A sermon of commemoration of the Lady Da[n]uers late wife of Sr. Iohn Da[n]uers. Preach'd at Chilsey, where she was lately buried. By Iohn Donne D. of St. Pauls, Lond. 1. Iuly 1627. Together with other commemorations of her; by her sonne G. Herbert. Donne, John, 1572-1631. 1627 Approx. 119 KB of XML-encoded text transcribed from 101 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A20648 STC 7049 ESTC S118478 99853685 99853685 19079 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20648) Transcribed from: (Early English Books Online ; image set 19079) Images scanned from microfilm: (Early English books, 1475-1640 ; 1170:20) A sermon of commemoration of the Lady Da[n]uers late wife of Sr. Iohn Da[n]uers. Preach'd at Chilsey, where she was lately buried. By Iohn Donne D. of St. Pauls, Lond. 1. Iuly 1627. Together with other commemorations of her; by her sonne G. Herbert. Donne, John, 1572-1631. Herbert, George, 1593-1633. aut [12], 170; [2], 17, [1] p. Printed by I. H[aviland] for Philemon Stephens, and Christopher Meredith, and are to be sold at their shop at the golden Lion in Pauls Church-yard, London : 1627. Printer's name from STC. Herbert's commemorations are in Latin and Greek verse, with caption title: Memoriæ matris sacrum. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Danvers, Magdalen, -- Lady, 1567 or 8-1627 -- Early works to 1800. Sermons, English -- 17th century. 2002-04 TCP Assigned for keying and markup 2002-06 Aptara Keyed and coded from ProQuest page images 2002-07 Olivia Bottum Sampled and proofread 2002-07 Olivia Bottum Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion A SERMON OF COMMEMORATION OF THE Lady Dāuers , late Wife of Sr. Iohn Dāuers . Preach'd at Chilsey , where she was lately buried . By Iohn Donne D. of St. Pauls , Lond. 1. Iuly 1627. Together with other Commemorations of Her ; By her Sonne G. Herbert . LONDON , Printed by I. H. for Philemon Stephens , and Christopher Meredith , and are to be sold at their shop at the golden Lion in Pauls Church yard . 1627. Errata . Page 17. line 19. for her , reade the. p. 27. l. 20. for Royall , r reall p. 34 l. 5. for Germ , r. Iohannes Baptista Vergerius . p 35. l. 15. for in , r. into . p. 36. l. 6. for the power , r. the abused power p. 44 l. 12. for hic , r. hûc . p. 47. l. 16. for foundation ( adde ) or openly disturbed the Church . p. 66. l. 9. for succession , best succession , from here . ●iques or at best from an impr●bable example of the Nazarites . p. 67. l 13. in Sacerdotibus , &c. as an vncleane . Act. ( adde ) in Marg. August . ep . 74. p. 75. l. 20. for Apostolicall , r. Apochryphall p. 93. l. 11. for comming , r. cunning . p. 99. l 13. dele our . p. 123. l. 5. for prosued , r. pursued . p. 160 l. 10. woman ( adde ) sate on a Beast which had . p. 192. for Edward , r. Edwin . p. c 137. l. 16. for Diuels , r. damned with Diuels . p. 248. l. 2. for Apostle , r. Euangelist . p. 275. l. 17. cita Ferum in cap. 1 Io. 〈◊〉 . 1550. p. 34. THE PRAYER BEFORE the SERMON . O Eternall , and most Glorious God , who sometimes in thy Iustice , dost giue the dead bodies of the Saints , to be meat vnto the Fowles of the Heauen , and the flesh of thy Saints vnto the beasts of the Earth , so that their bloud is shed like water , and there is none to burie them , Who sometimes , sel'st thy People for nought , and dost not increase thy wealth , by their price , and yet neuer leau'st vs without that knowledge , That precious in thy sight is the death of thy Saints , inable vs , in life and death , seriously to consider the value , the price of a Soule . It is precious , ô Lord , because thine Image is stampt , and imprinted vpon it ; Precious , because the bloud of thy Soone was paid for it ; Precious , because thy blessed Spirit , the Holy Ghost workes vpon it , and tries it , by his diuers fires ; And precious , because it is enter'd into thy Reuenue , and made a part of thy Treasure . Suffer vs not therefore , ô Lord , so to vnder value our selues , nay , so to impouerish thee , as to giue away those soules , thy soules , thy deare and precious soules , for nothing , and all the world is nothing , if the Soule must be giuen for it . We know , ô Lord , that our Rent , due to thee , is our Soule ; and the day of our death , is the day , and our Death-bed the place , where this Rent is to bee paid . And wee know too , that hee that hath sold his soule before , for vniust gaine , or giuen away his soule before , in the society and fellowship of sinne , or lent away his soule , for a time , by a lukewarmnesse , and temporizing , to the dishonor of thy name , to the weakning of thy cause● , to the discouraging of thy Seruants , he comes to that day , & to that place , his Death , and Death-bed , without any Rent in his hand , without any soule , to this purpose , to surrender it vnto thee . Let therefore ô Lord , the same hand , which is to receiue them then , preserue these soules till then ; Let that mouth , that breath'd them into vs , at first , breath alwaies vpon them , whilst they are in vs , and su●cke them into it