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 heroick Constancy in her Afflictions.

But, as we cannot see the Sun without Light, neither can we view the shining Vertues of the Just without the Light of Grace; which that we may more effectually [Page 6]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 no 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, Isabella, 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 Houshold to King Edward the Confessor. This Robert's Posterity grew up yet more Illustrious, not only by being ingrafted 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 Henries, Dukes of Buckingham, whom we may stile, The Maker of Kings. And from such a bright Constellation of Souldiers, Statesmen, Earls, Dukes, Admirals, High Chancellors, Arch-Bishops, and High-Constables of England, is lineally descended the High-born Isabella, Theresa, Lucy Stafford, the Mournful Object of our present Grief.

Great she was again, by her noble and holy Marriage; being ingrafted 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 [Page 8]was the first Marchioness of England. For 'tis a con­stant Maxim in the Law, Ʋxores 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 How­ards, 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 serv'd either to make her Conversation chearful, easie, and obliging; or to cover and excuse the Imperfections of others.

All this Greatness crowded up in the Breast of our Noble Isabella, 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. [Page 9]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 hindred 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 spake her to have. Nay, her whole Life seems to have been spent in the exercise of this so singular a Vertue. And first, she was humble in her Attire; always appearing in a Dress so plain, that her very Cloathing was a Condemnation of the vain Osten­tation which most Women 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 Cloathing, but Original Justice; and as it was able to resist all sort of Weather, 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 cloath 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 cloath 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 forc'd to have re­course to Garments, as Remedies to the violence of these two intollerable Evils. Nevertheless, as if we had forgot, that the Use of Cloathing is a Punishment of our Sin, we turn it into an Ornament; we make our Cloaths 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 enhaunce therewith the Pomp of their Greatness; they distinguish themselves from the Commons, by the Lavishness of their Cloath­ing; they reserve to themselves Scarlet, Furrs, 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 learn'd from Christian Religion, that Cloath­ing 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 concern'd 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 Cloathing, 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 [Page 11]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 remembring these Words, He that despiseth you, despi­seth me, Luke 10.16. fear not, lest the Disrepect they shew to Priests, may reflect upon him, who ordain'd 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 Horrour or Contempt. We must call in Faith to our assistance, to overcome that aversness; and no little Struggle have we with our proud Thoughts, to persuade our selves, that Christ full of Glory, is hid in the person of these Wretches.

But our humble Isabella, who judged not of Things by Appearances, who followed not the Suggestions of Nature, but those of Grace, and who complied more [Page 12]with the Rules of the Gospel, than with those of the World, often convers'd 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 Cloaths, 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 her self with them, when dead: For, the strict Order and Direction she gave for her Burial, was, to be laid in the Church-Yard, which is the common Dormitory of the meanest Persons. And that she might not be distin­guished in any kind from them, she forbid 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 stiles them, Terra Oblivionis, Psal. 87. [Page 13]And accordingly they steal out of remembrance those they cover, and draw a black Line over the Glory of Mortal Men. For Death having spoil'd them of their Life, takes still delight to plunder their Reputation She then being truly dead to the World, tanquam mortuus a corde, Psal. 30. held, That, as a Christi­an is intombed, so ought he also to be forgotten.

Holy Soul! You serv'd a King who is too just to let your Humility pass unrewarded. And since you are so ingenious, to conceal your self from the Eyes of Men, God will take care to make you known to Angels. Since you withstood the Allurements of wordly Greatness and Honour, he will stamp upon you true heavenly Glory. And, since you reconciled Greatness with Humility, the lower you humbled your self, 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 Isabella of Winchester, who was humble in Greatness, will be constant also in Afflicti­ons: That if it, which I am to shew you in my next, and last Part.

PART II. Her Constancy in Afflictions.

THough all Vertues 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 Vertues hide 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 dazels 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 levell'd. And those great Armies, which make whole Provinces groan, either by reason of their [Page 15]Numbers, or Disorders; he looks upon these great Bodies, I say, as Swarms of Bees, that decide their Quarrels by fighting.

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 Fathers 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 debarr'd 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 Heroick Lady, drawing strength from her Misfortune, bless'd, like holy Job, God's Ju­stice, who tried her; his Providence, which exercis'd 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 her self 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 Isabella 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 Humors; '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, shew 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 Isabella. An Hectick Feaver, by its secret Burnings, kindled a Fire in her Breast, with all the Indispositions that attend that Distemper; for, the Fire which burnt her, consum'd 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 seem'd 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 Isabella, why didst thou abandon her to such a lingring Pain? Why didst thou not suc­cour her, who did so often succour 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 shrivell'd 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 couragious Heroine, even under any shape whatsoever, under the most horrid Forms, whe­ther shameful, cruel, or lingring.

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 ones 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 Prophane Philosophers, 'tis chiefly in that which concerns Death. For, not only they fear it not, but they even desire it: One would think, that the same Vertue which makes them faithful, makes them couragious. 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; [Page 20]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.