The Last Dying Note of Stephen, Sermon

The Last Dying Note of Stephen · Sermon

p. 1ACTS 7.59:

And they ſtoned Stephen calling upon God, and ſaying; Lord Jeſus receive my ſpirit.

THe whole chapter contains the Tragical hiſtory of Stephen a primitive Deacon; wherein we have 1. his large ſermon, 2. The Jewes ill reſentment of it, 3. Their cruelty to the Preacher, inſteed of love and honour.

1. For the Sermon, it conſiſts of Doctrine, and Application. The Doctrinal part ends at the 50th. verſe, and all this while the Auditors are ſtill and quiet, no noiſe at all.

The Application begins at the 51 verſe, and this enrages them, and drives them into the worſt kind of madneſs.

In the Applicative part, 1. The holy Preacher upbraids them in general, with the ſtoutneſs, ſtubbornneſs, and ſtiff-neckedneſs of their hearts, verſe 51. 2. Charges upon them their reſiſting the Holy Ghoſt, and this too modo, and more patrum, after the manner of their Predeceſſors; ſo laſhing them, and their Anceſtors with the ſame whip, in the ſame 51. verſe.

3. He charges upon their fore-Fathers their horrid cruelty to the prophets, ye their cruelty to the very death, againſt them which were the Propheciers of Chriſt, his foreign and foreign the forerunners of him; thus were they the ſtock of bloody parents.

4. He charges upon them (the cruel ſeed of cruel Butchers ſpiritually) that they were worſe than their parents; for of the Meſsias himſelf that holy and juſt one, they themſelves had but lately been the betrayers, and murderers 52 verſe.

Laſt, He lays at their dores the guilt of high treaſon againſt the Law of Moſes, in every part and parcel of it, though they ſeemd ſo much to cry it up, and wore broad Phylactories of it upon their Garments in their dayly Garb; and he circumſtantiates this guilt, by their breaking of the Law,**Theophilact & Occumenius though received by the diſpoſition of Angels; Some refer this to p. 2Moſes and Aron; **Lorinus Calvin & alii.Some to the Angel that appeared to Moſes in the burning buſh;**Lorinus Calvin & alii. Some to many Angels which were teſtes & internuncii, Witneſſes and Meſſengers betwixt God and Moſes in giving the Law.

2. For the Jewes ill reſentment of this cloſe application, it is expreſſed by divers croſs and curſt geſtures, 1. they were cut to the heart, not ſavingly prickt, but maliciouſly pierced and gall'd, verſe 54, 2. They gnaſhed. on him with their teeth, this ſtridor dentium the action of damned Friends, enraged againſt the Lord. 3. made a great outcry 57 verſe, with an unanimous, tumultuous rage 4. They ſtopped their ears to hear no more, either of his Counſel or complaints. 5. They ran upon him with one accord, in the ſame verſe, united in malice. 6. They caſt him out of the City; not only out of the Synagogue; but they look upon him as ſuch an Anathema not fit for humane ſociety.

3. For their cruelty againſt the Preacher, that is fully expreſſed in the 58, 59 verſes, they ſtone him to death,**Auguſtine. ad dures duriores; being more hard with cruelty than the Stones they caſt at him; a ſad courſe they took, and made moſt vile Application, caſting ſtones at the Preacher, inſteed of caſting the firſt ſtone at their own hard and ſtony hearts.

Thus their rage brings Stephen to his Martyrdome; his name in Greek ſignifies a**foreign Crown, from hence**Lorinus one alluding, tells us, that he was at this time Crowned with pretious ſtones, lapidibus' precioſis coronatns eſt, and**Arator another, that he was joyned cloſer to Chriſt the corner ſtone. Et per tot lapides petrae conjungitur uni.

But ſee now the ſweet, and gratious deportment of this bleſſed Deacon, Saint, and Martyr; as before he had faithfully preached to them, ſo now he as ſervently prayes before them and for them: as he imitated the death of Chriſt, ſo Chriſt in his death,Calvia in locum. turning himſelf to God: and truly it was now high time, ſatis verborum apud homines perdiderat, meritò ad Deum convertit, he had loſt too much time in ſpeaking to malicious man, he therefore now directs himſelf to the mercifull God by prayer.

And in his dying ſupplications he imitates his dying Saviour; thoſe 2 petitions which he put up to his Father on the Croſs, he ſends up to God now, only inverting Chriſts Order, Luke 23.34.46. Chriſt prayed firſt for his enemies, then for himſelf but Stephen firſt for his own Soul, and then for his enemies; And p. 3ſurely there may be good reaſons given for it, 1. The Servant muſt be below the Maſter; Chriſts love to enemies was the Copy, his the tranſcript, Mat. 5.44, 48. In loving enemies, and praying for them, we muſt ſtrive to be perfect, as our heavenly Father; it is honour enough for us to follow. 2. Chriſt and Stephen (ſo other Chriſtians too) in this walk by diſtinct rules; we muſt love our Neighbours (ſo our Enemies) as our ſelves, Chriſt loved them better than himſelf, in this commended his love to us to imitate, not equalize, Rom. 5.8. 3. Chriſt needed no prayer for himſelf, but Stephen did, and ſo do we as**Calvin one obſerves Chriſt prayed but for example ſake, as to himſelf, but upon a real need for his crucifiers; now needfull workes ſhould allwaies be done firſt, and therefore Chriſt obſerved this method, but not Stephen, for it was more needfull for him to ſecure his own Soul firſt by prayer, and then to intercede for his Enemies.

Theſe 2 prayers of his, proclaimed him a right Chriſtian in his death, the firſt diſcovers fidei conſtantiam, the conſtancy of his Faith in his petition for himſelf, the ſecond contains ſummam charitatis, the ſubſtance of his love and charity, even to enemies, which 2 graces and duties contain the marrow of Chriſtian Religion, for which and in which he dyed.

The Text is Stephens firſt Prayer for himſelf, in which we have part of the laſt words of the firſt Martyr after Chriſt; and the holy gratious farewell-breathings of a dying Saint; the words may be called morientis cygni cantilena, the laſt ſweet note of a milk-white innocent dying Swan; his petition is ſhort, but ſweet, when totum pro vulnere Corpus, the whole body was but one wound, little leiſure he hath to ſpeak much, and therefore he ſpeaks fully and fervently, much in a little, as Homers Ileads in a nutſhel.

There are two parts of the Text, 1.parts of Text. The great perſon or Prince petitioned, the Lord Jeſus.

2. The ſum and ſubſtance of his petition. Receive my Spirit,**Calvin. De corpore minime ſollicitus animam in Chriſtimanus deponit; he minded not his Body, his whole care was for his Soul.

I ſhall handle the words two wayes.

1. In ſenſu diviſe, every word by it ſelf, for there is a weight in every ſingle word.

2. In ſenſu compoſito, taking the ſubſtance of the whole prayer together:

p. 41. In a divided ſenſe; here are 5 words in the prayer, every one is praegnant with holy matter.