selfe , when they depart from vs. Preserue our soules ô Lord , because they● belong to thee ; and preserue our bodies , because they belong to those soules . Thou alone , dost steere our Boat , through all our Voyage , but hast a more especiall care of it , a more watchfull eye vpon it , when it comes to a narrow currant , or to a dangerous full of waters . Thou hast a care of the preseruation of these bodies , in all the waies of our life ; But in the Straights of Death , open thine eyes wider , and enlarge thy prouidence towards vs , so farre , that no Feuer in the body , may shake the soule , no Apoplexie in the body , dampe or benumbe the soule , nor any paine , or agonie of the body , presage future torments to the soule . But so make thou our bed in all our sicknesse , that being vs'd to thy hand , wee may be content with any bed of thy making ; Whether thou bee pleas'd to change our feathers into flockes , by withdrawing the conueniences of this life , or to change our flockes into dust , euen the dust of the Graue , by withdrawing vs out of this life . And though thou diuide man and wife , mother and child , friend and friend , by the hand of Death , yet stay them that stay , and send them away that goe , with this consolation , that though we part at diuers daies , and by diuers waies , here , yet wee shall all meet at one place , and at one day , a day that no night shall determine , the day of the glorious Resurrection . Hasten that day , ô Lord , for their sakes , that beg it at thy hands , from vnder the Altar in Heauen ; Hasten it for our sakes , that groane vnder the manifold incombrances of these mortall bodies ; Hasten it for her shake , whō wee haue lately laid downe , in this thy holy ground ; And hasten it for thy Son Christ●Iesus sake , to whom then , and not till then , all things shall bee absolutely subdu'd . Seale to our soules now an assurance of thy gracious purpose towards vs in that day , by accepting this daies seruice , at our hands . Accept our humble thankes , for all thy benefits , spirituall , and temporall , already bestowed vpon vs , and accept our humble prayers for the continuance and enlargement of them . Continue , and enlarge them , ô God. vpon thine vniuersall Church , dispersed , &c. A SERMON OF Commemoration of the Lady Dāuers , late wife of Sr. Iohn Dāuers . Neuerthelesse , we , according to his promises , looke for new Heauens , and new Earth , wherein dwelleth Righteousnesse . 2 Pet. 3. 13. I Propose to my selfe , and to this Congregation , two Workes for this day ; That wee may walke together two miles , in this Sabbath daies iourney ; First , To instruct the Liuing , and then To commemorate the Dead . Which office , as I ought , so I should haue performed sooner , but that this sad occasion surprized me vnder other Pre-obligations and Pre-contracts , in the seruices of mine own Profession , which could not be excused , nor auoided . And being come now to this double worke , whether I looke vp to the Throne of Heauen , and that Firmament , for my first worke , The Instruction of the Liuing , or downe to the stones of the Graue , and that pauement , for my second worke , The commemoration of the Dead , I need no other words than these which I haue read to you , for both purposes ; For , to assist the Resurrection of your soules , I say , And to assure the Resurrection of your bodies , she saies , Neuerthelesse , we according to his promise looke for new Heauens , and new Earth , wherein dwelleth Righteousnesse . But first let vs doe our first worke , and pursue the literall purpose of the Apostle , in these words . Which words , out of their connection , and coherence , be pleas'd to receiue , thus spread and dilated into this Paraphrase , Neuerthelesse , that is , though there be scoffers and iesters that deride and laugh at the second comming of Christ , ( as the Apostle had said v. 3. ) And , neuerthelesse againe , Though this day of the Lord will certainly come , and come as a Theefe , and as a Theefe in the night , and when it comes , the Heauens shall passe away with a great noise , and the Elements shall melt with seruent heat , the Earth also , and all the Workes that are therein , shall be burnt vp ( as hee had also said , v. 10. ) Though there be such a scorne put vpon it , by scoffers and iesters , and though there be such a horrour in the truth of the thing it selfe , yet , neuerthelesse , for all that , for all that scorne , and for all that horrour , We , We , saies the Text , We that are fixt in God , We that are not ignorant of this one thing , ( as he saies v. 8. ) that one day is with the Lord as 1000. yeares , and 1000. yeares as one day , We that know , that the Lord is not stacke in his promise , though he be long-suffering to vs-ward ( as he also saies v. 9. ) We , According to his promises , that is , building vpon that foundatiō , his Scriptures , presuming vpon nothing that is not in that euidence , and doubting of nothing that is there , We expect , We looke for something , saies our Text , which we haue not yet ; Wee determine