THE PHOENIX, SEPULCHRE & CRADLE, IN THE HOLY DEATH OF THE Right Honourable Isabel, Theresa, Lucy; Marchioness of WINCHESTER.  
By J. D.  
LONDON, Printed in the Year MDCXCI.   

A SERMON UPON The Death of the Right Honourable Isabel, Teresa, Lucy, Marchioness of Winchester.  JOB XXIX. xviij. 
In Nidulo meo moriar, & sicut Palma multiplicabo Dies  
I will die in my little Nest, and I will multiply my Days as the Palmtree; or the Phoenix; as some translate it, both from the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

PREFACE.  
STrange Expression! Illustrious Lords and Ladies; wherein Job joins Death with Life, the Cradle with the Sepulchre, and Dust with Immortality; to teach us, That as the Palmtree lives again in its Branches, and the Phoenix is born again of her Ashes; so shall the Just arise again from Death, and multiply their Days as the Sand of the Sea: In Nidulo moriar, & sicut Palma multiplicabo Dies. I made choice of this Noble Expression, to allay, in some sort, the Sorrow which I perceive in your Countenances, for the common Loss of the Right Noble Lady, Isabel, Theresa, Lucy Stafford, Dowager to the most Noble John, Marquis of Winchester.  
But, as Painting is never more at a Loss, than when it goes about to represent the Sun; for, though the Works of Painting outdo those of Nature, and that with the delightful mixture of Colours, it represents the Enamel of the Meadows, and the Beauty of the Fields, all its Art seems to fail, when it goes about to express the least Beam of that glorious Planet. Eloquence, in like manner never shows itself more deficient, than when it attempts to set forth the shining Virtues which Crown the Just,  
None then, I hope will wonder, if I make Use of the Comparison of the Phoenix, to give a general Notion of the holy Departure out of this Life of the Illustrious Isabel. This heavenly Bird, that never toucheth the Earth, (such love it hath for Heaven,) is a perfect Representation of the Change which the Resurrection shall cause in our Bodies: For, according both to Sacred and Profane Writers, she builds to herself a Sepulchre or Cradle, since she dies therein, and is there born again. Tumulum mortui, vel Incunabulum resurgentis dixeris; Ambr. Lib. V Hexam 23. De Fide Resurrectionis. Then setting Fire to this Funeral Pile, made up all of Aromatic Wood, she burns herself in the Flames, and is born out of her own Ashes, and riseth again; and recovering new Vigour, soars as formerly, in the Plains of the Air, (an unparallelled Object of Admiration,) with the Oars of her Wings.  
Behold an Emblem of what happened to our Noble Isabel: She died in a Sepulchre of Incense and Myrrh; that is, of Love and Pain; and born again of this Cradle, she, with the Phoenix, reassumes a new Life; In Nidulo meo moriar, & sicut Palma multiplicabo dies. O happy Death! But, O more happy Resurrection! O wonderful Metamorphosis! O divine Transformation, which makes this most Christian Lady die to old Adam, and die to herself, that she may live to Christ, and say with the Apostle, I live, not I; but Christ liveth in me, Gal. 2.20.   

The Division.  
But give me leave to break off from this Comparison of the Phoenix, to come directly to the Two Christian Virtues which make up the proper Character of our Noble Marchioness, provided I can but Pencil them out.  

1. Her profound Humility in her Greatness.  
2. Her heroic Constancy in her Afflictions.   
But, as we cannot see the Sun without Light, neither can we view the shining Virtues of the Just without the Light of Grace; which that we may more effectually obtain, let us interpose the Intercession of that Blessed Virgin who was filled therewith, when the Angel said to her, Ave Maria.   

PART I. Her profound Humility in her Greatness.  
GReatness is the Proper and true Character of God, and is so natural to him, that even in humbling himself, he cannot divest himself thereof. He is so great, that he neither can have a Companion, nor Equal, as earthly Princes, who share their Power and Greatness with their Children, or their Favourites: Wherefore, when the Prophet would praise him, he is contented to say, Our Lord is great, and his Greatness has not Bound!, Psal. 144.3. And in this, the Great Ones of the Land are the Noble Representations of God.  