Note 1 1. Lord; in death he turns himſelf to the Lord; hence obſerve, Good men ſhould ſhut up their lives with prayer; we ſhould begin and end with it at all times and in all employments; this duty ſhould bring up the front,—lead up the rear in all the actions of our life, which is a warfare; he who is the Alpha and Omega, in himſelf, ſhould be the beginning, and the end of all our ſervices, but chiefly when we begin to draw to an end of our time, and work, we ſhould be ſure to claſp up the book with moſt ſerious calling upon God; As the Arabian Phoenix makes her ſelf a neſt of ſpices, and is burnt to death in it, ſo ſhould we dy in in the ſpyced bed of prayer: an Emperor ſhould dyſtanding (in the Court of Judicature) ſo Veſpatian; a Miniſter ſhould dy Preaching in the pulpit, ſo Doctor Jewel; and a Chriſtian ſhould dye praying, ſo holy Stephen in the Text; and thus our dear Mediator.

Note 2 We ſhould dy with prayer to the Lord, who is the foreign, the Maſter of our Souls, and lives: to fly to Saints and Angels at any time in this duty is very illegal; we ow this homage and debt only to our great Lord and Maſter; and we muſt not pay it to the ſervants, except they can ſhew a warrant, or letter of Atturney for it, from their, and our Maſter, as Mr. Herbert hath an excellent poem to this purpoſe. Much leſs in death ſhould we pay this tribute due only unto God, to them; for as they are the great Lords menial ſervants, and muſt not ſhare in their Lords Rents, ſo they are in many offices the Saints Servants too, both in life, ſo 1 Heb. laſt, miniſtring ſpirits to the heirs of Salvation, and in death, the bearers of the Saints ſouls into Abrahams Boſome, Luke 16.22. poor Lazarus being dead, had theſe honourable bearers.

Note 1 2. Lord Jeſus; Stephen directs his dying prayer to the Lord Jeſus, rather than to the Lord Jehovah; Chriſt is coaequal with his Father in glory; not only foreign but foreign, not only in glory the neareſt to him, but one with him; Stephen aſſerts this clearly in his death, not only dying in Chriſt and for Chriſt, but praying to Chriſt in his death, acknowledging hereby his divinity by giving him divine worſhip. And to avoid this clear demonſtration we read of on Franciſcus David an Arrian heretique, who reads this word foreign in the Text in the genitive caſe, p. 5inſteed of the Vocative; and ſo would fain give us this ſenſe, Lord of Jeſus, inſteed of Lord Jeſus; but this blaſphemous ſhift is ſufficiently confuted by the Antients, as**Lorinus a Learned man, though a Jeſuite, upon this place diſcovers,

All power is given to Chriſt in Heaven and Earth, Math, 28.18. and holy Stephen dying, virtually in this laſt prayer acknowleges it.

Note 2 In the Goſpel we muſt chiefly run to Chriſt in prayer, asking all in the Sons name, and this is now the way to ſpeed our ſelves, and to glorifie the Father together, John 14.13. Theſe 2 glorious perſons in the bleſſed Trinity have not 2 diſtinct intereſts, but one, and the ſame, the glory of the one is the glory of the other, yea now the glory of the Father is chiefly depoſited in the hands of Chriſt: at firſt God was only known by his name of Almighty, afterwards by his name Jehovah, Exod. 6.3. but now by his name Jeſus,**foreign in not at the name. In whoſe name every knee under the Goſpel muſt bow, to the Glory of God the Father, 2 Phil. 10.11. Auguſtine tells us, how much he did delighted in the works of Tully for the elegancy of the Latine, before his converſion; but not a whit after, becauſe he could not read the name of Jeſus there. Paul deſired to know nothing elſe but Chriſt crucified, 2 Cor. 2.2. and he diſcovers God the Father to be only in him the Father of Mercies, and God of all Conſolations, 1 Cor. 1.3. to the Judge of all fleſh then, by an Advocate, we muſt now run at all times.

Note 3 We muſt chiefly run to Jeſus Chriſt by prayer in an hour of death: to him who dyed for us, we muſt go when we come to dy; for he alone hath the keys of Hell and of Death, Revelation 1.18. he alone is the dore, and the gate of Heaven, John 10.9. He is via, vita, & veritas, the Way, the Truth, and the Life, John 14.6. He is our journeys end the Life, and he is the way to it, and the truth to guide us in the way, & no man can come to the Father but by him: he alſo is the great reconciler of God and Man, Col. 20. he only can make us**foreign more than conquerors over all the forerunners of death, and over death it ſelf, Rom. 8.36, 37, 38, 39. He only can pull out the ſting of death, and deſtroy this laſt Enemy, as the Apoſtle fully ſhewes, 1 Cor. 15. To whom ſhould we go both in life and death, but to him who hath the words of eternal life? John 6.68.

3. Lord Jeſus Receive; foreign It is a relative word; Relations (as the Logician tels us) are double, either relata ſecundum dici, or p. 6ſecundum eſſe, in name, or in nature; this is a relative word in name, now omne relatum implicat ſuum correlatum, every relative muſt have ſome word or thing to anſwer it: receiving hath 2 uſual correlates, it implies either giving ſomething, or paying, it implies both here in the Text. Obſerve.

Note 1 We ow our ſelves, and Souls, to Chriſt, in life, and death; when we live to him, dy for him, he doth but receive his own; de jure it ſhould be ſo, it is our ſin and ſhame if de facto it be not ſo, Rom. 14.7, 9. For Chriſt dyed, (as the Apoſtle ſhewes there) that he might be the Lord, and maſter, both of the dead, and of the living. When we come to dy then we do nothing elſe but pay debts; we do but pay then 5 debts, 1. A debt to nature; the corruptible part muſt put on corruption, and worms muſt feed upon us,foreign as we feed upon other Creatures. 2. A debt to ſin; for the wages of ſin is death, or the breakfaſt and food of it, Rom 8.23. 3. A debt to poſterity, for one generation muſt paſs away, that another may come in its ſtead, Eccleſs. 1.4. the generat on of one, muſt be the corruption of another, that the Earth may not be peſtered and crowded too much with inhabitants. 4. A debt to divine Juſtice: for the ſame Soul that ſins muſt dym point of equity. 5. To Chriſt, and our own Souls; when we dy for Chriſt, it is but lex talionis, for he dyed for us: when we dy naturally by the appointment of Chriſt, we pay a debt to our own Souls, which cannot be refined, and calcined but by fire, by melting down the whole maſs of the Body. Every righteous man will be willing to pay his debts, ſo ſhould we be to dy: our lives are lent to us by God but for a time, and muſt be reſtored to the lender or owner; the Spirit ſhall return to God that gave it, ſo Solomen Eccleſ. 12.7. the anima, & animus, the natural life, and ſpiritual Soul, of due right belong to God.

Note 2 God will certainly take and receive in death what is ſincerely offered up in life. Our hearts muſt be his living, if we deſire that our Spirits ſhould be his dying; ſo Auguſtine paraphraſes on theſe words; Tibi vixi, tibi morior, &c. accipe ſpiritum meum, è manu eorum qui oderunt tuum: he repreſents Stephen in this prayer thus ſpeaking to his dear Saviour; Lord Jeſus to thee I have lived, and to thee I now dy, receive my Spirit from the hands of cruel Enemies, who have hated thy ſpirit. Our acquaintance with Chriſt, muſt not be to begin when we are juſt at our p. 7end. To ſuch as have been friends, Chriſt will ſay, Come in my friends, I will receive you, I will give you houſe, and harbour, but to others he will ſay, Depart from me, I know you not now, becauſe I never knew you before, Mat. 7.23. a very ſolemn profeſſion he makes of it. How many of us would fain live to our ſelves, yet fain dye in Chriſt, as that diſſolute young man, who was preſent at the death of Ambroſe cryed out to his companions, Libenter vobis cum viverens, modò cum illo moriar. I would willingly live with you, ſo I might dy with him? but Jeſus Chriſt very ſeldom drives ſuch late bargains with any Soul.