not our selues , nor our contentment , in those things which God giues vs here ; not in his Temporall , not in his spirituall Blessings , in this life ; but we expect future things , greater than wee are capable of here ; for , We looke for new Heauens , and new Earth ; in which , that which is not at all to be had here , or is but an obscure In-mate , a short Soiourner , a transitory Passenger in this World , that is , Righteousnesse , shall not onely Bee , but Dwell for euer ; Neuerthelesse , wee , according to his promise , looke for new Heauens , and new Earth , wherein dwelleth Righteousnesse . So then , in this our Voyage through this Sea , which is truly a Mediterranean Sea , a Sea betwixt two Lands , the Land of Possession , which wee haue , and the Land of Promise which wee expect , this Old , and that new Earth , that our dayes may be the better in this land which the Lord our God hath giuen vs , and the surer in that Land which the Lord our God will giue vs , In this Sea-voyage bee these our Land-markes , by which we shall steere our whole course : First , the day of Iudgement is subiect to scorne , some laugh at it ; And then ( in a second consideration , ) it induces horror ; The best man , that is but man , trembles at it ; But wee , ( which is a third branch ) those that haue laid hold vpon God , And ( in a fourth place ) haue laid hold vpon God , by the right handle , According to his promises , Wee , ( which will constitute a fift point , ) Wee expect ; We blesse God for our Possession , but We looke for a greater Reuersion ; which Reuersion ( in the next roome ) is , new Heauens , and new Earth ; And ( lastly ) such Heauens , and such Earth , as may be an euerlasting Dwelling for Righteousnesse . And through all these particulars , we shall passe , with as much cleerenesse , and shortnesse , as the weight , and number thereof will admit . First then , to shake the constancy of a Christian , there will alwaies be Scorners , Iesters , Scoffers , and Mockers at Religion . The Period and Consummation of the Christian Religion , the Iudgement day , the second comming of Christ , will alwaies be subiect to scornes . And many times a scorne cuts deeper then a sword . Lucian wounded Religion more by making Iests at it , than Arius , or Pelagius , or Nestorius , with making Arguments against it . For , against those profest Heretikes , and against their studied Arguments , which might seeme to haue some weight , it well beseem'd those graue & Reuerend● Fathers of the Church , to call their Councels , and to take into their serious consideration those Arguments , and solemnly to conclude , and determine , and decree in the point . But it would ill haue become those reuerend persons , to haue cal'd their Councels , or taken into their so serious considerations , Epigrams , and Satyres , and Libells , and scurrill and scornfull iests , against any point of Religion ; Scornes and Iests are easilier apprehended , and vnderstood by vulgar & ordinary capacities , then Arguments are ; and then , learned men are not so earnest , nor so diligent to ouerthrow , and confute a Iest , or Scorne , as they are , an Argument ; and so they passe more vncontrol'd , and preuaile further , and liue longer , then Arguments doe . It is the height of Iobs complaint , that contemptible persons made Iests vpon him . And it is the depth of Samsons calamity , that when the Philistins hearts were merry , then they cald for Samson , to make them sport . So to the Israelites in Babylon , when they were in that heauinesse , that euery breath they breath'd was a sigh , their enemies cal'd , to sing them a song . And so they proceeded with him , who fulfil'd in himselfe alone , all Types , and Images , and Prophesies of sorrowes , who was , ( as the Prophet calls him ) Vir dolorum , A man compos'd , and elemented of sorrowes , our Lord and Sauiour Christ Iesus ; For , They platted a crowne of thornes vpon his head , and they put a reed into his hand , and they bowed the knee before him , and mockt him . Truly , the conniuing at seuerall Religions , ( as dangerous as it is ) is not so dishonourable to God , as the suffering of Iesters at Religion : That may induce heresie ; but this do●'s establish Atheisme . And as that is the publike mischiefe , so , for the priuate , there lies much danger in this , that hee that giues himselfe the liberty , of iesting at Religion , shall finde it hard , to take vp at last ; as , when Iulian the Apostata had receiued his Deathes-wound , and could not chuse but confesse , that that wound came from the hand , and power of Christ , yet he confest it , in a Phrase of Scorne , Vicisti Galilaee , The day is thine , O Galilean , and no more ; It is not , Thou hast accomplish't thy purpose , O my God , nor O my Maker , nor O my Redeemer , but , in a stile of contempt , Vicisti Galilaee , and no more . And therefore , as Dauid begins his Psalmes with Blessednesse , so he begins Blessednesse , with that , Blessed is hee , which sitteth not in the seat of the scornfull ; Dauid speakes there , of walking with the vngodly , but walking is a laborious motion ; And hee speakes there , of standing with the sinner , but standing is a painfull posture ; In these two , walking and standing , there 's some intimation of a possibility of wearinesse , and so , of desisting at last . But in sitting in the seat of the scornfull , there is denoted a sinning at ease ; and , in the Vulgate edition , at more that ease ; with authority , and glory ; For , it is In cathedra , In the chaire of the scornfull ; which implies a Magisteriall , a Doctorall kinde of sinning , that is , to sinne , and to prouoke others , by example , to sinne too , and promises no returne from that Position . For as wee haue had diuers examples , that men who haue vs'd , and accustom'd their mouthes to Oaths , and Blasphemies all their liues , haue made it their last syllable , and their last gaspe , to sweare , they shall die , so they that inlarge , and vngirt their wits , in this iesting at Religion , shall passe away at last , in a negligence of all spirituall assistances , and not finde halfe a minute , betweene their last iest , and their euerlasting earnest . Vae vobis qui ridetis ; Woe be vnto you that laugh so , for you shall weepe , and weepe eternally . Saint Paul preacht of the Resurrection of the dead , and they mockt him . And here , St. Peter saies , there will be , ( that is , there will be alwaies ) Scoffers that will say , where is the promise of Christs comming ? For since the Fathers fell asleepe , all things continue as they were , from the beginning of the Creation But doe they so , saies this Apostle ? Was not the world that then was , ouerslow'd with water , and perish't ? If that were done in earnest , why doe yee make a iest of this , saies he , That the heauens and the earth which are now , are reserued vnto fire , against the day of Iudgement . 2. Tim. 3. 1 , The Apostle saies , That in the last dayes , perillous times shall come ; and hee reckons there , diuers kindes of perillous men ; but yet , these Iesters are not among them . And then 1 Tim 4. 1. The Apostle names more perillous men ; Seducing Spirits , and Seducing by the doctrine of Deuils , forbidding meats and mariage ; and we know , who these men are . Our Sauiour tels vs , they shall proceed a great way ; They shall shew great signes , and wonders ; they shall pretend Miracles ; & they shall exhibite false Christs , Christs kneaded into peeces of bread ; And wee know , who these are , and can beware of these proceedings . But Saint Iude remembers vs of the greatest danger of all , Remember the words , which were spoken before , of the Apostles of our Lord Iesus Christ , that there should bee mockers , in the last time . For , against all the rest , the Church of God is better arm'd ; But Perniciosissimum humano generi , sayes Saint Augustine , This is the ruine , and ouerthrow of mankinde , ( that is , of Religion , which is the life and soule of mankinde ) Cum vera & salubris sententia imperitorum populorum irrisione sordescit ; When true , and sincere Religion , shall be cri'd down , and laugh't out of countenance , by the scornes , and iests , of ignorant people . When to all our sober preaching , and serious writing , a scornfull ignorant , shall thinke it enough to oppose that one question of contempt , Where was your Church before Luther ? Whereas , if wee had had any thing from Luther , which wee had not had before , yet euen that , were elder than those Articles , which they had from the Councell of Trent , and had not ( as Articles ) before ; For Luthers Declarations were before the Constitutions of that Councell . So that wee could play with them at their owne Game , and retort their owne scornes vpon themselues , but that matters of Religion should moue in a higher Spheare , and not bee deprest , and submitted to iests . But though our Apostles prophesie must be fulfilled , There will bee , and will alwaies be , some scoffers , some iesters ; Neuerthelesse , saies the Text , there is a Religious constancy vpheld , and maintained by others ; And farther wee extend not this first Consideration of our danger . But , though I can stand out these scornes and iests , there is a Tentation , that is Reall ; There are true terrours , sad apprehensions , substantiall circumstances , that accompany the consideration of Christs second comming and the Day of Iudgement . It is a fearefull thing to fall into the hands of the liuing God , if I doe but fall into his hands , in a feuer in my bed , or in a tempest at Sea , or in a discontent at home ; But , to fall into the hands of the liuing God , so , as that , that liuing God , enters into Iudgement , with mee , and passes a finall , and irreuocable Iudgement vpon mee , this is a Consternation of all my spirits , an Extermination of all my succours . I consider , what God did with one word , with one Fiat he made all ; And , I know , he can doe as much with another word ; With one Pereat , he can destroy all ; As hee spake , and it was done , he commanded and all stood fast ; so he can speak , and all shall bee vndone ; command , and all shall fall in peeces . I consider , that I may bee surpriz'd by that day , the day of Iudgement . Here Saint Peter saies , The day of the Lord wil come as a Thiefe . And Saint Paul saies , we cannot be ignorant of it , Your selues know perfectly , that the day of the Lord so commeth as a Thiefe . And , as the Iudgement it selfe , so the Iudge himselfe saies of himselfe , I will come vpon thee as a Thiefe . He saies , he will , and he doe's it . For it is not , Ecce veniam , but Ecce venio , Behold I doe come vpon thee as a Thiefe ; There , the future , which might imply a dilatorinesse , is reduc't to an infallible present ; It is so sure , that he will doe it , that he is said , to haue done it already . I consider , hee will come as a Thiefe , and then , as a Thiefe in the night ; And I doe not only not know when that night shall be , ( For , himselfe , as he is the Son of man , knowes not that ) but I doe not only not know what night , that is , which night , but not what night , that is , what kinde of night he meanes . It is said so often , so often rep●d●ed , that he will come as a Thiefe in the night , as that hee may meane all kinde of nights . In my night of Ignorance hee may come ; and hee may come in my night of Wantonnesse ; In my night of inordinate and sinfull melancholy , and suspicion of his mercy , hee may come ; and he may come in the night of so stupid , or so raging a sicknesse , as that he shall not come by comming ; Not come so , as that I shall receiue him in the absolution of his Minister , or receiu●●●im in the participation of his body and his bloud in the Sacrament . So hee may come vpon mee , as such a Thiefe , in such a night ; nay , when all these nights of Ignorance , of Wantonnesse , of Desperation , of Sicknesse , of Stupiditie , of Rage , may bee vpon mee all at once . I consider , that the Holy Ghost meant to make a deepe impression of a great terror in me , when he came to that expression , That the Heauens should passe away , Cum stridore , with a great noise , and the Elements melt with feruent heat , and the earth , and the workes that are therein , shall be burnt vp ; And when he adds in Esay , The Lord will come with fire , and with his Chariots , like a whirlewind , to render his anger , with fury ; for by fire , and by his sword will the Lord plead with all flesh . So when hee proceeds in Ioel , a day of darknesse , and gloominesse ; and yet a fire deuoureth before them , and a flame burneth behind them . And so in Daniel also , His Throne a fiery flame , and his wheeles a burning fire , and a fiery streame issuing from him . I consider too , that with this streame of fire , from him , there shall bee a streame , a deluge , a floud of teares , from vs ; and all that floud , and deluge of teares , shall not put out one coale , nor quench one sparke of that fire . Behold , hee commeth with clouds , and euery eye shall see him ; And , plangent omnes , All the kindreds of the earth shall waile and lament , and weepe and howle because of him . I consider , that I shall looke vpon him then , and see all my Sinnes , Substance , and Circumstance of sin , Waight , and measure of sinne , hainousnesse , and continuance of sinne , all my sinnes imprinted in his wounds ; and how shall I bee affected then , confounded then to see him so mangled with my sinnes ? But then I consider againe , that I shall looke vpon him againe , and not see all my sinnes in his wounds ; My forgotten sinnes , mine vn-considered , vnconfest , vnrepented sinnes , I shall not see there ; And how shall I bee affected then , when I shall stand in Iudgement , vnder the guiltinesse of some sins , not buried in the wounds , not drown'd in the bloud of my Sauiour ? Many , and many , and very many , infinite , and infinitely infinite , are the terrours of that day ; Neuerthelesse , my soule , why art thou so sad , why art thou disquieted within mee ? Thou hast a Goshen to restin , for all this Aegypt ; a Zoar to flie to , for all this Sodome ; a Sanctuary , and Hornes of the Altar , to hold by , for all this storme . Neuerthelesse , saies our Text ; though there bee these scornfull iests , though there bee these reall terrours , Neuerthelesse , there are a Wee , certaine priuileged persons ; And the consideration of those persons , is our third and next circumstance . To those who pretended an interest in Christ , and had none , to those who would exorcise possest persons , and cast out Deuils , in the Name of Iesus , without any Commission from Iesus , to those sonnes of Sceua the Deuill himselfe could say , Qui vos ? Iesus I know , and Paul I know , but who are you ? To those who liue in an outward conformity to Christ , but yet seeke their saluation in the light of Nature , and their power of resisting temptations , in their Morall constancy , the Deuill may boldly say , Qui vos , Iesus I know , & the Church I know ; but who are you ? I would I had no worse enemies than you . Neuerthelesse we , for all his scornes , for all these terrours , shall haue