The right Honourable and most Noble Lady, Isabel, the Marchioness of Winchester, was Great in all the Conditions of her Life. First, She was Great in her Birth, as being born of Two the most Illustrious Families of Great Britain: For, She being Daughter to the right Honourable William, Viscount Stafford, lineally descended from the Great, Noble, and large-spreading Family of the Howards, and consequently of the High and Mighty Princes, the Dukes of Norfolk, Earls of Surrey, those Lords High Admirals and Marshals of England, the Conquerors and Thunderers of Scotland.  
Great she was also by her Mother's Side: For, being Daughter to the right Honourable Mary, Baroness by Descent, sole Heir and Countess of Stafford, she is again lineally descended from the right Ancient, most Noble, Wealthy, and ever Pious Family of the Staffords, flourishing formerly in the highest Rank and Degrees of Honour in this Nation; and whereof Robert Stafford, Baron of Stafford, was Lord High Steward of the Household to King Edward the Confessor. This Robert's Posterity grew up yet more Illustrious, not only by being engrafted into the House of Lancaster, and into that of the Famous Godfrey of Bullen; but also by a long Succession of Signal Heroes, both in the Church and State; such as Ralph, the first and renowned Earl of Stafford, with his Glorious Posterity, the Henry's, Dukes of Buckingham, whom we may style, The Maker of Kings. And from such a bright Constellation of Soldiers, Statesmen, Earls, Dukes, Admirals, High Chancellors, Arch-Bishops, and High-Constables of England, is lineally descended the Highborn Isabel, Theresa, Lucy Stafford, the Mournful Object of our present Grief.  
Great she was again, by her noble and holy Marriage; being engrafted into the Ancient and Noble Family of the Paulets, and espoused to the right Noble John, Marquis of Winchester, and first Marquis of England. Now Marriage being a communication of all Rights both Humane and Divine, Wives are in the same degree of Honour and Greatness as their Husbands; so that she was the first Marchioness of England. For 'tis a constant Maxim in the Law, Vxores coruscant Radiis Maritorum.  
Great she was also in her Personal Perfections, both of Body and Mind. Great for her Beauty, hereditary in the Two Illustrious Families of the Staffords and howard's, till her Piety found ways to impair it by Penance and Mortification. Great in her Wit; which was sharp, quick, solid, and capable of managing the greatest Affairs; as it was soon perceived by all that had the Honour to converse with her. Nor was this Divine Spark of her Soul ever guilty of those Two common Errors, incident to most witty Persons; namely, to censure the most innocent Actions, or to ridicule the gravest things; but it only served either to make her Conversation cheerful, easy, and obliging; or to cover and excuse the Imperfections of others.  
All this Greatness crowded up in the Breast of our Noble Isabel, was a great Temptation to Vanity: For, the most dangerous Tentation which the Devil presents to just Souls, is, that when they have overcome sensual Delights, and spurned Riches, his last Assault to undo them, is Vanity. 'Twas by this Artifice that he triumphed over the Sanctity of Adam, in seducing him by the proposal of impossible Greatness: Ye shall be as Gods, Gen. 3.5.  
One would have thought he might also have overcome our Marchioness by this Attempt, and have puffed her up with Pride, in the consideration of her Greatness. For, next to Crowned Heads, nothing is greater in England, than the Nobility; and 'tis not to flatter them, when we say, That they are, in a manner only one Degree lower than the King or Queen: And I may safely add, That amongst all the Nobility of Europe, none enjoy more valuable Prerogatives, than the Nobility of England; and that amongst our Nobility scarce any have been more Illustrious. I am sure, few or none of more ancient Origin, than the Noble Family of the Staffords.  
Nevertheless, all this Greatness hindered her not from being one of the humblest of the Nobility, and an excellent Example to all her Sex: For, never had Person of Honour more esteem for Humility, than the Series of her Actions spoke her to have. Nay, her whole Life seems to have been spent in the exercise of this so singular a Virtue. And first, she was humble in her Attire; always appearing in a Dress so plain, that her very Clothing was a Condemnation of the vain Ostentation which most womans place in their Apparel.  