4. Lord Jeſus receive my Spirit. The pronouncing hath a great emphaſis in it, worth the marking, and from hence we may obſerve 2 things.

Note 1 The godly mans Spirit is his own, in oppoſition to all other Lords and Maſters below himſelf, though not above. His Spirit is his own, he hath not ſold it to ſin and wickedneſs, as Ahab did, (who though he was a Prince, yet was of the baſeſt mechanick Spirit, a helliſh huckſter as to his own Soul) neither hath he morgaged it, as Ephraim did hers to Idolatry, being a ſilly dove without heart, Hos. 7.11. other Doves as the Naturaliſts tell us, are without gall, but ſhe was a Monſter in nature, without heart, becauſe ſhe had pawned it to her wicked paramours, and ſo conſequently had, though jus ad rem, not jus inre, no poſſeſſion of it. Neither hath he exchanged his Soul for any part of the World, or the whole bulk and body of it, as Chriſt himſelf uſes the expreſſion, Math. 16.26.

Note 2 The godly man dying can offer up his Soul to God as his own, in the former ſenſe. It is his own, he hath reſerved it, and ſaved it for Chriſt only, as Chriſt hath redeemed it, and will ſave it, for the alone enjoyment of himſelf. The holy gracious Soul, being once joyned to the Lord by one Spirit, 1 Cor 6.17. And married to Jeſus Chriſt by faith, the Husbands intereſt is the Wives,or glued, the word foreign comes from foreign gluten. and the Wives her Husbands, what Chriſt hath he hath, and what he hath Chriſt hath; true grace frees the Soul from all baſe Maſters and Lordly Tyrants: and a believer in death it ſelf may ſay to Chriſt, Lord Jeſus receive my Soul, which ſince converſion, never knew any bonds but thine own ſervice, which is perfect freedom: that never was under any yoke, or burden but thine, which is moſt eaſie and light, Math. 11.30. which was no willing Servant p. 8to ſin and luſt, but upon pure force, and higheſt compulſion: receive then dear husband, now my Virgin Spirit, not abuſed, not deflowred, ſince thou haſt entred into a conjugal league with me

Happy Soul that can thus argue, flying from the Body, with an all-ſearching knowing Maſter.

5. Lord Jeſus Receive my Spirit. By foreign Spirit here he doth not mean his natural breath; for as the body is duſt, and returns to duſt, ſo the breath is ayr, and in death the air ſucks it up, we do then expirate, not reſpirate, breath it out into its element, not ſuck it in any more: but he means his Spiritual, not natural breath, which was a divine infuſion; as he breaths out the one, he breaths up the other into its proper center, the boſom of Jeſus Chriſt.

Note A gracious Soul minds not, in death, his natural, but his ſpiritual part, his only care is to ſecure that, to lock it up ſafe in heaven, as in a Noahs Ark, when the ſtorms of death drown his body; But of this more by and by, when the words are handled in their ſecond ſenſe, unto which I now haſten.

2. to handle the words in a compounded, united ſenſe, and ſo to bind up the ſingle flowers in a bundle together; and the Lord make them a fragrant poſy to your ſpiritual ſenſe.

For expedition ſake, I ſhall joyn Doctrine and Application both in one, and ſo infer 4. particulars from the whole prayer.

11. Matter of Information.

22. Matter of Conſolation.

33. Matter of Examination.

44. Matter of Exhortation; chiefly the laſt.

1. Matter of Information; this ſhall be double.

1. It may inform us, that the rage of man cannot drive a gratious Soul from Chriſt; Stephen here in this whole prayer goes to Jeſus Chriſt, though many ſtones not only lay in his way, but as a maſſy weight upon him, and not only lay upon him, but broke and bruiſed his body; when his enemies eyes ſparkled fire at him by reaſon of rage, and malice, when they gnaſhed on him with their teeth, when they ſtopt their ears at all his complaints, and were deſperately united together in their thoughts and Actions of blood and miſchief; when they caſt a ſhower of ſtones upon his body, and ſhot a whole volley of cruelty at his naked breſt, yet p. 9all could not ſtop his mouth; nor that heap of ſtones dam up his paſſage to heaven, but in a moment he flyes thither by prayer to God his Rock, his Ammunition of Rocks, to Chriſt his precious corner ſtone. Thus may all the Saints do, when their adverſaries are ſet upon the fire of hell, they may yet run to the gates of heaven; as all the gates of Hell (in Hell) cannot prevail againſt their perſons, ſo all the gates of Hell (on Earth) cannot obſtruct their petitions; they may ſee their Father, their Saviour, through the thickeſt cloud of humane rage, and fly to him as with the wings of a Dove by faith, and prayer.

2. It may inform us that Souls do not ſleep in the grave; they are received ſo ſoon as we dy, either by Chriſt, as Stephens here, or elſe by Satan; they do not fortuitò vagare, wander uncertainly, as ſome ſick-braind Philoſophers did dream; nor paſs from one body to another by a foreign, as Pythagoras, & his fooliſh Scholars thought, much leſs ſleep in the grave with the Body, till they are awakened by the found of the great Trumpet, at the day of judgment, as ſome now among us have ſinfully held forth to their Auditors; This very prayer, to ſay no more at preſent, abundantly confutes this fond opinion. Our Souls are no ſooner out of the veſſel, and ſhip of the body, but preſently they are landed, and ſet on ſhore in Heaven or in Hell: An Heathen could ſay of death,Seneca profectio eſt, quam putas mortem, it is but a paſſage from one Town to another, or a removal from one houſe to another. This total Soul-ſleeping is a worſe opinion than Popiſh purgatory, or limbus patrum, and their dream of Abrahams boſome in the for old-Teſtament Diſciples, until the coming of Chriſt in the fleſh, is not ſo abſurd as this, of lodging in the boſome of the grave for new-Teſtament diſcpiles till the ſecond coming of Chriſt And truly it ſeems to be a great encouragement to profaneſs, and diſcouragement to godlineſs: for an antient**Ambroſe Father tells us: Anguſtae mentes irritantur promiſſis, excitantur ſperatis mercedibus; our narrow hearts are much quickned to duty by hopes of reward; and ſo conſequently frighted from ſin by fears, of puniſhment: both which, hopes and fears if of things at a great diſtance have ſlender impreſſion upon the heart: you ſhall not diſcourage your child from any untoward action, by threatning to whip him for it a yeer hence, or quicken him to obedience in doing any good, by promiſing him a new Coat, or a fayring ſeven p. 10years hence. Hope deferr'd makes the heart ſick, and the hand lame; no wonder if men be hold in ſin if confident their ſin ſhall not find them out till the day of Judgement. God threatens ſudden deſtruction to awaken us out of ſin, and tells us, that he that comes ſhall come quickly, and bring his reward along with him, Rev. 22.12. to awaken us unto increaſe in holineſs: The firſt Martyr after Chriſt, though he dyed not for, yet he dyed in this truth, That Spirits ſpeedily are received by Chriſt in death, if they dy well.

