, and sinful Infirmities; These being ever proposed to the eye of Her Conscience, and looking upon all the good things She had, her Gifts and Graces, as God's Donatives, (who can and will, if we be proud of them to a contempt of others, take them from us) She therefore ever paid to God the Tribute of thankfulness for them, bowing Her Soul to God by an humble submission to His Will, and to the just commands of her Superiors; being likewise assured of this, that if she had more riches, others might have more Grace, and if she exceeded them in one or more gifts, they might excel in others. Hence did spring and arise Her meekness, and Humility, a Grace which renders a man amiable in the sight of God, who dwells (as the Prophet Isaiah speaks, chap. 57.11.) in an humble heart, it being the Chief Mansion or Manor-house of the holy Ghost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. There is nothing more acceptable and pleasing to God than for a man to degrade himself in his humble thoughts, and to rank himself among the lowest, even then when he is in a place of Dignity or Eminence: Such a one is God's delight, his special Favourite. So was the good Duchess, who reflecting in her Religious thoughts upon her frail composition, as being (what Abraham styled himself, Gen. 18. and what the greatest are) but Dust (in regard of her beginning) and Ashes (in respect of her end) and knowing that (as the forenamed de Kempis says of man in General) that she was 〈…〉. Culpable in many things, prone by nature to evil, and unable of herself to stand and persist in that which is good. This knowledge of herself beat down Pride, and set up a throne for Humility in her heart, which displayed itself by her delighting to be concealed by her private retirement, yet shining in goodness though unseen, like those stars (called, Sporades) in the Galaxy or milk-way in the firmament: It likewise discovered itself, First, By taking no content or delight in the praise of men, when it was offered; Secondly, By her contentation in every estate and condition, every mutation or change of fortune, conceiving that what good she enjoyed was more, and what evil she sustained was less, than she deserved. This Grace of Humility in Her was the parent of Pa●ience, a cheerful bearing of affliction without murmuring or repining at God's dispensations or providence. 〈…〉. He that thinks or believes he is the Son of God will not murmur at any dispensation of his Providence; should I lead your Meditations through all the Stages of her sufferings in the late bloody Rebellious times, truly I might tyre yours, though they did not overcome Her, Patience. But she with a most Heroic Christianlike Courage and Spirit, bore up against all the batteries and storms of plundering Persecutors, of railing Shimei's, and backbiting Rabshakes, against whom her Innocency was no fence to keep of their approaches: And as those lesser lights of Heaven shine brightest in the dark Winter nights, and fire burns hottest in the cold frost; so the Star of her profession shined most gloriously, the fire of her Zeal to the Truth glowed with a greater heat under the rage of those, who did persecute her with their hands robbing her of her goods (because she would not be as they were, bad, rebels against the King and Church) and blasting her reputation with their black Tongues not dreading to report she was a Papist, or (as one said before a Committee) something like one: and why? Because she was loyal to her Sovereign, a lover and Patroness of Orthodox Divines, and abounded in good works. If it were only Charity that did constitute a Papist, I would not refuse or dislike to be so called; but her soundness in her opinion, and practice of the true Religion manifested to the World that she was a rare Christian, a Christian indeed and not only in name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ign. One of a most exact conversation, and fit to be proposed to this lose and sinful Age as a pattern of good living; and as St. Augustine referred those that desired to profit in Virtue to the life and conversation of S. Paulinus, Vade in Campaniam disce Paulinum, Go to Campania and study Paulinus; so would I say to any person, that should desire to attain to some degree of perfection in Grace, Goodness, and Piety, Vade ad Sancti Aegidii oppidum, & Disce Ducissam Dudleyam, Have recourse to St. Giles' and inquire after the Life and manners of Duchess Dudley; conform your Life to Her Religious Conversation (who hath left behind her there many Ladies much like unto her) so may you prove a good proficient in Religion. Her Patience likewise discovered itself highly all the time of her sickness which was long and tedious, and in the midst of all her pains, which were sharp and grievous; her Soul was drowned in the Contemplation of that great Ocean of bliss in Heaven, to which she was sailing through the narrow channel of this life: She never complained with murmuring or bitter Lamentation, as too many do in their sickness, nor saying as Rebekah did, Gen. 25.22. when the twins struggled in her womb, If it be so why am I thus? No she knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the gate is straight which leadeth into the City of bliss, and that through many tribulations we must enter into heaven (which she had learned out of Acts 13.22.) and therefore embraced her Cross with cheerfulness— and why, should a living man complain, a man for the punishment of his Sin? Lam. 3.39. She in effect oft said what St. Hierome suggested to Paula concerning the death of Blaesilla, Bonus est Dominus, & quodcunq ●ecerit bonus Deus, non potest non esse bo●…. The Lord is good, and whatsoever a good God doth cannot be bad. To conclude this particular, She looked upon her troubles as the Lot of God's Children, the Physic of the Soul, the Pledge of Divine Love, the Badge of her profession (as a Christian) the Incentive of her Devotion, and a mark of her Conformity with Christ her Head, and the Captain of our Salvation; and therefore, following him, she bore all with Patience. To whom that she might by a closer Union be joined, Now that her Soul was drawing towards Heaven, having spent all the time of her sickness in Prayer and Repentance, and heavenly Conferences, of which I could give a large account, She (as she had done ofttimes before) desired to receive her last Viaticum that heavenly food, which might (as it did) strengthen her Spirit in its last conflict with Death, and in its long journey to eternity, or everlasting life; I mean that which is a Sacrament, as of a thankful Commemoration of Christ crucified, so of a blessed Confirmation, for that it confirms our Faith that Christ is, and will be in all respects to our Souls (I had rather say to our Persons) what the Bread and Wine is to our Bodies. Had you been then present and seen with what flaming devotion, with what burning affection, and lowly Reverence upon her Knees (when she could hardly stand upon her feeble legs) she received that heavenly Food that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Ign. calls it) which Physics the Soul for Eternity, the seal of her pardon, and token of her Communion with Christ; had you then beheld her devout deportment, and heard the Divine expressions, which