Saint Stevens last will and testament A funeral sermon on Acts 7. ver. 59.…Saint Stevens last will and testament A funerall sermon on Acts 7. ver. 59.…

Lastly, it is not in vain, or without good ground,¹ that they so do, but with assured hope of good success; they have good assurance of faith, that they ⟨p. 10⟩shall speed in this their suit. ⁱThe Lord, saith David, will save me from the hand (^k that is, the power) of Hell; for he will receive my soul. And, ^lThe Lord will succour them, and deliver them: he will deliver them from the wicked; (from that wicked one, especially) he will save them, ^*because they put their trust in him.

Lastly, it is not in vaine, or without good ground,¹ that they so doe, but with assured hope of good successe; they have good assurance of faith, that they ⟨p. 10⟩shall speed in this their suit. ⁱThe Lord, saith David, will save me from the hand (^k that is, the power) of Hell; for he will receive my soule. And, ^lThe Lord will succour them, and deliver them: he will deliver them from the wicked; (from that wicked one, especially) he will save them, ^*because they put their trust in him.

1. 1Reason 8.
2. iPsal. 49. 15.
3. kA man•, i. à potestate, ut Psal. 22. 20.
4. lPsal. 37. 40.
5. *Salvabit c•s. Quare? qu•b•s meritis? A•di quod▪ […]. quia […] it in co d•lcis ca •sa, a••amc• […] ▪ •imirum hoc •otū est hominis meritum, si totam sp• suam sonat in •o, qui •ot• homin•m salv• […]. Bern. in Ps. Qui habitat. conc. 9. & 15.Salvabit c•s. Quare? qu•b•s meritis? A•di quod▪ 〈…〉. quia 〈…〉 it in co d•lcis ca •sa, a••amc• 〈…〉 ▪ •imirum hoc •otū est hominis meritum, si totam sp• suam sonat in •o, qui •ot• homin•m salv• 〈…〉. Bern. in Ps. Qui habitat. conc. 9. & 15.

By all which laid together, it may evidently appear, that the people of God do as well wisely and safely, as justly and equally, in the committing and commending of their souls unto God.

By all which layd together, it may evidently appeare, that the people of God doe as well wisely and safely, as justly and equally, in the committing and commending of their soules unto God.

Now this may first serve to control and condemn the vain, fond, and inconsiderate course of those of the Romish Synagogue; who, in such cases of danger and distress, or when they lye a dying, are wont, passing by God and Christ, (whom the blessed Saints and servants of God, as you have heard, use to seek¹ unto) to commend their souls to the creatures, to the Virgin Mary, to this Saint, and that Saint; as if they either were better able to save them then Christ, or had better interest in them then he. But thus ^mthey forsake the fountain of living waters, and betake themselves to broken Cisterns, that cannot afford any; while they seek for safety to those, who ⁿthemselves needed a Saviour, being ^onot able to save themselves: and of whom we may well say, as those sometime of Saul, ^pHow shall this man save us? How should such persons be able to save others, as had not might enough to save themselves?

Now this may first serve to controule and condemne the vaine, fond, and inconsiderate course of those of the Romish Synagogue; who, in such cases of danger and distresse, or when they lye a dying, are wont, passing by God and Christ, (whom the blessed Saints and servants of God, as you have heard, use to seeke¹ unto) to commend their soules to the creatures, to the Virgin Mary, to this Saint, and that Saint; as if they either were better able to save them then Christ, or had better interest in them then he. But thus ^mthey forsake the fountaine of living waters, and betake themselves to broken Cisternes, that cannot affoord any; while they seeke for safetie to those, who ⁿthemselves needed a Saviour, being ^onot able to save themselves: and of whom we may well say, as those sometime of Saul, ^pHow shall this man save us? How should such persons be able to save others, as had not might enough to save themselves?

1. 1Use 1.Vse 1.
2. mJerem. 2. 13.Ierem. 2. 13.
3. nLuk. 1. 42. Phil. •. •0.
4. oPsal. 22. 29.
5. p1 Sam. 10. 27.