2. Matter of conſolation; this prayer affords comfort to all holy ones in ſuch an hour when they need it moſt, even in an hour of death: all that dy in Chriſt, and for Chriſt, have a free and ſpeedy paſſage by death to Chriſt, who is really to them pater ſpirituum, & custos animarum, the Father of Spirits, and the keeper of their Souls. This comfort is double, both as to themſelves, and to their Chriſtian Relations when they dy.

1. As to themſelves; they need not fear death, but look upon it with an eye of comfort; this prayer of Stephens was oratio fidei, a prayer of Faith; we read Chap. 6.8. that he was full of faith and power; and at this time he had a ſtrong exerciſe of it, as we may ſee verſe, 55, 56. he looked up ſtedfaſtly into heaven, and ſaw the glory of God, and Jeſus ſtanding at his right hand; this believing viſion was when his tragedy was beginning; and certainly as the rage of his enemies grew ſtronger, his faith increſed; and in this laſt prayer for himſelf he acted, and ſpake undoubtedly with full aſſurance of faith, fervently believing that the Lord Jeſus would receive his Spirit, as now he begd that he would; from hence,**Calvin one obſerves; even from this faith of Stephens; haec fiducia inſtituere nos debet ad placidam mortis tolerantiam, this confidence ſhould inſtruct, and ſtrengthen us, which calmneſs and comfort to bear the ſtroke of death.**Calvin SenecaAn Heathen could ſay, ſi quid incommodi, morientis vitium eſt, non mortis; if death do us any hurt or prejudice, the fault is in the perſon dying, not in death; it cannot then hurt a godly man: Chriſt tels the Good Thief, this day thou ſhalt be with me in Paradiſe, though it were then about the ninth hour of it; and Lazarus his Soul was carried by Angels into Heaven, ſurely as for honour, ſo for expedition.

2. As to their Chriſtian relations, here is matter of great comfort in their death; the Lord Jeſus takes care of their Souls; when p. 11an Husband or dear Relation dies in Chriſt, the Jewel we loved is but taken away from us, and lockt up in a ſurer Cabinet; we are content to part with our Children, and ſend them ſometimes far from us, when we marry them, for their preferment ſake; Death marries our dear Chriſtian Relations to Chriſt, (as faith in life contracts them) and ſo carries them home to their Bridegroom;Ambroſe Cyprian the dead in Chriſt do but abire, not obire, are but praemiſſi, non amiſſi, they do but depart from us, not dy, they do but go before, not go quite away; they are not loſt, we ſhall meet them again the next ſtyle: what we loſe, Chriſt receives; and is this a loſs? we do but hide our Talent in Chriſts Napkin; and ſhould we too much bewail ſuch a breach? Luges Corpus à quo receſſit anima? Auguſtine.luge animam, à qua receſſit Deus; Doſt thou bewail a Body, from whence the Soul is departed? rather bewail the Soul, from which God is departed; hinc illae lachrymae, this is matter of ſorrow indeed, to ſee Abner dying as a fool, to hear of a dear Abſolom took off in the height of his ſins, and of his Rebellion againſt God and Man; this is a Soul-rending heart-breaking ſpectacle; but to ſee a Stephen dying, the Church may make great lamentation for her own loſs, but the matter is not worth a tear as to ſuch a Martyr, though he ſhould aſcend to Heaven in a fiery Chariot. Heaven is perfect happineſs after the ſharpeſt manner of dying. In ſuch caſes then let us rather ſave our tears for our own ſins, than to weep, as perſons without hope, for the dead in Chriſt.

3. Matter of examination; Whether we have given up our Souls to Chriſt in life, that he may receive them in death? Chriſt takes his Spouſe by contract, not by rape; they willingly give up themſelves to him in life, or elſe he will not (as old Elies Sons) take away their Spirit by force, when they come to dy. As our bodies muſt be offered up to God as a reaſonable Service while we live, Rom. 12.1. ſo much more our Souls, or elſe it will be an unreaſonable petiton to beg that Chriſt would receive them in death, when we can keep them no longer. As our dying Saviour cryed out, Father into thy hands I commend my Spirit, and dying Stephen here prayed, Lord Jeſus receive my Spirit; ſo living David (in his health and ſtrength) cryes, into thine hands, I commit my Spirit, for thou haſt redeemed me, O Lord God of truth, Pſal. 31.5. take thine own Lord both by Creation, and by Redemption. And truly, if we lock God out now out of our own p. 12heart, which ſhould be his poſſeſſion continually while we live, no marvel if he lock out Spirits out of Heaven, which is our hope, when we dye. Calvin therefore from this place infers, quotidie ſpiritum in Dei manus commendemus, quia mille mertibus obſeſſi ſumus, let us continually be commending our ſpirits into the hands of God, becauſe we are dying daily, as to weakneſs, and diſtempers in our bodies: There are two wayes, whereby we ſhould commend our Soules to God daily, as the Apoſtle ſhewes us, 1 Pet. 4.19. 1. Mala patiendo, by ſuffering the will of God, this is paſſive obedience. 2. Bona agendo, we muſt commit the keeping of our Souls to God in well doing, as unto a faithful creatour, this is active obedience; and without commending them thus to God dayly, we ſhall commend them with little ſucceſs to Chriſt when we walk in the dark valley of Death.

The old Poets feigned Pluto to be the God of wealth, as well as the God of Hell, to ſhew us, that we may go to Hell when we dy, for all Wealth. Let us therefore faithfully examine whether we have given up our hearts and lives to God now; Chriſt in the ſecond birth takes and redeems morgag'd Souls, but ſeldom or never in the hour of death; it is then too late uſually to treat about ſo rich and high a piece of merchandice; Chriſt alwaies loves and likes a broken heart in life, but he cares not for an heart that is a breaking, and yet not broken, by a dying pang: when men are Spiritleſs, Faithleſs, Prayerleſs, till they come to be even ſpeechleſs, and then think per miſerere mei, tollitur ira Dei, by crying Lord have mercy on them, all ſhall be forgiven, no wonder if mercy be then deaf, to perſons who have been ſo long dumb. Chriſt ſeldome ſets up bankrupts who break upon ſuch terms; or receivs ſuch Souls that never had any acquaintance with him before; that only which we freely and frequently give up in life, will he chearfully and willingly accept of in death.

4. Matter of exhortation; to ſtir us up to 4. duties; 3 I ſhall but briefly touch; the laſt a little more enlarge, becauſe it is the principal intended in the Text.

1. It may exhort us to be much in prayer while we live, that we may prevail about the main, our Souls, when we come to dy, as certainly Stephen did here upon a former acquaintance with Chriſt in this duty, though not expreſſed in the Text, yet neceſſarily p. 13implyed. Prayer is indeed a miraculous producer, it brings forth often times before it is conceived as,**Dr. Featly a late learned Divine ſhewes: but yet it muſt be underſtood with this Salvo, if it come not when it is too late. God often anſwers before we call, cryes here I am before we cry, when holy begging is our conſtant trade, and we are skilfull by practice in this gainfull myſtery. Yet we read too of fooliſh Virgins, that cryed out earneſtly, Lord, Lord, open to us, Math. 25.11. Yet in this caſe the true God, was as deaf, and dumb to them, as Baal the falſe God, to his petitioners; late petitioners are welcom at the 11th. hour, that have been train'd to the work at the 7th. hour, and Chriſt beſt knowes the voice of them dying, that have watcht unto prayer living. Let us then pray continually, and chiefly for our better part, or elſe we run a very ſad hazard of praying unſucceſfully in the hour when prayer ſhall have an end; at leaſt as to our own Souls.