immediately fell from her gracious lips, you would hence have concluded that she was a rare Saint— Having thus got a firmer hold of Christ by Faith in the Merits of his Death and Passion, and grasping her Saviour in the Arms of Her Love and Thankfulness, She ever after chanted out old Simeons' Song, Luke 2.29. Domine nunc dimittis, etc. Lord now lettest thou thy servant departed in peace. She (as St. Augstine says of Faith) tore of Death's grim Vizard, and beheld under it a comely smiling face; so as, whiles unto the enemies of God (those that are not reconciled unto him by Faith in Christ and the amendment of their lives) it is no other than a terrible executioner of Divine Vengeance, it seemed to her an Herald of Peace, a messenger of Joy, a plausible and sure Convoy unto Blessedness. For this cause, or upon these considerations she longed after her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her dissolution, even as the weary Traveller after he hath measured many tedious miles (as she had years) and passed many dangers both by Sea and Land, and felt the harsh entertainments of a stranger, rejoices to draw near in his return to a pleasant and Rich habitation. Thus she desired earnestly to be released from Her Prison, (the body is such and no more to the Soul) She often wished to be dissolved, and to be admitted into a nearer familiarity or Communion with Christ: a few days after the Lord in Mercy made her partaker of her holy wish and desire, gave her an happy Release by Death, and Grace to utter these last words of the Protomartyr Saint Stephen, Act. 7.59. Lord Jesus receive my Spirit; and when she had said this she (after ninety years' current spent in God's service) fell asleep. Death was no more to this Illustrious Duchess than a sleep. Her body after many vexatious Toils, Troubles, and Disquiets in this World shall sleep or rest for a while in its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it's Dormitory the Grave. But her soul is now awake in Heaven, wearing the Crown of Perseverance, and singing with the triumphant Chorus of Angels and Saints glorified a joyful Song to the Lamb Christ Jesus sitting upon a golden glorious Throne; who will at the great day raise up her body from its long sleep by virtue of that Spirit which raised him from the dead (Rom. 8.11.) and dwelled by a full measure of Grace in the Soul of our deceased Saint, who being dead yet speaketh (as the Apostle attests of righteous Abel, Heb. 11.4.) and methinks bespeaks as now on Earth her survivers, from Heaven, in the words of St. Paul. Let your conversation be, as mine was, in Heaven, where I reign now in the Embraces and Glories of my Saviour: and, Be ye followers of me as I was of the Lord Jesus, in Faith and Love, in Humility, Meekness, Piety and Patience, and suppose too that she bespeaks you all in the words of Gideon to his Soldiers, and of Abimeleck to his. Judg. 7.17. chap. 9.48. Look on me and do likewise, what ye have seen me do [and shall hear I have done] even so do ye, according to your abilities, and several capacities; ☞ Cloth the backs of the poor, and feed the hungry bellies; adorn God's Houses, and contribute to the Rebuilding of decayed, and, by war and fire, wasted Churches; endow poor Vicaradges with Annual Accessions or Augmentations of large Salaries; relieve poor Widows in Hospitals by yearly Pensions; give good and competent Sums for the redemption of Christian Captives now chained up to slavery in the hands, or under the power, of Infidels; and for placing out of poor Children or Orphans yearly to be Apprentices, Honour your Ministers who are set over you in the Lord, especially those who labour, in the Word, 1 Tim. 5.17. i e. take great pains to dispense the lively Oracles of it, and administer frequently the holy Sacraments for the edifying and saving of your Souls; give what is due unto them, and take nothing by fraud or violence from them, and, if they want an house to dwell in, provide one for them; All that has been said the Illustrious Duchess did, and gave to God the Glory of it, who afforded Her, by his blessing, that good and plentiful seed which she liberally sowed and scattered in the fields of the poor, and hath sprung in a rich and large crop of blessings which she now enjoys with God in the Celestial Paradise. Pauperum fundus est foecundissimus; The poor man's field affords the largest Crop. And though all cannot keep an even pace, or go along with her in her Bounty and Magnificence, yet follow her (though at a distance) by conforming your lives and actions to her Charity, and goodness. Thus if you do (as her good deeds in a manner exhort you) and declare the Sincerity or Truth of your Faith by your goods works, Imitating Christ the King of Saints, and this deceased Duchess a Queen among her Sex for her rare exemplary Virtues and Graces, you shall be for ever blessed, as She is, and Crowned with Everlasting Glory, and Happiness. Trin-uni Deo Laus, honour, & Gloria, etc. A Memorable and Exact CATALOGUE OF ALL THE RENOWNED DUCHESS Her Good, or Most Charitable, Deeds. AS to abound in Good Works is an Argument of a Lively Faith in Christ, and a true mark of Christianty; so to disperse the same upon a self-seeking Interest, out of a design to gain praise, and get glory by it, is an infallible note or sign of Hypocrisy. This Pharisaical vice never lodged in the Soul of our deceased Duchess, so Renowned for her stupendous Charity, the fire whereof burned hot in her Religious breast, but was covered over with the Ashes of Humilty: She, whilst living, loved not to hear her just praises sounded in her Ear for well-doing, but contented herself with God's approbation, whilst she did all for His Glory, that the poor, relieved by her bounty, might have an occasion to say, Blessed be the Lord, for his merciful goodness, that hath opened the heart, and hand of his servant, to help, and secure us in our want. She was such a stranger to Pride (which never enters into a gracious Soul) and so far from Ostentaion in her life, that I am persuaded, had any come to her before her death, and mentioned the design of publishing the ensuing Catalogue after it, she would not have consented to that motion, but rather forbade it. However now that her Grace is out of the reach of Flattery, and cannot be suspected for the guilt of Vainglory, I shall blow the Trumpet of her praise, by presenting to the World a list of her good deeds, that those, who peruse it, may thereby be induced to follow her steps, to conform their lives to the exemplary pattern of her bountiful goodness, to abstain from superfluities in Apparel, and Diet, (which murder Charity;) that what they spare, or gain by abandoning all excess in needless expenses, they may contribute the same to the relief and comfort of Christ's poor Members, his necessitous, pious Servants. This was the practice of our Illustrious Duchess; and for this God has Crowned her (as he will all those that imitate her) with everlasting glory and happiness. A just Account of her good deeds in her life, and little before her death, taken out of our Church's Register, and specified in her last Will and Testament. 