Garments are the Reproaches of our Sin, as well as Remedies against Shame and Pain. Whilst Man was innocent, he had no other Clothing, but Original Justice; and as it was able to resist all sort of Wether, it fenced him as well against Cold, as Heat; but when he lost Innocence, he was ashamed of himself, and not being able to bear the Rebellion of his Body against the Mind, he was forced to  himself, not to behold, saith St. Austin, an impudent Novelty, which was the just punishment of his Rebellion.  
That War which Creatures wage against Man, to revenge their Creator, gave him likewise new occasion to  himself: For as the Elements disorder themselves, to punish him, and the Seasons become intolerable, by the excess either of Heat or Cold, he was forced to have recourse to Garments, as Remedies to the violence of these two intolerable Evils. Nevertheless, as if we had forgot, that the Use of Clothing is a Punishment of our Sin, we turn it into an Ornament; we make our  instrumental to our Pride, and, as it were, to insult over Divine Justice, we make up thereof our most subtle Vanity.  
The Nobility and Gentry enhance therewith the Pomp of their Greatness; they distinguish themselves from the Commons, by the Lavishness of their Clothing; they reserve to themselves Scarlet, Furs, and Coronets, as infallible Marks of Nobility, and in great Ceremonies they endeavour to raise admiration and respect in the Minds of the People, by the Pearls and Diamonds which cover their Robes: But our humble Marchioness, who had learned from Christian Religion, that Clothing is but a Supply of lost Innocence, never put on, but what was mean, thereby to honour the Divine Justice: She chose plain Stuffs, instead of rich Silks; being more concerned to appear like a Penitent in the sight of God, than like a Peeress in the eyes of Men.  
As she was humble in her Clothing, so she was no less in her Actions; since the chief Employment of this great Lady was, either to converse with Persons of Piety, for the improvement of her Soul; or with the poor and meaner Condition, for the relief of their Need. Though the Poor are the most holy Representations of Christ's Person; yet they have something that alienates the Mind, and which mortifies our Vanity. Christ indeed excites an awful Reverence in us in his other Types and Figures: And, as he has stamped upon them his Power or Glory, they have Charms, that make us either reverence or love them. Thus, there are few Christians, who honour not Christ in his chief Ministers, and, who remembering these Words, He that despiseth you, despiseth me, Luke 10.16. fear not, lest the Disrespect they show to Priests, may reflect upon him, who ordained them to be in the Church.  
But notwithstanding all the Care Religion takes, to persuade us, that Christ lives in the Poor, that he accounts done to himself the Service done to them; we find great difficulty to overcome that natural Abhorrence we have for their Condition. We cannot abide them near us; their Prayers are troublesome, alas, to us! And that Poverty which overwhelms them, instead of raising Pity, breeds in us either Horror or Contempt. We must call in Faith to our assistance, to overcome that averseness; and no little Struggle have we with our proud Thoughts, to persuade ourselves, that Christ full of Glory, is hid in the person of these Wretches.  
But our humble Isabel, who judged not of Things by Appearances, who followed not the Suggestions of Nature, but those of Grace, and who complied more with the Rules of the Gospel, than with those of the World, often conversed with the Poor; she adored Christ in those slighted Members; she penetrated with the Light of Faith, through the Meanness of their Condition, through the humility of their , and under these Clouds did she contractedly see the Brightness and Majesty of Christ glorious.  
3. But our Christian Phoenix's Humility was not confined only to the Practice of her Life; but Triumphed also after her Death. She was not content to converse with the Poor whilst living; but would also rank herself with them, when dead: For, the strict Order and Direction she gave for her Burial, was, to be laid in the Churchyard, which is the common Dormitory of the meanest Persons. And that she might not be distinguished in any kind from them, she forbidden any Monument to be erected, or Stone to be laid on her Grave. She knew that Monuments are Marks of Honour, and that the Intent of them, is to proclaim it to the World, after that we have left to be a part of it. Hence it is, that Persons of Quality are so curious to purchase this Honour after their Death, and to rear up stately Tombs, to serve, as Scripture says, for everlasting Abodes to their Ashes. Sepulchra eorum, Domus eorum in aeternum, Psal. 48.12.  