2. It may exhort us to exerciſe faith much while we live, that our faith may be warmeſt, with Stephens here, when we come to dy. The faith of this bleſſed Saint, and Martyr, in this prayer, hath a tincture of the Imperative Mood, more than of the Optative; as Chriſt comes with authority to his Father (more like an Advocate, or Lawyer, that pleads for Law, and Right, than a begger that pleads for an Alms, upon charity) in his laſt prayer John 17.24. Father I will that they whom thou haſt given me, be with me, to ſee my glory; ſo Stephen in part here ſpeaks with ſome holy boldneſs, and believing authority, to Chriſt, Lord Jeſus receive my Spirit. Prayer joyned with faith as a Prince prevails with God continually, eſpecially in its laſt petitions and actings. Let us be much in the faith of aſſent to the truth of God and his word, in the faith of adheſion to the goodneſs, in the faith of application to the virtue of both, frequently in life: and this is the way to be much in the faith of aſſurance, when we dy, that Chriſt is really ours, that nothing ſhall ſeparate us from his love, not death it ſelf, and that then he will certainly receive our Souls. Pauls continual life, was a life of faith in the Son of God, Gal. 2.20. and how warm was his faith of aſſurance, when he ſpeaks of dying, and laying down his Earthly houſe? 2 Cor. 5.1. We know that we have a building in readineſs, eternal in the heavens; and from this, life was as a burden to him, he groans more p. 14under it, than many do under the pangs of death, 4th. verſe. Generally the believers faith is at the higheſt when natural life is at the loweſt, with Stephen here he ſees Heaven open when he ſees the graves mouth open; Act faith much while you live, and Chriſt hath prayed, that it ſhall not fail at any time, much leſs when your bodies begin to fall; his hand then will be moſt under you; let it but carry you thorough the Earth while you live, and it will carry you through the fire, when you come to dy.

3. Let it exhort us to fear nothing for Chriſts ſake. Stephen here ſaith**Chriſtologus one, obtulit ſeipſum Chriſto, adhuc calente ſanguine, Chriſti gratiâ diffuſo; he offered himſelf up to Chriſt, while his blood was yet warm, ſhed for Chriſts ſake; and did the Earth ſwallow up ſuch blood? It did naturally the Earthy heavy parts of it, but the ſpirits of it quickly went in unto Chriſt. Who would not bleed for ſuch a Maſter even to prodigality, that hath ſweet drops of blood (or buttons to deck a garment of a Chriſtians righteouſneſs) on the behalf of his,foreign and will certainly receive ſuch Souls, that make more than ordinary haſte, by Martyrdome to fly into his boſom? Who would not pledge Chriſt in this bitter cup, and be baptized with his Baptiſm of blood, that hath confidence ſo ſoon as he is dead, to ſit at the right hand of Chriſt? How many Souldiers of fortune have we that will venture their blood in hope of plunder, to reſerve, and ſecure ſome thing againſt a rainy day? ſhould not Chriſtians much more be venturous for Chriſt, who will certainly ſecure their Souls, and hath provided goods for them which will laſt for many years, even longer than the whole World ſhall laſt.

4. The main exhortation is, to ſtir us up to mind nothing in life, and death, in comparaſon of our Souls; this was Stephens caſe, and care here, he begs not for any eaſe as to his body, though now ſadly broken, and bruſed, nor any mitigation of the rage of his perſecutors; he is totally ſilent as to his burial; although the leſs care he took for this the more good took, Act. 8.2. devout men were his bearers of whom the world was not worthy, and many of the beſt mourners attended him to the grave, that he minded not at all; as care, at his prayer in the firſt place was for his Soul; holy David was of the ſame temper and perſwaſion, Pſal. 141.7, 8. Though his bones lay ſcattered at the graves mouth, as when one cutteth or cleaveth wood, he looks p. 15upon them as contemptible chips, yet ſtill his eyes are upon the Lord, &c. and he begs that he would not leave his Soul deſtitute, or in a naked uncovered condition.

Let men cark and care as much as they can for the Body,Hebrew. they can but have foreign, a little to feed them when they live, and to bury them when they dye; they can carry away nothing elſe; a living Mole can do more than a dead Alexander, for he can ſtir the ground, when the other cannot: but the Soul muſt live for ever, we had need lay up in ſtore for that; we had need have whole treaſures in readineſs for that, laid up in the higheſt Heavens.

But a little to enlarge this uſe by anſwering two or three queſtions, becauſe it ſeems to be the main, and chiefeſt ſcope of the whole prayers.

1. What the Body is in compariſon of the Soul?

2. What the Soul is poſitively in it ſelf?

3. Wherein we ſhould diſcover greater care, both in life, and death for the Soul, than the Body?

1. What the Body is in compariſon of the Soul? Let me briefly open this by a few emblems.

1. the Body it is but the ſhell of the Soul, it is but as the huſk to the Corn, as the skin to the Apple, as the nutſhell to the kernel; the husk is neglected, the skin or paring of the Apple thrown away, and the nutſhel caſt into the fire, that we may enjoy the Corn, the Apple, the Kernel: ſo ſhould the Body be deſpiſed in competition with the Soul.Dr. Preſt. A late reverend Divine tels us, that the Body is but the Souls ſhell, and as the ſhell breaks, and becoms altogether uſeleſſe, when the Chicken is hatched, and coms to maturity, ſo muſt our Bodies, when the Soul hath done its work on Earth, and is ripened for Heaven: ſo the Egg is not meat for the Eater, till the ſhell be crackt, nor the Soul fit for Chriſt till the Body be broken to pieces by death.

2. The Body it is but the ſheath, or Scabberd of the Soul, what is the ſheath in compariſon of the knife, or the ſcabberd in compariſon of the ſword? ſo worthleſs and uſeleſs is the Body in compariſon of the Soul.

3. The Body is but the houſe of the Soul, animi domicilium, a poor contemptible cottage it is, the Soul is the Tenant, as Chriſt is the Landlord of both; and indeed the Body is but a very weak p. 16ſlender houſe, a poor mud wall; as the Apoſtle 2 Cor. 5.1. compares it with Heaven, ſo may I with our Heavenly part the Soul; he calls the one an houſe, the other a building; the firſt is a place we make a ſhift to ſleep in, the other a rare Fabrick, a curious ſtructure indeed; and he likewiſe alters the Epithites, he calls the one an**foreign Earthly houſe, nothing but clay, and mud, the other an**foreign eternal houſe, which all the ſtorms cannot beat down, no nor the waves of death of it ſelf, but Caput inter nubila condit, it is above the reach of any terrene or humane caſualties; paſſions may batter it, but nothing can break it down.