1. 1Use 2.Vse 2.
2. qProv. 18. 11.
3. rProv. 11. 4. Ezck. 7. 19.
4. sEccles. 9. 4. [Greek or Hebrew]. Theocr. Batt•. Dumb spirat, sperat.Eccles. 9. 4. 〈non-Latin alphabet〉. Theocr. Batt•. Dum spirat, sperat.
5. tPro. 11. 7. [Greek or Hebrew]. Ibid. Cum expirat, ex••es sit.Pro. 11. 7. 〈non-Latin alphabet〉. Ibid. Cum expirat, ex••es sit.
6. uPsal. 17. 14.
7. xProv. 18. 10.
8. yProv. 14. 32. Etiam cum expirat, sperat.
9. z[Greek or Hebrew]. Socrates apud Platon. apol•g Jamblych. de Pyth•g. l. 2. Epictet. dissert. l 3. c. 26. Theodor•t. therap. l. 6 • ra compe•••ssimo ha•eatur, quod dicturus sum. Nec cuiquam bono quicquam mali eveni•e potest, nec vi•• nec ••ortuo: nec unquam res ejus à Deo immortali neg••gentur. Cicer. Tusc. l. 1.〈non-Latin alphabet〉. Socrates apud Platon. apol•g Iamblych. de Pyth•g. l. 2. Epictet. dissert. l 3. c. 26. Theodor•t. therap. l. 6 • ra compe•••ssimo ha•eatur, quod dicturus sum. Nec cuiquam bono quicquam mali eveni•e potest, nec vi•• nec ••ortuo: nec unquam res ejus à Deo immortali neg••gentur. Cicer. Tusc. l. 1.
10. aPsal. 3•. 1•
11. bPsal. 19 15
12. cPsal. 68. 20.
13. dJohn 11. 26. [Greek or Hebrew] Chrysost. in Psal. 48.Iohn 11. 26. 〈non-Latin alphabet〉 Chrysost. in Psal. 48.
14. e2 Cor. 5 4. [Greek or Hebrew] Antiphan.2 Cor. 5 4. 〈non-Latin alphabet〉 Antiphan.
15. fPer mortem ad vitam reditus est. Ambr de bon. Mort. [Greek or Hebrew] Plut. de vit. Epicur. Dies mortis, aeterni na•alis est. Senec. epist. 102.Per mortem ad vitam reditus est. Ambr de bon. Mort. 〈non-Latin alphabet〉 Plut. de vit. Epicur. Dies mortis, aeterni na•alis est. Senec. epist. 102.

Thirdly, it may serve to approve and justify that received¹ course of Christian people, in making of their ⟨p. 12⟩Wills, of bequeathing of their souls to God, and to Christ; it being warranted, as you see, both by the approved practice of the faithful, recorded in Scripture, and by sundry incitements and encouragements therein given thereunto.

Thirdly, it may serve to approve and justisie that received¹ course of Christian people, in making of their ⟨p. 12⟩Wills, of bequeathing of their soules to God, and to Christ; it being warranted, as you see, both by the approved practice of the faithfull, recorded in Scripture, and by sundry incitements and encouragements therein given thereunto.

1. 1Use 3.Vse 3.

But, because with many, yea, the most part, this is done ^grather of form and fashion, then of faith; and that many that so do, yet miscarry for all that, and are never a whit the nearer for the attaining of their desire in this kind, if they do at least desire what they would seem to do, in it: the last Use shall² be for Caution unto every one of us, to admonish us, so to carry things while we live, that we may do so with assured hope of good success, when we die.

But, because with many, yea, the most part, this is done ^grather of forme and fashion, then of faith; and that many that so doe, yet miscarry for all that, and are never a whit the neerer for the attaining of their desire in this kind, if they doe at least desire what they would seeme to doe, in it: the last Vse shall² be for Caution unto every one of us, to admonish us, so to carry things while we live, that we may doe so with assured hope of good successe, when we die.

1. gUsu […], quam […] quo mod• Bern. usu magi•, quam sensu.Usu 〈…〉, quam 〈…〉 quo mod• Bern. usu magi•, quam sensu.
2. 2Use 4.Vse 4.

And here I instantly and earnestly (for it is a matter of no small moment, but as much as your soul is worth) beseech every one of you, for Gods sake, for Christs sake, for your own souls sake, seriously to consider before-hand with your selves, what it is that you intend to do in this kind, and how likely you are to speed in what you shall do. When therefore thou goest about the making of thy Will, either in time of health, (and that is indeed the most seasonable time for it) or on thy sick-bed, if thou hast not done it before; what will be the first thing that thou intendest to dispose of? I suppose, it will be thy soul; which is thy ^rpreciousest jewel, whether thou esteem it so, or no. And whom intendest thou to bequeath it unto? I presume, unto God thy Maker, unto Christ thy Saviour, whom thou professest to count thy dearest friend.

And here I instantly and earnestly (for it is a matter of no small moment, but as much as your soule is worth) beseech every one of you, for Gods sake, for Christs sake, for your owne soules sake, seriously to consider before-hand with your selves, what it is that you intend to doe in this kind, and how likely you are to speed in what you shall doe. When therefore thou goest about the making of thy Will, either in time of health, (and that is indeed the most seasonable time for it) or on thy sick-bed, if thou hast not done it before; what will be the first thing that thou intendest to dispose of? I suppose, it will be thy soule; which is thy ^rpreciousest jewell, whether thou esteeme it so, or no. And whom intendest thou to bequeath it unto? I presume, unto God thy Maker, unto Christ thy Saviour, whom thou professest to count thy dearest friend.

1. r[Greek or Hebrew]. Eurip. Alcest. & Greg. Naz. invect. 1.〈non-Latin alphabet〉. Eurip. Alcest. & Greg. Naz. invect. 1.

Yea, but here two Questions may be moved, and¹ a two-fold Doubt made:

Yea, but here two Questions may be mooved, and¹ a two-fold Doubt made:

1. 1Doubts 2.

The one, Whether thou hast power to dispose of¹ it, or no?