1. HER Charity began at the House of God, which was first in her thoughts, as it is usually the last, or not at all, in other's. When the former Church here of S. Giles, which was decayed by Age, lay as it were in Rubbish, there being a Void space at the upper end of the Chancel, which was stored with Lumber, as the Board's of Coffins, and Dead-men's Bones; She, being offended at that unhandsome prospect, erected a decent Screen, to divide the said Chancel from the forenamed place, and to hid it from the beholder's eyes, which could not but be troubled at it. 2. When the foresaid Church was fallen It began to be built in the year 1623. and was finished with the wall about it. A●…. 1631. (with the fall whereof that Screen was demolished) God moved the hearts of the Parishioners to erect a new Church in the Room or place of the former, which was in a few years effected and finished, many hundreds of good Christians in other Parishes contributing to so good and glorious a work, she most liberally (as she had a magnificent large soul) gave to the advance and finishing of it, together with the Wall that encompasseth it, many 100 l. of which her magnificent bounty, the then grateful Parishioners erected a Monument which is placed over the great gate or the Northside of the Church. The words engraven in a large square Stone are these, QVOD FOELIX BONUMQVE SIT POSTERIS. HOC TEMPLUM, LOCO VETERIS EX ANNOSA VETUSTATE COLLAPSI, MOLE ET SPLENDORE AUCTUM MULTO, PAROECORUM CHARITAS INSTAURAVIT. IN QVIBUS PIENTISSIMAE HEROINAE D. ALICIAE DUDDELEY MUNIFICENTIA GRATVM MARMORIS HUJUS MERETUR ELOQUIUM. HVIC ETIAM ACCESSIT ALIORVM QVORUNDAM PIETAS QUIBUS PROVISAE IN COELO SUNT GRATES. 3. The Church being finished (which is a large goodly Fabric) that the Inside of it might correspond with that which is without, She gave hang of Watched Taffety to cover the upper end of the Chancel, and those bordered with a Silk and Silver Fring. Item, For the back of the Altar a Rich Green Velvet Cloth with these three Letters in Gold IHS embroidered on it. Two Service Books in Folio, Embossed with Gold. A Green Velvet Cloth with a Rich deep Gold Fring to cover the Altar on Sundays. A Cambric Altar-cloth with a deep Bonelace round about. Another fine Damask Altar-cloth. Two Cushings for the Altar Richly Embroidered with Gold. A Large Turkey Carpet to be spread on the Week days over it. A beautiful Screen of Carved Work, which was placed where the former in the Old Church stood. Moreover she gave a neat pair of Organs, with a Case Richly Guilded. Item, Very Costly handsome Rails, to guard the Altar or Lord's Table from profane abuses. Item, The Communion Plate of all sorts in Silver and Gilt, for that Sacred Use, which is as large and Rich as any in the City and Suburbs. Besides all this, She was at the Charge of Paving the Upper End of the Church with Marble Stones. And gave the great Bell in the Steeple, which, as oft as it Rings, sounds her praise; and was at the Charge of casting and hanging the other five Bells. Only this Bell and the foresaid Plate excepted, all the forenamed Ornaments of the Church (being counted Superstitious and Popish) were demolished, and sold (under a pretence of relieving the poor out of the Money Received for them) by the Deforming Reformers (as they were called) in the late bloody Rebellious times. But the Church since has been by our care Rebeautified, though not in the same high degree and manner as before specified. 4. She gave long since to the Church of Stoneley in (where Her Sacred Body lies now Entombed) as also to the Churches of MANCESTER. LEKEWOTTON. ASHOW. KENELWORTH, and MONKSKIRBY, twenty pounds and upwards per annum a piece, for a perpetual Augmentation to the poor Vicaridges of those Respective Churches for ever. 5. Moreover she bestowed on the same Churches, and Likewise upon the Churches of Bidford in the foresaid County of Warwick, Acton in Middlesex, S. Alban in Hartfordshire, Patshil in Northampton, divers pieces of fair and costly Plate to be used at the Celebration of the Holy Communion in each of them. 6. And besides all this, She purchased a fair House and Garden near the Church of S. Giles' aforesaid, and gave it for a perpetual Mansion to the Incumbents after three lives, whereof two are expired. 7. She also allowed a yearly stipend to the Sexton of that Church to Tole the great Bell when the Prisoners, condemned to die, were passing by, and to Ring out after they were Executed. 8. She likewise gave great Sums of Money for the repairing of the Cathedral Church at Lichfield, and for the Re-edfying of S. Sepulchers here in London. All these (with many more of a lesser Magnitude) were the products or fruits of her great Charity, whilst she lived; and thereby made (as wisemen and women do) her own eyes her Overseers, and her own hands her Executours. At her Death She made these following Bequests, viz. 1. For the Redemption of Christian Captives from the hands of Infidels, one hundred pounds per annum for ever. 2. To the Hospital situate near the Church here in S. Giles' four hundred pounds for twenty pounds a year for ever. 3. For the placing out for ever of poor Parish Children of S. Giles' Apprentices, two hundred pounds, to purchase a piece of Land at ten pounds per ann. And two to be put out every year. 4. To the poor of the foresaid STONELEY. KENILWORTH. LEKEWOTTON. ASHOW. BIDFORD and PATSHIL aforesaid; and also of LICHBOROW and BLAKESLEY in the County of Northampton, one hundred pounds per ann. to be disposed and distributed among them in such sort or manner as Her Will doth direct Her Executrix. 5. And upon the day of Her Funeral fifty pounds to be distributed among the poor of the said Parish of S. Giles, and other adjoining Parishes. 6. She bequeathed to fourscore and ten Widows (according to the Number of the Years, She lived) to each one a Gown and Fair White Kerchief to attend the Hearse wherein Her Body was carried, and one shilling a piece for their Dinner after that Solemnity was performed, which was on the sixteenth day of this present Month of March, 1668. 7. She appointed by Her Will five pounds to be given to every Place or Town where Her Corpse should Rest in its Passage from London unto Stoneley (as aforesaid) in Warwickshire; where She hath a Noble Monument long since prepared by Herself. 8. She Ordered that six pence should be given to every poor body that should meet Her Corpse on the Road. 9 She gave to BLACKSLEY, LITCHBOROUGH, and PATSHIL aforesaid, ten pounds a piece to be distributed among the poor the same day Her Corpse was Interred. 