an answer to his Qui vos ? and bee able to tell him , that we are that Gens Sancta , and that Regale Sacerdotium , that this Apostle speakes of ; That holy people ; made holy by his Couenant , and Ordinances ; and that royall Priesthood , which , as Priests , haue an interest in his Sacrifice , his Sonne ; and as Kings , haue an interest in that Crowne , which , for his Sonnes sake , hee hath ordain'd for vs. Wee are they , who haue seene the markes of his Election , in their first edition , in the Scriptures ; and seene them againe , in their second edition , as they are imprinted in our consciences , in our faith , in our manners ; and so wee cannot mistake , nor bee deceiued in them . Wee are that Semen Dei , that Malachie speakes of ; the seed of God , which hee hath sow'd in his Church ; and by that extraction , we are Consortes diuinae Naturae , Partakers of the diuine Nature it selfe ; And so grow to bee Filij Dei , The Sonnes of God ; And by that title , Cohaeredes Christi , Ioint-heires with Christ ; And so to bee Christi ipsi , Christs our selues ; as God calls all his faithfull , his Anointed , his Christs ; And from thence , we grow to that height , to be of the Quorum , in that Commission , Dij estis , I haue said you are Gods ; and not onely Gods by Representation , but Idem Spiritus cum Domino ; So become the same Spirit with the Lord , that as a Spirit cannot be diuided in it selfe , so wee are perswaded , that neither death nor life , nor any creature ; shall be able to separate vs from God. If any man be ignorant , let him be ignorant still . If he will not study his owne case , let him be subject to these scornes , and these terrours still ; But , Christianus idiota persuasissimum habet , The vnlearned'st Christian that is ( be he a true Christian ) hath learning enough to establish himselfe so , that neither scornes , nor terrours can shake his foundations . So then you see , what fellowship of the Faithfull , what houshold of the Righteous , what communion of Saints it is , that fals vnder this denomination , Wee ; Wee that haue laid our foundations in faith , and made our superedifications in sanctimony and holinesse of life ; We that haue learn't , and learn't by the right rule the rule of Christianity , how to put a right value vpon this world , and those things , which can but concerne our body in this world . For Multis seruiet qui corpori seruit , saies the Oracle of Morall men . That man is common slaue to euery body , that is a slaue to his owne body ; That man dares displease no man , that dares not displease himselfe ; That man will grouell , and prostrate , and prostitute himselfe , at euery great mans threshold , that is afraid to loose a dish from his Table , or a pillow from his bed , at home ; Multis seruiet , qui corpori seruit , & qui , pro illo , nimium timet ; Hee is the true coward , that is afraid of euery inconuenience , which another may cast vpon his person , or fortune . Honestum ei vile est , cui corpus nimis charum est ; Hee that hath set too high a price vpon his body , will sell his soule cheape . But if we can say of the fires of tribulation , as Origen saies , ( whether hee speake of the fires of conflagration at the last day , or these fires of purification in our way to it ) Indigemus Sacramento ignis , Baptismo ignis , That all our fiery tribulations fall vnder the nature , and definition of Sacraments , That they are so many visible signes of inuisible Grace , that euery correction from Gods hand , is a Rebaptization to m●e , and that I can see , that I should not haue beene so sure of saluation , without this Sacrament , without this Baptisme , without this fire of tribulation ; If I can bring this fire to that temper , which Lactantius speaks of , that it be Ignis qui obtemperabit iustis , A fire that shall conforme it selfe to mee , and doe as I would haue it ; that is , concoct , and purge , and purifie , and prepare mee for God ; If my Christianity make that impression in mee , which Socrates his Philosophy did in him , who ( as Gregorie Nazianzene testifies of him ) In carcere damnatus , egit cum discipulis , de corpore , sicut de alio ergastulo , Who , when he lay a condemn'd man in prison , then in that prison , taught his disciples , that the body of man , was a worse prison , then that , hee lay condemn'd in ; If I can bring these fires to this compasse , and to this temper , I shall finde , that as the Arke was in the midst of the Waters , and yet safe from the waters , and the bush in the midst of the fire , and yet safe from the fire , so , though Saint Ierome say , ( and vpon good grounds ) Grandis audaciae est , puraeque conscientque , It is an Act of greater boldnesse , than any man , as man , can auow , and a testimony of a clearer conscience , than any man , as man , can pretend to haue , Regnum Dei postulare , & iudicium non timere , To presse God for the day of Iudgement , and not to feare that day , ( for , vpon all men , consider'd but as men , falls that seuere expostulation of the Prophet Amos , Woe vnto you that desire