But Experience and Religion taught our Illustrious Marchioness, That Burial is the last State of Christian Penance; That Tombs are the Chambers of Forgetfulness; as Scripture styles them, Terra Oblivionis, Psal. 87. And accordingly they steal out of remembrance those they cover, and draw a black Line over the Glory of Mortal Men. For Death having spoiled them of their Life, takes still delight to plunder their Reputation She then being truly dead to the World, tanquam mortuus a cord, Psal. 30. held, That, as a Christian is entombed, so ought he also to be forgotten.  
Holy Soul! You served a King who is too just to let your Humility pass unrewarded. And since you are so ingenious, to conceal yourself from the Eyes of Men, God will take care to make you known to Angels. Since you withstood the Allurements of worldly Greatness and Honour, he will stamp upon you true heavenly Glory. And, since you reconciled Greatness with Humility, the lower you humbled yourself, the higher you shall be exalted.  
This first Victory, Christians, is a Pledge of the second she shall win: For, we cannot doubt, that the Right Honourable Isabel of Winchester, who was humble in Greatness, will be constant also in Afflictions: That if it, which I am to show you in my next, and last Part.   

PART II. Her Constancy in Afflictions.  
THough all Virtues have their Attractives to Good, and sufficient Charms to make them appear amiable even to those that practise them not: Yet Constancy, or Fortitude, like Saul among the People, appears super-eminently graceful. Justice indeed is cried up, even by its Persecutors; Prudence is adored by Politicians; and Temperance is admired by all Men: But, all these Virtues hid their Heads, when Constancy displays its Beauties: These Stars vanish when this Sun appears; and People cease from looking upon Justice in Princes, Prudence in Politicians, and Temperance in Philosophers, when they consider the Courage of a Person unfortunate, yet innocent.  
If we will believe the Philosopher Seneca, there's nothing on Earth more worthy of God's looking on, than a Person who withstands Sorrow and Misfortune: Ecce Spectaculum dignum! ad quod respiciat intentus operi suo Deus. Sen de Prov. cap. 2. God despiseth all that Glory which dazzles our Eyes; he looks upon the Magnificence of our Palaces, but as the Spoils of Quarries and Forests; he looks upon the Pyramids, which add to the wonders of the World, but as Marks at which his Thunderbolts are often levelled. And those great Armies, which make whole Provinces groan, either by reason of their Numbers, or Disorders; he looks upon these great Bodies, I say, as Swarms of Bees, that decide their Quarrels by fight.  
But God delights to look upon a noble-minded Soul, that grapples with Sorrow, who beholds her Father born away in the manner, as 'tis known to all, without any agitation of Mind, and, who in the loss of Honour, Life and Liberty, preserves still her Courage undaunted. This is a Spectacle that ravisheth the very Eyes of God, that makes the Angels to emulate her Glory; This is an Act of Constancy not to be laureated on Earth; all under Heaven is too small a Reward.  
This, Christians, is the true Character of our Spiritual Phoenix, Isabella of Winchester, who in one Circumstance, methinks passeth even the Constancy of Job. For, her Noble Family, in losing their Father's Life and Goods, forfeited also their Honour. What Hardship, what Shame! I appeal to you, Lords and Ladies, for a Person descended for so many Ages, from a long and glorious Succession of Heroes, to lose in a moment the Flower and Glory of her Family? To be debarred the Entry of the House of Lords, and to be banished from the Noblest Company in the World! This Punishment of the Loss of Honour, was held so sharp, that it perverted great Number of the Primitive Christians, saith Tertullian, who yielded sooner to Shame, and Loss of Honour, than to Pain, or Loss of Life; ante Pudori, quam Dolori cessinius, Tertul. de Scorp.  