10. To the Parish of Stoneley fifty pounds, which was distributed the same day. Thus our Illustrious Duchess did in Her Life, and at Her Death; and doubtless for all Her Good Deeds She has Her reward in Heaven by God's Mercy, and Christ's Merits. Whom that short and Ingenuous Epitaph would befit, which is Inscribed on the Learned Is. Causabone's Monument in Westminster Abbey: admit of it thus, with the Alteration of a Name, and Word. Qui nôsse vult Ducissam Duddeleiam, Non saxa, sed facta legate, Superfutura marmori ET Profutura Posteris. In English thus. READER, Wouldst thou the famous Duchess Dudley know, Read not Her Monument (that's far below Her Merits) but her Acts; which with her Name Carried on the Nimble wings of Fame Will profit those that shall hereafter come, And last when Marbles have their fatal Dome. To the former CATALOGUE of Her Innumerous Acts of Charity, Let this Epicedium be added as a closing Epilogue. When Greatness, with a Long-spund-age, And Goodness joined fill up the Page Of Her due Praises, we may say That unkined Death has snatched away A Phoenix of her Sex; in whose Breast The Graces dwelled, and made their Nest: O! from Her Ashes may there Rise A Generation to Immortalise What e'er of Virtue bears the name, Whilst, what She did, they do the same. Floruit, Floret, ac Florebit. THE END. I shall desire the Candid Reader when ever he meets with the Name Dudley to ready Duddeley: We find by a late Subscription under Her hand, that, as She wrote, so Her Name is to be Read and Spelled. There is one thing more of no small concern which hath been omitted, but must for a close of all be subjoined to what hath been briefly said concerning Her Pedigree. As Her Grace was the second Daughter of Sir Thomas Leigh of Stoneley in Knight and Baronet, so Her Mother was Katherine a most Virtuous Lady, Daughter to Sir John Spencer of Worm Leighton Knight, and great Grandfather to the Right Honourable now Earl of Sunderland, etc. The foresaid Sir Thomas had by His Lady Katherine Issue, John Leigh Knight who was the Father of the Lord Leigh Baron of Stoneley now living, in the County of Warwick. Philip. 3.20. Our Conversation is in heaven, from whence also we look for the Saviour the Lord Jesus Christ. THERE is in Love so strange a piece of of Magic, as to transform a man into the object of it, and to translate the Soul into a place far remote from the body of the affectionate Lover. S. Paul, whose Soul was fired with a burning flame of Seraphic love, was of this Divine, and Holy Temper after his vision, when he was raped up into the third Heaven; where he heard, and saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, words, and things which were inexpressible, and doubtless beheld the glorious face of our Lord Christ Jesus, the beauty of Heaven, and the mirror of Angels: ever after he was (yet with submission to God's will, whether for life or death) weary of the world; which he looked upon as a Shop of vanities, a Sink of uncleanness and a Dungeon of miseries, and by an holy transmigration of Spirit conversed daily & hourly with his God in Heaven: and knowing that the only way, or means, to arrive at that place of Bliss, that Mansion of pure delights, and sublimate Joys, is to follow Christ, to imitate H m, whose life is the most perfect Idea of all virtues, the most exact rule of Holy Living, he therefore in his Epistle to the Ephes. 5.1. Exhorts them and with them us in these words, Be ye followers of God, as dear Children; again, 1 Cor. 11.1. Be ye followers of me, as I also am of Christ. S. Paul, who pressed this duty to the Ephesians and Corinthians, did know full well the nature of man; whom an Apish and Fond imitation turns into the nature of beasts: so it may be said of some men as it is Psal. 49. the last verse. They, being in honour, i. e. endued with reason, wherewith they are honoured by God above other Creatures, for want of a right use of it, to a discreet ordering of their lives, may be compared to the beasts that perish. When men do follow the bad examples of others, and walk in crooked and by-paths, which tend to destruction, they may be compared to the silly sheep, who will follow their leaders even into deep waters, and down steep Praecipicies, Non quà eundum sed quà itur, Senec. Not minding where they should, but where the others go. There have been, and are those, who did, and do count a defect, or deformity, a piece of graceful honour, if by it they may be like their Superior: Thus a wry neck in Nero's court was the Mode, and esteemed a piece of Gallantry; as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lisp in julian's, and to limp in another's; because these defects were beheld in those Emperors. But we Christians ought to be wise and prudent in our Imitations, and, by setting before our eyes the choicest patterns of goodness, we should endeavour to heighten, and advance our Souls to an evenness in Grace, and virtue, with the best Precedents amongst God's Saints. To this end, i. e. to raise their Souls to an high degree of Perfection, S. Paul, vers. 17. of this Chap. exhorts the Philippians to propose him for a pattern to walk by: Brethren be ye followers of me, and mark them which walk so as ye have us for an example. To which exhortation he subjoins a reason in the words of my Text. For our conversation is in Heaven, etc. The first word, Conversation, is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the which, admitting of divers Interpretations, has caused a Variety of Constructions amongst Expositors. They, who with Tertullian and S. Hierome, translate the same by Municipium (which is the State or Condition of those who, dwelling out of a City in some remote place or Country, have yet the Privileges of the same (they being enfranchised belonging to them) upon this account, or for this reason, they take this to be the meaning of the Words; That, although we be strangers, and sojourners here on Earth, however we are Municipes, Freemen, or Free-denyzens of Heaven, and have the privilege to be called, and owned by God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Fellow-citizens of the Saints, Ephes. 2.17. With whom we shall, at the great day of the world's Assizes, Reign for ever in Heaven, and partake of their Happiness. But the word being of a larger acception or signication, for that by it is understood many times in the Greek Fathers (as chrysostom, Basil, and others) vitae ratio & institutum, a trade or manner of living (which is agreeable Likewise to the Syriack Translation) we may with Beza read the words thus, Nos ut coelorum cives nosmet gerimus, we behave ourselves as Citizens of Heaven. And this Paraphrastical gloss suits with that of Grotius, who says that this clause, Our conversation, etc. must borrow light for its sense or meaning from the preceding words, v. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who mind earthly things, to which is opposed that which follows in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— But our Conversation is in Heaven, etc. The words thus explained, In them, and those that follow, are wrapped up these two General parts. First, Here is the Apostles protestation of his holiness in these words, Our conversation is in Heaven, etc. Secondly, His, and all good Christians joyful hope, or expectation, From whence we expect the Lord Jesus Christ. First, For the Protestor, S. Paul, and his Protestation. I remember that S. chrysostom, making mention of him, says, that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a large Soul, a Soul as large as Heaven, for that it was not shut up nor Imprisoned (as the worldly man's ) in his body, nor chained in fetters of Earthly cares, but dilated (as ours should be) in his love of Souls, and spread in its ardent desires of Heaven, or future happiness; after which he panted, as appears by his Cupio dissolvi. Philip. 