the day of the Lord ; to what end is it for you ? The day of the Lord is darknesse , and not light ; ) Yet I shall finde , that such a family , such a society , such a communion there is , and that I am of that Quorum , that can say , Come what scornes can come , come what terrours can come , In Christo omnia possumus , Though we can doe nothing of our selues , yet as we are in Christ , wee can doe all things , because we are fixt in him , Secundum promissa ; Which is our fourth and next branch , According to his promises . I haue nothing to plead with God , but onely his owne promises . I cannot plead birthright ; The Iewes were elder brothers , and yet were disinherited . I cannot plead descent ; My mother was an Hittite , ( as the Prophet Ezechiel speakes . ) I am but of the halfe bloud , at best ; More of the first , then of the second Adam ; more corporall , then spirituall . I cannot plead purchase ; If I haue giuen any thing for Gods sake , if I haue done any thing , suffered any thing , for Gods sake , all that , is so farre from merit , as that it is not the interest of my principall debt . Nay , I cannot plead mercy ; For , I am by nature the childe of wrath too . All my Plea is , that , to which he carries me so often , in his word , Quia fidelis Dominus , Because the Lord is a faithfull God. So this Apostle calls him , Fidelem Creatorem , A faithfull Creator ; God had gracious purposes vpon me , when he created me , and wil be faithful to those purposes ; so St. Paul calls Christ Fidelem Pontificem , A faithfull high Priest ; graciously he meant to sacrifice himselfe for the world , and faithfully hee did it . So Saint Iohn call him Fidelem Testem , A faitfull Witnesse ; Of his Mercy he did die for me , and his spirit beares witnesse with my spirit that hee did so . And in the same Booke , 19. 11. his very denomination , his very name is Faithfull . For this Faithfullnesse in God , which is so often recommended to mee , must necessarily imply a former promise ; If God be Faithfull , he is faithfull to some contract , to some promise , that hee hath made ; And that promise , is my euidence . But then , to any promise , that is pretended , and not deduc'd from his Scriptures , he may iustly plead Non est factum ; He made no such promise . For , as in cases of Diffidence , and Distrust in his mercy , God puts vs vpon that issue , Vbilibellus , Produce your Euidence ; why are you icalous of me ? Where is the bill of your mothers diuorce whome I haue put away ; or which of my Creditors is it to whom I haue sold you ? So in cases of presumption in our selues , or pressing God with his promises , ( and so also , in cases of Innouation of matter of Doctrine in his Church ) God puts vs to the same issue , Vbi libellus , Produce your Euidence ; where in my Scriptures , haue I made any such Contract , any such Couenant , any such promise to you ? My Witnesse is in Heauen , saies Iob ; But yet , my Euidence is vpon earth ; GOD is that Witnesse ; but that Witnesse hath beene pleased , to be examined Ad perpetuam rei memoriam ; And his testimony remaines of Record , in the Church ; And there , from his Scriptures , exemplified to me , by his publike Notary , the Church , I may lawfully charge him , with his promise , his contract , his couenant ; & else not . There is a generall , and a vsefull obseruation , made by Saint Augustine , Omnium haereticorū quasi regularis est ista temeritas , This is a Regular Irregularity , this is a fixt and constant Leuity , amongst all Heretikes , Authoritatem stabilissimam fundatissimae Ecclesiae quasi rationis nomine & pollicitatione suparare ; To ouerthrow the foundations of the Church vpon the appearance , and pretence , and colour of Reason ; God cannot haue proceeded thus or thus , because ther is this and this reason against it . Now the foundations of the Church are the Scriptures ; And when men present reasons of probability , of verisimilitude , of pious credulity , not deduc't out of the Scriptures , they fall into that regular Irregularity , and into that constant leuity , which Saint Augustine iustly makes the Character , and Specification of an Heretike , to seeme to proceede vpon reasons , and not deduce those reasons from the Scriptures . When therefore they reason thus ( as Bellarmine does ) Non discretus Dominus , That God had not dealt discreetly , if he had not establish'd a Church , a Certaine , a Visible , and Infallible Church , a Church endow'd with these and these , with those and those , and such and such , and more and more Immunities and Priuileges , by which , that particular Church must bee Super-Catholike , and Super-vniuersall , a boue all the Churches in the world , we ioyne not with them in that boldnesse , to call Gods discretion in question , but wee ioyne with them in that issue , Vbi libellus , Where is your euidence ; which is your Scripture , which you will rely vpon for that , for such a Church ? For we content not our selues , with such places of Scripture , as may serue to illustrate that Doctrine , to them , that beleeue