1. 11.

The other, Whether he will be willing to accept¹ of it, or no?

1. 12.

First, I say, Whether it be in thy power to dispose of it?¹ And for the clearing of this, give me leave to demand one or two things of thee.

1. 1Doubt 1.

First, art thou a Free-man? For they are received¹ Rules in the Civill Law: ^sA slave, or a vassal, can make no Will; for ^tsuch an one is not his own, but his Lords; and, ^uWhatsoever he acquireth, it accrueth to his Lord: nor can he therefore dispose of ought, because ^xhe hath nought. For, how can he have ought as his own, who himself is not his own, but another's? If therefore thou beest not a Freeman, but ^ya slave to sin, ^za vassal to Satan, what power canst thou have to dispose of thy soul, or to bequeath it unto Christ?

First, art thou a Free-man? For they are received¹ Rules in the Civill Law: ^sA slave, or a vassall, can make no Will; for ^tsuch an one is not his owne, but his Lords; and, ^uWhatsoever he acquireth, it accrueth to his Lord: nor can he therefore dispose of ought, because ^xhe hath nought. For, how can he have ought as his owne, who himselfe is not his owne, but anothers? If therefore thou beest not a Freeman, but ^ya slave to sinne, ^za vassall to Satan, what power canst thou have to dispose of thy soule, or to bequeath it unto Christ?

1. 1Demand 1.
2. sServus non potest condere Testamentum.
3. tServus est in peculio & commercio Domini sui, ex Exod. 21. 21.Servus est in peculio & cōmercio Domini sui, ex Exod. 21. 21.
4. uServus qui• quid acquirit, domino acquirit.
5. xServus nihil habet proprium.
6. y2 Pet. 2. 19.
7. zEph. 2. 2.

Yea, but how may I know, whether I be so, or¹ no?

1. 1Question.

The Apostle telleth thee: ^aDo you not know, saith he,² that whomsoever you obey, his servants you are, whom you do obey? Our Saviour telleth thee, who is ^bTruth it self, and he bindeth it, for the more certainty, with a double Amen, and biddeth thee take it upon his word: ^cVerily, verily, I say unto you; ^dWhosoever practiseth sin, is a servant, or a slave to sin. As long therefore as thou continuest in the practice of sin, so long art thou no Free-man, but a slave and vassal unto sin, and hast no power to dispose of ought.

The Apostle telleth thee: ^aDoe you not know, saith he,² that whomsoever you obey, his servants you are, whom you doe obey? Our Saviour telleth thee, who is ^bTruth it selfe, and he bindeth it, for the more certaintie, with a double Amen, and biddeth thee take it upon his word: ^cVerily, verily, I say unto you; ^dWhosoever practiseth sinne, is a servant, or a slave to sinne. As long therefore as thou continuest in the practice of sinne, so long art thou no Free-man, but a slave and vassall unto sinne, and hast no power to dispose of ought.

1. aRom. 6. 16.
2. 2Answer.
3. bJohn 14. 6.Iohn 14. 6.
4. cJohn •. 34.Iohn •. 34.
5. d[Greek or Hebrew] sicut 1 Joan. 3. 9. [Greek or Hebrew]. &, Artem puder• proloqui, quam •actit•s.〈non-Latin alphabet〉 sicut 1 Ioan. 3. 9. 〈non-Latin alphabet〉. &, Artem puder• proloqui, quam •actit•s.

Wouldest thou then be free, and have power to dispose of thy soul, when thou art making of thy will? Take heed how thou ^elivest in any known sin: for in so doing, thou shalt ^fenthral thy self unto it, thou shalt make thy self a slave and a vassal to it, and to Satan by it; and so being, thou shalt have no more power to dispose of thy soul, then any slave or vassal hath to dispose of himself.

Wouldest thou then be free, and have power to dispose of thy soule, when thou art making of thy will? Take heed how thou ^elivest in any knowne sinne: for in so doing, thou shalt ^fenthrall thy selfe unto it, thou shalt make thy selfe a slave and a vassall to it, and to Satan by it; and so being, thou shalt have no more power to dispose of thy soule, then any slave or vassall hath to dispose of himselfe.

1. eRom. 6. 2.
2. f2 Pet. 2. 19.

Secondly, hast thou not made sale of thy soul already?¹ For can a man by will demise, devise, or dispose of that, that he hath mortgaged, yea, that he hath made sale of before? ^*No, undoubtedly. No more hast thou power to dispose of thy soul, if thou have sold it to sin, if thou hast made it over to Satan before.

Secondly, hast thou not made sale of thy soule alreadie?¹ For can a man by will demise, devise, or dispose of that, that he hath mortgaged, yea, that he hath made sale of before? ^*No, undoubtedly. No more hast thou power to dispose of thy soule, if thou have sold it to sinne, if thou hast made it over to Satan before.

1. 1Demand 2.
2. *Nemo relinquit, quod non babet. Baldus. Nemo potest legare, quod suum jam non est. Cod. de legat. l. 6. tit. 37. l. 15.