1.23. I desire to be dissolved and to be with Christ. Thus his conversation (or rather heart) was in Heaven. And this his Protestation, in the Text of his Heavenly-mindedness, did not proceed from Pride, or a vainglorious Ostentantion, but only from an holy, and earnest desire to draw our Souls upward by his Example to God that made them, whilst we follow him in our practice by a Godly Imitation of his Virtues. In the second Epistle to Tim. 3.10. The Apostle thus bespeaks him, Thou hast fully known my doctrine, manner of life, purpose, faith, long-suffering, charity, patience; to which we may add his Sobriety and Temperance, of which we have a record, 1 Cor. 9.27. As also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his striving to keep a good Conscience void of offence, Act. 24.16. And when we have beheld the Apostles Soul decked with the forenamed Graces, and enriched with that inestimable Jewel of Heaven the Soul's Paradise, I mean a Conscience, that is, quietè & honestè bona, quietly, and honestly good, to the constitution whereof there must concur these three Ingredients, Puritas Cordis, veritas oris honestas actionis, Purity of heart, Truth in the mouth, and honesty in our life, or conversation. From hence we may infer that Heaven had in a manner entered into him, and that he was in Heaven whilst he breathed upon earth, not only in regard of his union with Christ by Faith (as a learned Commentator notes upon the Text) but also in respect of his conformity to Christ, whom he loved, and resembled in his life, he being (as Christ was) Vir doloris & laboris, a man of sorrows, and of great sufferings; likewise of a wonderful patience, as is evident by the eleventh of his second Epistle to the Corinthians: When his feet were in the stocks, Act. 16. His mind was in Heaven, Crus in Cippo, animus in Coelo, Aug. When he was in that great storm at Sea, Act. 27. When neither Sun, nor Moon appeared for many days, in the midst of that danger his Soul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in a quiet Haven, even in the bosom of God: in that great darkness he had a light within the light of Joy, and comfort, because God was with, and in him. As there is all joy in Heaven, so there is Heaven in the Souls inward Joy, which springs from Patience in Tribulation, and from the Peace of a good Conscience: therefore, Holy, Patient, Meek, Humble S. Paul, who was ever contented, his Conscience not disquieted, He might truly assert of himself, and none but such as he was, of the same mould of Spirit, can say of themselves as he said, Our conversation is in Heaven. Having given you a brief Character of the Protestour S. Paul, I shall now turn his Protestation into an exhortation or Precept, as he intended; for we must suppose, that when he had said, Be ye followers of me, and mark such as walk so (mark so as to imitate them) for our Conversation is in Heaven, he said thus in effect; And let your conversation be in Heaven. First, By your Soul's conversion unto God. S. Hierome has a saying, which is a vehement asseveration, and Protestation concerning himself, Testor Deum, quando lachrymis madent oculi, videor tunc Angelorum interesse Choris, I protest and call God to witness when mine eyes are drowned with tears springing from sorrow for my sins I seem to myself to be conversant with or in the Company of the Holy Angels: Such is the nature, and energy of true repentance, which of all things in the world makes the greatest change; it works a change in God, it turns his frowns into smiles, his angry displeasure into a gracious favour; It transforms a carnal earthlyminded man into a Spiritual and Divine Nature, from Sin to Grace, from vicious customs to holy habits, from drunkenness to sober practices; It raises a sinner from death to life, from his Prison to a Throne, from Hell, and the guilt of eternal Torments to Heaven, and entitles him to endless happiness: In a word, It carries a man to God by confessing and forsaking his sins, and brings God to man in pardon and forgiveness. This brings peace to the Soul: and in whom this Peace resides, in him God resides, and dwells by his Spirit, which is the Spirit of Peace. Now can Heaven, in the Joys and comforts of it, be wanting where God is? When therefore S. Paul exhorts us to have our Conversation in Heaven, he says in a manner thus, " Make your peace with God by an hearty sorrow for your sins, and declare the truth, or sincerity of your sorrow by an holy, and heavenly life, which is the Nurse of Peace, and Mother of solid comfort. He is (as it were) in Heaven who is a true and humble Convert; so was that Mary Magdelen; when she lay weeping at Christ's feet: she loved Christ very much, because much was forgiven her. Stans in terris in Coelo es, si Deum diligis; Aug. If thou lovest God, thou art in Heaven whilst thou art on earth. A sinner, that is assured of his pardon, will love his Saviour, and this love will transport or carry his Soul to Heaven, to converse there often by Meditation and Prayer with his Redeemer. Secondly, Let your Conversation be in Heaven, by a frequent Contemplation of it. As for our Contemplation or Meditation of Heaven, I must tell you in general, that for want of it, or because it is so neglected, virtue decays in men and vice abounds, the Graces of God's Spirit our Faith and Hope as also our Charity grow weak; but our Passions, as Grief and Fear with others, get strength, and increase in us: If our thoughts be in Heaven (where true Honour, Wealth, and Pleasure are to be found) our endeavours will be after it, and all our Studies for it; and then, Si neglectis terrest●… 〈◊〉 Coelum toti aspiramus (as Pelacherus glosses o●… 〈◊〉 Text) when neglecting or despising earthly things 〈◊〉 wholly pant and gasp after Heavenly, no sad event, 〈◊〉 casualty here on earth will trouble us. We read in Gen. 24.62. That when Isaac went out to Meditate in the field at eventide, he met Rebekah his beloved; so that man shall meet with joy and content (as S. Paul did) in all his sufferings, that oft takes a walk by contemplation in Heaven, the Celestial Paradise, the Garden of pure delights, Meditating on its everlasting comforts, and concluding (which is an Act of Faith and Hope) that they are provided for him, that he shall inherit them, because he is fitted and prepared for them, being freed by the sanctifying grace of God's holy Spirit from the bondage of corruption, from the filthiness, power and command of sin, which reigns not in him. This work of Sanctification in him is the only evidence a man has for his assurance, that he is designed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fellow-Citizen with the Saints in Heaven. And when his Meditation of it is joined with this assurance, as Discomforts will fly out of his Soul in the midst of troubles, so neither will a temptation to any foul sin easily seize on it; For he will thus argue with himself, when he is tempted, I am marching or walking upward to Heaven, my City, and proper Country which is above, but this sin is the Broadway which leads downward to Hell; I am bending, or moving forward toward the possession of everlasting Joys, but this may turn my course backward, and hurry my Soul to endless torments, therefore I will not commit it. Thus not only a comfortable but also an holy life is the fruit of Divine Contemplation, which is the Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it's prospective glass, through which at so great a distance it can look