4. The body is but the veſſel of the Soul, take it for a floting veſſel on the Water, the Soul is the merchandice, the Body but the Ship to vvaft it up and dovvn: or take it for a ſtanding veſſel in the houſe, the Body is but animi tecta, the cask of the Soul; the invvard part that is the pretious Liquor. When Anaxarchus a poor Heathen, vvas ſadly tormented by a Tyrant, he cryed out, tundis vaſculum Anaxarchi, non anaxarchum, you do but knock and break the Caſk and veſſel of Anaxarchus, you cannot reach or hurt him: as the veins in the Body are the veſſels of the blood which contains the vital ſpirits, and is the life outwardly; ſo the whole is but the vein, or veſſel of the Soul, which is the higheſt life of Man.

5. The body it is but the casket, or cheſt of the Soul, the Spirit is the jewel, the treaſure which lies within it. In a fire that takes an houſe, no great matter if the Cheſt be burnt, ſo the Writings, Evidences be ſafe; when thieves break in, if they ſteal away the Casket, but the Jewels are ſafe; in neither, the loſs is not undoing: ſo if the ſoul be ſaved though as by fire, our darling preſerved from ſin and Satan, two cruel thieves, no great matter is it though the body be burut to aſhes, and rob'd of all its outward ſtrength and beauty, by the hand of death.

6. The Body it is but the priſon of the Soul, the Spirit is animus in carceratus; but like Jeremiah in the Dungeon, while it is in the fleſh; the Bird in a Cage is a fit emblem of the Soul in the Body: The Turks after great preſervations among other of their Charities, go into the market and buy Birds in Cages, and ſo releaſe them, which they judge a charitable work; when God releaſes the Soul of a good man from the Body, we may and muſt look upon it as a piece of divine charity, and holy love. Fleſhly p. 17fetters, do envolve our hampered hearts, ſaith one; the Soul hath …clog upon his foot, our clods of clay, are but clogs of clay upon our feet: as the foot is the meaneſt part of the Body, ſo the whole Body is but the meaneſt part of a man; and truly, comforts for the Body are but**foreign. ſandals or ſhooes for the Feet, Soul-refreſhments are as**foreign Crowns about out head.

Laſtly, The Body it is often, but the tempter, & tormentor of the Soul, it Acts Satans part; the eyes and the ears are but the backdoors to let in Thieves, and Murderers, Helliſh luſtings which rob, and wound the Soul: the Senſes by tempting to ſin, bring in many torments, ſickneſſes, diſeaſes, diſtempers to the Body, and theſe raiſe up many tempeſts, and ſtorms, and violent paſſions in the mind, ſuch as fears, and grief, and anger, &c. which hurt, & hurry the Soul up and down, that it can have no reſt, nor eaſe, by reaſon of its inward maladies and mutinies. Thus is it often inſteed of being a great help, a ſad hindrance to the Soul, as Eve was to Adam, who was but newly taken as a rib out off his ſide, foreign, as**Baſil. an antient expreſſes it; the rib newly taken near his heart, was ſhot back again by Satan as a dart into his heart: ſo too often the Body is to the Soul. Why then ſhould we ſo much mind our bodies, to take inordinate care for them, both alive, and dead; ſince of themſelves they are poſitively vile bodies, Phil. 3.21. but in compariſon of our Souls much more vile?

2. Conſider in the next place, what the Soul is poſitively in it ſelf; this is a large Orchard for the Fruit of ſpiritual diſcourſe, but I ſhall only pluck down 2 or 3 Apples.

1. Remember its curious compoſition, the rare Art put forth in the making of it, ſo choice a watch ſhould be very warily kept, and minded, ſo noble a vine planted in us, calls for much ſerious attendance, ſo choice a ſilver lamp cals for much trimming. In minimis aliquid magnum, there is ſomething of grandure and greatneſs in the leaſt things, much more in the greateſt. The Body of man, as it came out of the hands of the holy, great, and wiſe Artiſt, is a choice piece: David falls a wondring (not from pride, or vanity, but ſpiritual thankfulneſs, and obſervation of Gods works) at the curious ſtructure of his Body, Pſal. 139.14.15. conſidering how exactly it was wrought in the loweſt parts of the Earth, he means the womb, in which this rare workmanſhip was carryed on inviſibly, in a very dark ſhop, or ſellar; how much p. 18more wonderfull is the Soul? nihil in mnndo admirabile praeter hominem, uihil in homine praeter animam, ſaith one The ſpirit of God ſignificantly expreſs its rarity in the Creation of it, it is called Imago Dei, Gods own Image, Gen. 1.27. and the expreſſion is double, that it might be the better minded; and it is added, Male and Female were thus created; contrary to that fond opinion of Theophilact, and that Mahumetan dream of the Turks, who ſuppoſe that the Souls of Women are of a lower and baſer Metal, than the Souls of Men; God made no difference. Auguſtine diſcourſes largly of this Image of God in the Soul of Man in 10. or 11. particulars, which I cannot now name: it is enough for me to aſſert, and affirm, that the repreſentation, and effigies of the higheſt glory muſt needs be ful of glory, A ſad thing then it is to change this glory into the Image of a Beaſt by any beſtial courſes; pejus eſt comparari jumento, quam eſſe jumentum; it is worſe to be compared to a Beaſt morally, than to be a Beaſt naturally. Let the rare compoſition of thy Soul after the image of God, cauſe thee to mind and prize it above all things, next to thy God.

2. Conſider the price and value of it, both as to Chriſt, and as it ſhould be alſo to our ſelves.

1. To Chriſt; it coſt no leſs than the blood of the Son of God; the whole World at firſt was created, verbo pronuntiato, by bare ſpeaking of a word, here was only foreign, but the Soul could not be new created but only verbo incarnato, by the word made fleſh, here muſt be foreign (if I may ſo allude to our Logical diſtinction) in the firſt God only did much, in the ſecond he did and ſuffered much. Silver and Gold which the World ſo much adore, are as corruptible, ſo contemptible things, and could never make a purchaſe this way, Pſal. 49.8. The redemption of the Soul is too pretious, and it ceaſeth for ever, had there been no beter, or richer commodity to have bought out the morgage. Davids water of Bethlehem which was the price of blood, of the blood of the choiceſt Heroes, and worthies in Iſrael, is but a dark ſhadow of the Soul of Man.

2. As to our ſelves; the Soul ſhould be of more worth to us than the ſublumary World; our Saviour (who beſt knew the worth of them, as he was a co-worker in the making of them, and a Maſter builder in the repairing and re-edifying of them) he himſelf tells us, Math. 16.26. That to make an exchange for the ſoul, by p. 19taking the whole World in the room of it, is to drive a moſt fooliſh, ſad, loſing bargain; he that thus ſells his commodity ſhall certainly dy a begger; as idleneſs, ſaith Solomon, ſhall cloath a man with rags, ſo more certainly will ſuch a kind of trading and trafficking.