Nevertheless, our Heroic Lady, drawing strength from her Misfortune, blessed, like holy Job, God's Justice, who tried her; his Providence, which exercised her; and his Mercy, which sanctified her: She said with Job, Our Lord gave it, our Lord hath taken it away, Job 1.21. And she behaved herself in that Misfortune with so much Constancy, Resignation, and Patience, that we may safely say of her, what Scripture said of him, In all this Isabel sinned not in her Lips, Job 1.22.  
2. But as she gave signal Proofs of her Constancy, in the Loss of her Noble Father; so she gave no less Marks of her generous Mind, in all her languishing Sickness,  
If we may judge of a Thing by its contrary, we must acknowledge, That of all Natural Goods, there's none more sweet nor dear, than Health: 'Tis a Harmony of the Elements and Humours; 'tis a Representation of Peace; 'tis a Pledge of future Bliss: And, to declare it in a Word, with St. Bernard, 'tis a Benefit that comprehends all the Goods of the Body. Omnia Bona Corporis Sanitas; Bern. Serm. De triplici genere Bonorum, Therefore, the Just, who make a Present to God of their Health, and who restore it to him, when required, show no small Mark, either of Humility, or Constancy, That was the last Trial of Job's Patience: And when the Devil had ravished away both his Goods and Children, he questioned not to triumph over his Patience, by depriving him of his Health.  
Pain then and Sickness was the Trial of our humble Isabel. An Hectic Fever, by its secret Burn, kindled a Fire in her Breast, with all the Indispositions that attend that Distemper; for, the Fire which burned her, consumed her. But though Fire is of a quick Nature; yet do not you think, Illustrious Auditors, that it soon consumed her, or that her Sufferings were but short, nor that the same Month, saw either the beginning, or the end thereof? No, her Sufferings lasted almost Three Years, whilst the end of one Pain was the beginning of another, according to the Tragedian's Expression; Finis alterius Mali, gradus est futuri. Diseases seemed to agree together, to exercise the Patience of her Soul, and contrary to the Laws of Nature, set all together upon that innocent Patient.  
Divine Saviour of Isabel, why didst thou abandon her to such a lingering Pain? Why didst thou not secure her, who did so often secure thee, in the Person of the Poor? Why didst not thou strengthen those Hands which have been so fruitful in good Works? Why didst thou not relieve that oppressed Breast which was so tender to the Miseries of others? Why didst thou not refresh that parched Mouth, which hath so often blessed thy holy Name? Finally, Why didst not thou give Breath to those shriveled Lungs, that always panted and breathed after thee?  
O Christians! God knows how to treat his Friends most to their Advantage. And therefore our heavenly instructed Phoenix, left to God the Care of her Life, knowing well, that Sickness is the Daughter of Sin, and Mother of Death. Valuing then more God's Glory, than her own Interest, she found Content in her Pain; She knew that God's Justice is satisfied by our Sicknesses, that his Power appears in our Infirmities; that his Mercy is seen in our Recoveries. Besides, Sickness doth wean us from the Earth, and (bereaving us of the Use of Pleasure,) prepares us for a holy Death; which was welcome to our courageous Heroine, even under any shape whatsoever, under the most horrid Forms, whether shameful, cruel, or lingering.  
3. Hence, Though Death is as frightful as unavoidable; yet this most Christian Lady esteemed Death rather a Favour, than a Punishment. And though this may seem a strange Paradox to those that have their Hearts wholly wedded to this Life; yet is it a Maxim approved of by Christians, and embraced by all that are of the Faithful. If Death is frightful, because 'tis the punishment of Sin, 'tis also pleasing to good Souls, because it is now the Child of the Cross. Death has changed Nature, since it was consecrated in the Person of Christ, who overcame that Monster by dying, defeated it with the Cross, and triumphed over it, when Death seemed to triumph over him: Mortuus ille, Mortis Interfector, saith St, Austin.  