into Heaven, and apprehend in some measure the glories which are there prepared, and reserved for those that love and serve the Lord Jesus. But if we raise our Souls oft upon the same wing of Meditation and look upon God in our elevated thoughts, as filling Heaven and Earth with his unbounded presence, so, that nothing can escape the Eye of his knowledge; again, if we look up and behold him not only as omnipresent, but also omnipotent, a God likewise of supereminent Mercy and Truth, who can do what he will do, and will do what he hath promised, This Act of Contemplation will first embolden our Faith in Prayer, it will make us believe that, what he hath promised, he will grant unto us; it will secondly, beget in us an holy Fear, and awful Reverence of his Majesty, so as to do nothing that shall be displeasing in his sight, or distasteful to his goodness; It will thirdly settle in us an attention or collectedness of Spirit, and free us from wand'ring thoughts in our Prayers, whilst our Souls are fixed (as the Prophet David's was, Psal. 57.8.) upon God by a settled Meditation of his forenamed Attributes, viz. His Allseeing Providence, His Almighty Power, His Mercy, Truth and Justice; which if we propose to the eye of our Souls and ground our Faith upon them, when we commence our requests to God in the name of Christ, he will deny us nothing that he knows to be good for us. Seeing then that without Meditation we cannot attain to a collected Attention of our Spirits in our Prayers, without which Attention these (as a Rabbi tells us) are dead, vain and fruitless, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a body without a Soul; for this, and in regard of other great benefits which we reap or receive by it, Let your conversation be in Heaven, by a frequent contemplation both of it, and of the great God, who is our Almighty and most merciful Father, and Lord of it. Thirdly, let your conversation be in Heaven, By your eager affection or love to the things that are above or in it. For if our Contemplative Meditations of Heaven draw after them our affections to it, we may be said to have our abode in it, even whilst we live here, and move upon the Stage of this Earth. A man may be truly said to be where his mind is, and his mind where his heart by love is fixed. Ubi jam sum ibi non sum, where I am there I am not, so said that fond lover in the Comedian, because his body was in one place and his heart in another: Not unlike to this expression is that of Origen concerning Mary Magdalen, when she came to the Sepulchre of our Lord Jesus, John 20. and found not his body there, Maria ibi non erat ubi erat, quia tota ibi erat ubi Dominus erat, where she was there she was not because her love was firmly fixed on Christ her Lord, she was only where he was; the place she knew not, but to his Person, her heart was joined, thus was she in her Soul present with him though in her body she was absent from Him: Anima est ubi amat, The soul is there where it loves. Whence it will follow by a necessary induction or consequence, that if a man divides his soul from his body by a voluntary separation, or by setting his affection of love upon the things which are above, as the Apostle exhorts, Col. 3.29. he may be at the same time, Accola terrae, and Incola Coeli, abide in this world, and dwell in Heaven. Now if you desire to know what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what those things be which are above, which may challenge (as they deserve) the prime of our affections, our love and delight, and desires, They are first that Purity. Secondly, That sweet harmony of peace and concord. Thirdly, That Love, and Amity. Fourthly, That Piety that Assiduity in God's Worship: All which are the Jewels of Heaven wherewith the blessed Angels, and the separate Souls of Saints are adorned, and beautified. Now he that hath set his affections on these things, and withal desires to be released from the Prison of this World, which is an Hospital of diseases, a nest of Profaneness, and a cage of Impurities, and warring dissensions; where too hatred and malice, with all kind of wickedness reign among us, and now more than ever to our great reproach and shame, after so many and great obtained mercies; He that desires to be out of this Sodom, and to be in Heaven with Christ, not so much to be out of trouble, and to live at ease, as to be in the Company of His Saviour, to be freed from the slavery of sin, and to join with the Saints in their continued praises of the blessed and glorious Trinity; He whose Soul is inflamed with these holy desires, and looks upon all things here below as Pictures drawn in Sand or Snow, as fading, empty, vexing vanities, not worthy of our least affections; briefly, he that is thus dead to the world, and alive to Christ, because his whole heart is set upon him by love, and leads a Divine, Celestial Life (such for kind, though not for its degree in Virtue) as Christ with his Saints do live in Heaven, a life that is pure and peaceable, full of Charity and good works, also holy and pious, such a one may truly say with S. Paul in my Text: My conversation is in Heaven. From whence his Saviour will come at the last day, and rejoin his body to his Soul by an happy Reunion, and that because his Soul in this life was severed from his body, and fixed upon Christ by Love. Which affection, if pure and sincere, is ever attended with a desire of union, and fruition, so as to be joined to, and enjoy the Person that is beloved. Thus he that loves the Lord Jesus (and woe will be to him that does not) will desire his beatifical Presence, which cannot be obtained but by Death: he therefore does not fear but wish and wait for it, As a full possession of glory in Soul and Body, is not to be expected till that great day of Jubilee, the day of Judgement. Therefore God's Saints, his Servants are delighted with the thought, and remembrance of it, as was our blessed Apostle S. Paul, who in the name of all his fellow Saints protested, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our conversation is in Heaven, from whence also we look for the Saviour, the Lord Jesus Christ, etc. This is the second General part of my Text, which I termed, S. Paul's, and all good Christians joyful hope or expectation, we look for the Saviour, etc. In which words we have these three particulars to be discussed, First, Qui expectantes, who be the expectants or those that look for Christ? Secondly, Qualis expectatio, what kind or manner of expectation this is? Thirdly, Quis expectatus, who it is that is looked for or expected? It is the Saviour, which is Christ the Lord. First, for the expectantes, We, i. e. nos fideles, We Christ's faithful ones, we, as the Mother of Sisera, Judg. 5.18. Looked out at a window, and cried (when she expected his return with victory over the Israelites) Why, is his Chariot so long in coming?