And yet generally ſuch is the madneſs of the moſt of men, that they will exchange their Souls for a little of the World; for a very remnant, for the very coarſe liſt of it, to cover their nakedneſs; they will tranſgreſs for a morſel of bread, for a pair of ſhooes, as if they look upon their Souls as upon a ſorry ſtained commodity, which they long to be rid of upon any termes, 3. Conſider the infinite uſe of it as to the Body, as it is much above the Body. In other things, thoſe are not alwaies the moſt uſefull, that are moſt precious; (jewels do not cloth, and keep us warm, though they are very rich) but the Soul is very eminent for both. By viewing the natural and animal Soul as to its uſe and reference to the Body, we may by a Climax, ſee the greater uſe of the more refined and ſpiritual part: the natural Soul in us common with plants, and beaſts, it is the ſalt of the Body to keep it from ſtinking, from rottenneſs and corruption; Lazarus dead but 4 days noiſomneſs followed; the natural Soul is the guide of the Body; as the light of the Body is the eye, ſo the light of the eye is the life, and natural Soul of it: beſides it is the ſtrength, and beauty of the Body, and what not? let but the Spirit naturally depart, and the ſtrength ceaſes, the beautifull flower is cropt and withered, and looks ſo gaſtly, that we cry out, as Abraham of Sarah, bury my dead out of my ſight; ſurely then much more is our ſpiritual part, which is but a little lower than Angels, the very ſalt of the Body eminently, the guide of it, the ſtrength, the beauty, the all of it, and in it, next and immediately under God, who is the all in all.

3. I come briefly to anſwer the third queſtion, and ſo to finiſh this diſcourſe. What we muſt do to diſcover greater care, (with holy Stephen in the Text) over our Souls, than over our Bodies.

1. Begin betimes to trade for your Souls, before you begin to trade for your bodies.**Ariſtotle The Pr…nce of Philoſophers tells us, that man firſt lives the life of a Plant, then the life of a Beaſt, then the life of a Man; the firſt in the Womb by nouriſhment and growth, the ſecond in Infancy by operation of common ſenſes, the third p. 20afterward by the exerciſe of reaſon, and undeſtanding, and this too riſes up by degrees; we are not fit for any conſiderable buſineſs, till we come to be of ſome conſiderable Age. Our moſt conſiderable buſineſs, is this of our Souls, and therefore we ſhould begin with it, and teach our children this trade firſt, how to lay up proviſion for them.

I read of one Benſyra a Jewiſh child, that deſired of his Parents to be inſtructed in the Law of Moſes; they replyed to him, it was yet a little too ſoon for him; but he returns them this anſwer, that he had been at play in the Church-yard, and there he ſaw little childrens graves as well as the graves of Elder perſons; and he urged this, I may dy ſo ſoon, and ſad it will be with me, if I have not the knowledge of God. Oh let us therefore labour to know, and to ſerve the God of our Fathers betimes, to mind the good of our Souls early in the morning of our age, ſeeing they are our better part.

2. Let us moſt carefully watch over our Souls; though the Lord hath appointed us peculiar watchmen for this purpoſe, Heb. 13.17. yet this muſt not make us the leſs induſtrious. Every one of us have a ſpecial command, and warning given, by the beſt Preacher that ever was in the world, except Jeſus Chriſt, I mean by Solomon, Prov. 4.23. That we ſhould keep our hearts with all diligence, becauſe out of them are the iſſues of Life; and it is one of the ſore complaints of the Church, Cant. 1.6, that ſhe was ſo tyed up, and tyred with keeping the Vineyards abroad, that ſhe had no leiſure to keep her own. Oh what ever you omit, find time to look to, to watch over your own Spirits; the greateſt Merchant in the World, or higheſt whole-ſale Shopkeeper, is but an errand Pedler, if he engages ſo deep in other buſineſſes, that he neglects this. A ſleepy Centinel that undoes a whole Garriſon through his ſlothfullneſs; yet this man doth a meritorious Act, in compariſon of him, who ruines his own ſingle Soul, or the Sonl of any relation, for want of watchfulneſs; a ſhort nap in ſecurity now may break thy reſt, and ſleep in Hell to the days of Eternity.

3. Let us be often quſtioning our Souls about their welfare; they are more to be minded than the Body; As you caſt up your ſhopbooksonce a yeer, ſo you ſhould examine your Souls once a day: If the Body be feavoriſh, or diſtempered, you lay your finger upon your pulſe to ſee how it beats; but oh how ſilent generally is p. 21Conſcience, the pulſe of the Soul? and we are very willing to give it a writ of eaſe. Queſtions which engender ſtrife have been much ſtarted of late, it were better to be exerciſed at home in the heart, about queſtions which concern our own eternal peace. Our Souls are then ſick at Heart, when we never fear, nor queſtion them about any ſickneſs. David was communing with his own heart often about its ſpiritual temper, and by it gained this bleſſed encomium from the Father of Spirits, that he was a man after his own heart. Timidi mater non flet, the Mother of a fearfull Child ſeldome weeps, is proverbial among the Latines, and truly a trembling Soul and a ſelf-queſtioning creature, very rarely lies down in everlaſting ſorrow.

4. Let us ſtill fear the worſt as to the condition of our Souls. Generally doubtings, and fears may be compared to nettles, which though they ſting, and trouble us, proclaim a fat and good ſoil where they grow; a naughty heart is but ſeldome troubled with them. Fear of badneſs is uſually a ſign of ſome goodneſs. As the Man is bleſſed that fears God alwaies, and this is the beginning of wiſedome, Prov. 1.7. yea a very full and choiſe treaſure, Eſa. 33.6. ſo the Man is very near bleſſedneſs that fears his own ſtate ſpiritually, and this is an introduction to holy wiſdome, yea, that man hath ſome treaſure in his houſe, and heart, that is ſuſpiciouas of his houſe and heart: the empty traveller will ſing and whiſtie before the Thief, when the perſon loaded with mony is laden likewiſe with fear if it grow but a little dark; thus is it uſually with a ſuſpicious complaining Chriſtian. Faith charges it ſelf often with much unbelief, and the perfect love caſts out fear, imperfect doth not; becauſe it is ſenſible it is imperfect. Where deſpair ruines one, preſumption deſtroys a thouſand. Better to go doubting to Heaven, than cheerfully and ſecurely to Hell. Higheſt expectation brings greateſt diſapointment, and that poor Soul is double damned when he falls into Hell, that never ſuſpected ſuch a fall; even Stephens full aſſurance of Faith in his death, was undoubtedly the Child of much holy fear in his life, and uſually thoſe Chriſtians dy moſt couragiouſly, that have walkt moſt tremblingly.