Death has now forgone those dreadful Names, which caused Terror to assume those pleasing one's of Sleep, from which we shall awake refreshed; of Passage to eternal Bliss; of Sacrifice, which God requires of us, adds St. Austin, and whereby his Justice is appeased, Mors quae in Lege Naturae erat Poena Peccati facta est in Lege Gratiae HOSTIA pro Pecoato. So that what was formerly a Torment, is now become a Favour; and what was formerly the Cause of our Fear, is now become the Subject of our Hope. No wonder then, if our Pious Lady, who knew these Truths, was free from the Fear of Death. Nay, looking upon Death as rather the end of her Sins, than of her Life, she had Courage enough, even to desire it.  
If there is any occasion, where Christians have the Advantage over Profane Philosophers, 'tis chief in that which concerns Death. For, not only they fear it not, but they even desire it: One would think, that the same Virtue which makes them faithful, makes them courageous. Wherefore Tertullian, defining what Christians are, says, 'Tis a sort of Men distinct from all others, by their readiness to die; Genus Hominum Morti expeditum. Tert. in Apolog. Never more content than when nearer their Death: They have always this Thought imprinted in their Minds, and this Desire engraved in their Hearts. Maids, adds St. Ambrose, who are naturally timorous desire Death amongst us; and the Theclas, Agnes and Pelagia's ran to Martyrdom, as the others ran to a Ball, or Comedy: Apud nos, & Puella de Mortis appetentia, usque ad Coelum erexere Virtutum gradus, Ambr. Lib. 2. Ep. 7.  
Our incomparable Marchioness was of the same Mind. Her Love for Christ, caused in her a Desire of Death, and to leave her Body, to go and enjoy her God: And thus, as the Phoenix, springing out of her Ashes, she may multiply her Days, and never see the End of her Happiness. Sicut Phoenix multiplic tbo Dies.   

The Close.  
SInce then this Bird of Paradise, the Illustrious Isabel, Theresa, Lucy Stafford, Marchioness of Winchester, was humble in her Greatness, constant in her Afflictions, let all Christians profit by so rare an Example: For, as a Heathen said formerly, The Great Ones are born to give good Example: Magni nati sunt in Exemplum; Vell. Paterculus. Let us learn from this Noble Lady, not only not to fear Death; but even to desire it. 'Tis but little, Christians, not to fear Death, since the very Philosophers overcame that Fear. We must grow familiar with this Monster, which amazeth those that never beheld it. We must learn to die whilst we live. Nay, since we are Christians, let's change our Fear into Desire, our Hatred into Love. And being Heirs of God made Man, who changed the Punishment of our Crime, into a Sacrifice of Piety; let's desire what he desired; let's love what he loved; and let's give him, in dying, Marks of our Obedience: Non terreant Crucifixi haeredes Mortis Supplicia. Cypr. Serm. De Coena Domini.  
But as for you; of the Noble Family of the Staffords, give me leave to tell you, That you are bound not only to honour her, as a Person of Signal Piety; but also to love her, as your Sister and Relation; being united by the strictest Bands of Friendship in the world; because you are Children of the same right Honourable Father, and of the same Illustrious Mother; because you were bred up together in the same Family; because you are all Members of the same Body, quickened with the same Spirit, and inflamed with the same Love. And though I hope she is now among the number of Blessed Spirits; yet she that was formerly a tender Sister, slights you not now: But, as Joseph in his Greatness, still preserved Love for his Brethren, though unworthy thereof; she still retains Love for you, who so justly deserve it.  
But join Imitation with your Love: For, 'tis in vain you love her, if you resemble her not. Homage, without Imitation, is injurious to those that receive it. You are more bound to imitate your Ancestors, than others; because, being your Domestic Patterns, their Condition takes away all Excuse, and their Actions ought rather to be your Laws, than Examples. Order then your Lives according to hers; make use of that good Example she has left you, in becoming like her, humble in your Greatness, (and constant) in your Afflictions; to the end, that being partakers of her Virtues on Earth, you may pretend to the Glory, which we hope she enjoys in Heaven, and like this Spiritual Phoenix, multiply your Days of Happiness, for all Eternity. Amen.  
She Departed this Life, Sept. 2. 1691.  
FINIS.