— So we look through the Casement of Hope for Christ's second coming to Judgement. Now Hope is the expectation of some great good, which we believe we shall receive, because he is faithful that promised it; For this cause Clem. Alexandrinus calls Hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the blood (or Life) of Faith, for that it keeps our Faith warm, without the which it would languish and faint. Faith without Hope may be in Hell, as well as on Earth. The Devils believe, Jam. 2.19. That Christ will come to be our Judge, but they are afraid, and tremble (as the wicked do) when they think of it, because their torments shall be increased then, as the joy of the good Angels and Saints augmented with a clearer or fuller Vision of Almighty God. They only look for Christ with Hope, expecting his second coming, they only who believe in him as their Redeemer: We look (says the Apostle excluding all unbelievers) we look for the Saviour. So it is Expectatio fidem testificans, such an expectation as testifies our faith in Christ; and by this as an infallible Rule, we may assure our Souls of the soundness and Truth of our Faith in Christ, that our sins by him, and through him are pardoned, and our Persons justified, if with Hope, joined with inward Joy, and Comfort, we wait for his second Advent. For, in the second place, This expectation, is, Expectatio animam exhilarans, it is such a looking, or expectation, which in the midst of all their sorrows, refreshes, and revives the Spirits of the Saints; for, they reason thus with themselves. Here in this life our bodies are oft upon the rack of sickness, pinched with pains, and tortured with Aches, but then at the Resurrection, or last day of Judgement, they shall rise, as so many bright shining Suns, out of the dark celles of their graves, and in a moment be invested with those glorious qualities, that adorn the body of our Lord Christ, as is attested by the Apostle in the next verse to the Text. Again, They believe that they shall find Christ then, at his Appearance, not their Judge to condemn, but their Advocate, to plead for them: Why then, say they, should we be dismayed for fear of that Judgement wherein he is to be the Judge, who at first suffered for us in his body, on the Cross, as a Surety, or Redeemer, that he might satisfy his Father's Justice for our sins, and, having paid our debts by his death, hath ever since prayed for us as an Intercessor, and will at last be our gracious Rewarder? Thus the Saints look for Christ with an expectation which rejoices the heart. They delight in the coming of their Saviour. Thirdly, This their Expectation, or looking for Christ, is Expectatio vitam purificans, such an Expectation, as is attended with purity of life, and holiness, in a strict conversation. They ever have (as S. Hierome professes that he had) the voice of the Archangel, Arise ye dead— and the noise of the last trumpet sounding (as it were) in their ears. When those that are Christ's that lived, and died his faithful servants, shall rise first out of their graves, and meet their Lord in the air, to receive an everlasting Crown, the reward of their service: Then the sinners and ungodly shall be raised, their bodies being as black as the Infernal darkness, and having received their sentence from the mouth of their Judge, their bodies, and souls shall be sent back to their dark Prisons in Hell, where they shall be ever burning and never consumed in flames of fire and brimstone. The consideration of these everlasting burn, as it makes the Saints to set an high price, or value, upon the Lord Jesus, so it engages them to a strict performance of all holy Duties, as continual prayer, sobriety, and watchfulness, being assured, that none at that great day shall escape the sentence of Condemnation with the wicked, who are surprised by Death, and snatched away in their sins, of which they have not repent. For most true is that saying of S. Aug. Epist. 80. to Hesychius, In quo quemque invenerit suus novissimus dies, in hoc eum comprehendet mundi novissimus: & qualis in die illo quisque moritur, talis in die altero judicabitur. In what condition a man is found at the hour of Death, in the same shall he be looked upon at the great day of Judgement: If he be surprised by Death in the state of Impenitency, he shall then be condemned as an Impenitent, without mercy. If death finds thee without sin (it being severed from thy soul by an hearty Repentance) thy Soul shall not be separated from God, but shall with thy glorified body partake of everlasting blessedness. To conclude, He that shall come (i. e. Christ, who is designed by God to be our Judge) will come, and will not tarry, Heb. 10.37. i e. not fail to come on that very day, which is appointed for him to summon all men to Judgement. Of that day and hour knoweth no man, Matth. 24-36. It is hid from the eyes of our understanding, and knowledge: but let not the thought of it be banished from our hearts, let us expect our Lord's coming every day; he comes first by Death, before he comes to judgement; Therefore let our expectation of him be in the last place Expectatio attentè vigilans, an Expectation, or looking for him, attended with an attentive watchfulness. All our watching, all our praying, with other holy duties, should drive at this end, that when Death comes it may find us well doing, or in an holy frame of living, and we it our friend, which is an enemy to the Impenitent, and ungodly sinners. Suppose thou seest Death marching towards thee with a cup of deadly poison in one hand, and a Crown in the other, and that if it take thee in the midst of thy sins that Poison will be thy potion, but if it find thee watching, and praying that Crown shall be thy lot or portion. Oh! then put on Job's resolution, Chap. 14.14. All the days of my appointed time will I wait, till my change come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expectabo, wait, is but a Syllable, but of a large, and spreading signification, and comprises the main (if not the whole) duty of man. He that waits does watch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with an awful care, and circumspection, with an holy Fear, and Jealousy over himself, ever suspecting his own weakness, so that he is ever upon duty, always busied, either in the immediate Acts of Piety, or in the ordinary works of his Calling, that the Devil, or his own imbred corruptions may not supplant, or hurt him, nor Death surprise his Person unawares, trading in sin, or living in any kind of lewdness. This waiting vigilancy is our shield to keep off the fiery darts of Satan, his evil suggestions, and a Canopy to keep our Virtues pure from being sullied, or spotted by any Vice. It does that indeed, which the Heathens thought their Goddess Pellonia did, it drives and Chases all evil from us. He, that watches for Death, conceives that it is ever at hand, and not afar off, and therefore he makes a daily provision for it. He is of the same temper, of the same frame of spirit as the Watchman was of Isaiah 21.8. my Lord (says he there to the Prophet) I stand continually upon my watchtower in the day time, and I am set in my ward whole nights. In this Watchman's posture we should ever be. There is specula meditationis, a watchtower of meditation, which transports the soul from earth to Heaven, and thus the good Christian is ever watching by meditating on the benefits that redound or come by Death to us, it being only a releasing us from a nasty Prison, (no more is the body to the soul) and an advancing us to a stately Palace of pure Delights, a freeing us from our toilsome fetters of sin, and sickness, with other woeful