5. Provide for thy Soul more carefully than for thy Body. True it is, that without food and raiment for the fleſh, we cannot well be contented, (it were well, if we could be contented with it, when it is competent and convenient) but with all we muſt remember, that the Soul muſt be fed and clothed as well, nay before the Body; but p. 22alimentum ſit ſimile nutrito, the nouriſhment muſt be like the thing nouriſhed: Different kinds muſt have different food, and different perſons in the ſame ſpecies have a different diet, the Soul may faſt, when the Body feaſts, and the Spirit be naked, and hunger-ſtarved as Dives was, though the outward carkaſs be clothed with purple, and fine Linnea, and fare ſumptuouſly every day; the Soul of Dives wanted a drop of water at laſt, though undoubtedly he ſolaced his natural appetite with the richeſt wine contiuually. Chriſt had meat to eat which his diſciples knew not of, and ſo the Soul muſt have meat to eat which the Body knowes not of. Our Saviour commands and commends idleneſs comparatively (though poſitively in it ſelf, it be a great ſin) even in compariſon of Soul tranſactions, the body muſt live a very ſedentary life as to its own affairs; the meat which periſheth muſt not be laboured for, in competition with, much leſs oppoſition, againſt the meat which endures to everlaſting life, John 6.27. even the food, which only Chriſt himſelf can give to the Soul, who is ſealed by the Father for this end. Every day and hour is prodigally waſted, in which we do not lay up ſomething for our Soul (which is our glory) in order to eternity. Natura paucis cententa naturc is ſatisfyed with a little, glutted, oppreſſed with too much; but the deſires of the Soul are endleſs, it is continually hungring, and craving, only Chriſt, & ſpiritual objects can ſatisfie it, and yet even in them it hath not ſatiety, though it have ſatisfaction; thou mayeſt as well then quench the Leviathans thirſt, (and the Behemoths, which ſucketh up the River of Jordan) with a cockel ſhell full of water, as think to feed thy Soul to contentment, which Gold and Silver, and delicious banquets, and pleaſures in the World; where the appetite is infinite, the aliment and food muſt not be finite. Yet one thing will ſatisfie it, though many things cannot, even he who is the giver of all things; Let but thy Soul feed continually by faith and love on him, and then it will return to its reſt, Pſal. 116.7. as the ſucking Infant when its belly is full.

6. Keep thy Soul pure, and clean, thus mind it more than thy Body. It is Gods advice to Jeruſalem, Jerem. 4.14. Waſh thine heart from wickedneſs; in this we ſhould be moſt punctual, & exact Carefull we are moſt of us to keep our Bodies ſweet and clean, to waſh our feet, and face, and hands, to ſhift and change our linnen, that our Bodies may be ſweet; carefull we are about our houſes to waſh, & ſweep evety Room: but in the mean time we little conſider that cleanlineſs p. 23of the heart is the beſt huſwifery; truly God is good to Iſrael to them that are of a clean heart, Pſal. 73.1. Paul enjoyns Timothy to keep himſelf pure, to wit the whole man, 1 Tim. 5.22. the Body in ſubordination, and in order to the Soul, the earthly cask, and veſſel, in order to the holy liquor, and the heavenly treaſure. Eating with waſhed hands naturally was but an humane, vain, Phariſaical tradition, but to waſh the hands morally with ſpiritual innocency before we compaſs Gods Altar, or engage the Soul in any ſerious duty, this is very neceſſary. It was Pauls deſign and care for to preſent the Corinthians a chaſt Virgin to Chriſt, 2 Cor. 11.2. ſo ſhould it be our care. The Virgin Mary was the Mother of a bleſſed Son, yet ſtill a Virgin: ſo may thine heart be the mother of ſome one curſed ſin, and yet a Virgin in Chriſts eſteem, if ſo ſoon as ever thou haſt blackt and daubed thy ſelf in ink, thou waſh thy ſelf in water, milk, and blood; the water of godly ſorrow, the milk of free grace in the promiſe, and the blood of Jeſus Chriſt. Next to not falling is ſpeedy riſing, and next to keeping thy garments white, is waſhing as ſoon as thou haſt defyled them; Thus be carefull to keep thy Soul pure continually, by waſhing it often while it hath a tang of the cask, thine outward fleſh, In this mind thy Soul moſt too.

Laſtly, Be willing for the welfare of thy Soul to ſuffer in thy Body; and this double, both in life, and death.

1. In life, by keeping thy Body under, that thy Soul may be Maſter. Our life is a continual ſtriving for maſtery in this: the wicked man ſtrives that his Body may be Maſter, and therefore he darkens his underſtanding, ſenſualizes his affections, ſears his conſcience, &c. that the fleſh may be Lord paramount. The godly man he makes a covenant with his eyes, as Job, keeps a watch before the dore of his lips, as David, keeps under his body, and brings it into ſubjection, as Paul, 1 Cor. 9.27. and all in order to this, that the Soul may be maſter over the body, and Jeſus Chriſt over both; and this is that maſtery which we ſhould all earneſtly contend for. Old Hilarion compares his Body to an Aſs, which if it be too much pampered endeavours to throw his rider; and therefore ſaith he to his Body, faciam a ſine ut non calcitres, O Aſs I will ſo look to thee, and keep thee down, that thou ſhalt not ſpurn againſt thy Maſter. The way to do this, is to croſs our ſelves moſt in thoſe things wherein the fleſh moſt pleaſes it ſelf; whatever may make thy Soul proud, or wanton, do not give way to it for a moment. Some pride themſelves in the excrements of nature, as long hair, ſome in the garments which cover nature (though indeed they p. 24are but poor borrowed coverlids from other creatures) and ſo glory in the hidings of their ſhame, and nakedneſs; ſome pride themſelves in the ornaments of nature, tallneſs, ſtrength, beauty, &c. O labour to deny thy ſelf moſt in theſe things, which puff and ſwell thee up: ſo whatever makes thy Soul wanton, as wine, or fulneſs of bread, or any thing elſe, ſet a knife to thy throat, Prov. 23.2, 3. be not deſirous of ſuch dainties, for they are deceitfull meat, they may make rich thy ribs, but bankrupt thy Soul. The popiſh penance is ridiculous, and contemptible, to laſh the body one day in a yeer, or to go barefoot to ſuch a ſhrine, & wear a cord about the waſte, &c. but Chriſts penitence is very neceſſary, If thy right eye offend pluck it out, or thy right hand cut it off, Matth. 29.30. croſs thy fleſh in many lawfull comforts; if the Son of the bondwoman, rebel againſt the Son of the free woman, better in this ſenſe to go with Jacob, lame and halting to heaven, than to go dancing to hell, as too many thouſands do by troops together.

2. In death; be willing for the good of thy Soul to ſuffer in thy Body, be contented that thy Body ſhould be withered, that thy Soul may be the more freſh and green, that the old houſe ſhould be puld down to the ground, that the Soul may take poſſeſſion of a new building. As Chriſts ſorrow, and ſhame, was our way to happineſs and glory, ſo the ſuffering and breaking of the pitcher of the Body is the only way for the Soul to be made a veſſel of honour. The cloth muſt be cut to pieces, before it can be made up into a rich robe, or ornamental garment, the timber hewed or ſawn into ſeveral quarters before the beautifull ſtructure can be erected, as in regeneration we muſt exuere, before we can induere, put off, the old man before we can put on the new, Eph. 5.22, 23. ſo in glorification too the old Adam muſt dy, fleſh muſt periſh, before we can be a new lump. The new corn in the fields in the ſpring, roſe from the dying of the old in the Winter. Better bear an inconvenience than a miſchief; death to the good man is but an inconvenience, the miſchief would be worſe; ſhouldſt thou not dy, thou wouldſt but live to ſin, to be ſeparated from thy Husband, to be abſent from the Lord; be not troubled then O gracious Soul, at thy bitter journey, at the narrow bridge thou muſt paſs over; ſay with the Martyr, it is but winking, and thou art at home; think often on thy journeys end.

To conclude all, let us labour to live the life of Stephen, a life of faith, and holineſs, and to dy with this prayer of Stephens in its full ſtrength and latitude, Lord Jeſus receive my Spirit.

FINIS.

End of the text · William Tutty, The Last Dying Note of Stephen (1659)