miseries, and a possessing us of the Glorious liberties of the Sons of God, Rom. 8.21. This Meditation sweetens Death, and makes its approach less terrible: Familiarity takes away fear, and the Meditation of Death makes it familiar to us. The daily constant Meditation of Death is likewise a great help, or means to Cool the heat of Lusts, to kill Pride, and suppress Covetousness, when we shall consider, and believe that the day or hour of Death is approaching, when a winding Sheet and a Napkin about our heads will be all the goods we shall carry hence with us, a Grave all the land, a Coffin the only house which we shall possess; when worms shall be our sole companions, a noisome stench instead of perfumes, and, instead of Robes, and rich attire, rags of Rottenness. He that seriously thinks on these things, and digests in his soul or conscience the bitter Pills of these sad truths, that man will not be proud, lustful, nor covetous. Secondly, there is, specula Praeparationis, a watchtower of preparation, and on this the goodman, or devout Christian is ever standing; his care is to do that hourly, and daily, which Carthusianus advises all to do, and that is, so to provide for the coming of Death, ut nihil in ment resideat quod conscientiam mordeat, & cum quo mori timeat, that no sin reside or remain in our breast which may wound and trouble the Conscience and with which we (being guilty) cannot die in peace, and safety. When sin is separated from thy Soul by a true and timely Repentance, thou shalt not need to fear a dissolution or separation of thy soul from thy body by death. Make thy peace with God in time: if he be thy friend, death will be the same to thee, not thy foe, not thy enemy. No unclean Person shall inherit the Kingdom of God, Ephes. 5.5. When therefore thy soul, is cleansed, thy conscience purged, and purified, that the guilt of no crying, or reigning sin lies upon it, than art thou fitted for Death, then mayst thou with a cheerful confidence give a Christianlike invitation to it and say, Come Death, and welcome Lord Jesus. An holy, temperate, sober life, an happy Death, and comfort at the great day of Judgement, these are close linked together, they never part asunder. Non potest malè moriqui vixit bene, His death cannot be ill, who lived well, Aug. that feared God, and performed his will, by keeping his holy Commandments. Therefore let your conversation be in Heaven whilst you live here upon earth, and be diligent as S. Peter exhorts 2 Epist. 3.14. that you may be found of Christ in peace without spot and blameless, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the hour of your death. Then may you be assured that at the last day he will be your friend, you shall find him in effect, what his Name Jesus imports, a loving Saviour, and not a severe Judge; even so come Lord Jesus, and, when thou comest, make good thy saving Name unto us. Thus we pray, to this end we Preach, and this is every one's desire, to be saved from Hell's everlasting torments. But let me tell you that though he be a common, universal, potential Saviour, in respect of the Jews and Gentiles, and in respect of all sorts and conditions of men, yet to them only he will be effectually a Jesus, who acknowledge him to be their Lord; which Title is therefore prefixed, or set before that Name in the Text, we look for the Lord Jesus, to teach us, that if we stoop to his Sceptre, and submit to his word, if we obey his Commands, and live according to his precepts, wearing the Livery of His Holiness in our lives, making that first Sermon of His, Matt. 5. the rule of all our Actions, and transcribing that fair Copy, the rule of all perfection, by our holy practice, we may then look for him as Jesus, and expect from him Salvation. I look for the Lord, my soul doth wait for him, and in his word is my trust, So said the Prophet David, Psal. 130.5. which words may be applied to Christ's coming in Judgement. He looked for the Lord, whom he served, to be his Saviour, and his trust was in his word, that word of Promise, that he will not condemn a penitent humble sinner. And whilst we look for the Lord, let that promise be the comfort and stay of our souls, 1 Cor. 11.31. If we judge ourselves, we shall not be judged, by a judgement of condemnation. That which the Apostle exhorts us to, is that Judicium paenitentiale (as Tertullian calls it) the Penitential Judgement, or the Judgement of Repentance, when a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as S. Chrys. exhorts us to do) sets up in his Soul a Tribunal, or Seat of Justice, and makes his Conscience both Judge, and Witness, and, examining himself daily wherein he hath offended God, after this examination passes a sentence against himself, as deserving for his sins eternal damnation, then appeals from himself to God's mercy, and Christ's merits, humbly begging for Christ's sake a pardon of all his transgressions, and seals or ratifies his pardon to his Conscience by his amendment.— The man that doth these things shall never fall from his hope of happiness; Christ will not condemn him, who thus condemns himself, and his sins, by putting them to death, or by living no longer in them. Judicium paenitentiale evacuat Paenale, saith Tertullian, The Penitential Judgement, whereby we condemn ourselves, doth evacuate the penal, we shall not be punished for our sins. He that is thus dead whilst he lives, shall live in his Death, and may say upon his sickbed, as that devout man Myconius said to Luther his friend that came to visit him, thy sickness is not unto Death, but unto life; for Death shall only give a release to his soul from the Prison of his body to a full and perfect State of liberty, and when Christ shall appear at the latter day he will raise his body out of the Dust, and place it at his right hand to triumph and reign with him in endless joy and unspeakable happiness. This honour shall be conferred on all God's faithful Saints and dutiful Servants, whose conversation is now in Heaven, from whence we look for the Lord Jesus. And that our conversation may be such (even Heavenly) as it becometh those who wait for the coming of their Lord. Let us pray. O God most holy, who delightest in those Souls which resemble thee in purity, let thy blessed Spirit take full possession of our Souls, and Spirits, and by the power of it drive out of them the foul Spirit of envy, and malice, of pride, and uncleanness, that being cleansed from these Impurities, they may be filled with thy Divine Graces, and our lives shine with the heavenly rays of Charity, and Chastity, of Humility, and Meekness, of Sobriety, and Temperance, which are the badge, the Cognisance of thy Elect, and the Lives of thy Saints. And Lord wean our hearts from the love of this World's vanities, which can neither content our Souls, nor continue with us, and fix them upon thyself, who art the Joy of the Holy Angels, and our only Stay, Hope, and comfort in all our distresses, that when we leave this sinful World, and all forsake us, when death shall arrest our Bodies, our Souls may not be forsaken of thee, but admitted into those Joys, which shall never end, because they stream from Thee, who art Everlasting. Those Graces, and this Glory we most humbly beg through Jesus Christ our Lord. Amen.