it aforehand , without Scripture , but wee aske such places of Scripture , as may proue it to them , who , till they see such Scriptures , beleeue , and beleeue truly , that they are not bound to beleeue it ; If I may plead it , it is a promise ; and if it be an issuable promise , it is in the Scriptures . If any distresses in my fortune and estate , in my body , and in my health , oppresse mee , I may finde some receits , some Medicines , some words of consolation , in a Seneca , in a Plutarch , in a Petrarch ; But I proceed in a safer way , and deale vpon better Cordials , if I make Dauid , and the other Prophets of God , my Physitians , and see what they prescribe me , in the Scriptures ; and looke how my fellow-patient Iob applied that Physicke , by his Patience . And if any thing heauier then that which fell vpon Iob , fall vpon mee , yet I may propose one , to my selfe , vpon whom there fell more , then can fall vpon any man ; for all mankinde fell vpon him , and all the sinnes of all mankind , and Gods Iustice , Gods Anger , for all the sinnes of all mankinde fell vpon him , and yet he had a glorious eluctation , a victory , a triumph ouerall that . And he is not onely my rule , and my example , but my Surety , and my Promise , That where he is , I shall be also ; not only , where hee is , in Glory now , but in euery step , that he made in this world ; If I bee with him , in his Afflictions , I shall be with him , in his Eluctation , in his Victory , in his Triumph . St. Chrysostome , falling vpon such a meditation , as this , is loth to depart from it ; Hee insists vpon it thus ; Illine , qui à dextris Dei sedet , conforme fiet hoc corpus ? Will God make this body of mine , like that , that sits now at his right hand : Yes ; he will Illi , quem adorant Angeli ? Like him , whom all the Angels worship ? Yes ; like him . Illi , cui adstant incorporales virtutes ? Like him , to whom , the Thrones , and Powers , and Dominations , and Cherubins , and Seraphins minister ? Yes ; he will doe all that , saies that Father . But allow mee the boldnesse , to adde thus much , Cumillo , I shall bee with him , before ; with him , wheresoeuer hee was in this world . I shall bee with him , in his Agonies , and sadnesse of soule ; but in those Agonies and sadnesses , I shall be with him still , in his Veruntamen , In his surrender of himselfe ; Not my will , but thine , O Father , be done . I shall bee with him vpon his Crosse ; but in all my crosses , and in all my iealousies and suspitions of that Dereliquisti , That God , my God hath for saken me , I shall be with him still , in his In manus , In a confidence , and assurance , that I may commit my Spirit into his hands . For all this I doe According to his promise , that where hee is , I shall be also . Si totus mundus lachrymis sumptis deflesset , ( saies the same Father ) If men were made of teares , as they are made of the Elements of teares , of the occasions of teares , of miseries , & if all men were resolu'd to teares , as they must resolue to dust , all were not enough to lament their miserable condition , who lay hold , vpon the miserable comforters of this World , vpon their owne merits , or vpon the super-erogations of other men , of which there are no promises , and cannot finde that true promise , which is impli'd in those examples of Iob and Christ , appliable to themselues . Neuerthelesse we , we that can doe so , wee , that can reade that promise , that where they are , we shall be , that what he hath done for them , he will also do for vs , we according to his promise , declar'd in his Scriptures , in the midst of Scoffers , and in the midst of Terrours , expect , and looke for more , than we haue yea ; which is another , ther , and our fift consideration . As God hath prouided vs an Endlesnesse , in the world to come , so , to giue vs an Inchoation , a Representation of the next world , in this , God hath instituted and endlesnesse● in this world too ; God hath imprinted in euery naturall man , and doth exalt in the super-naturall , and regenerate man , an endlesse , and Vndeterminable desire of more , then this life can minister vnto him . Still God leaues man in expectation . And truly , that man can scarce proue the immortality of the soule to himselfe , that feel's not a desire in his soule , of something beyond this life . Creatures of an inferiour nature , are possest with the present ; Man is a future Creature . In a holy and vsefull sense , wee may say , th●t God is a future God ; to man especially hee is so ; Mans consideration of God is specially for the future . It is plaine , it is euident , that that name which God hath taken in Exodus , signifies , Essence , Being . Verum nomen Dei , Semper esse , Gods proper name is Alwayes Being . That can bee said of no creature , that it alwayes was ; That which the Arrians said blasphemously , of Christ , Erat , quando non erat , is true of all creatures , There was a time , when that thing , was nothing . But of God , more than this may bee said ; so much more , as that when we haue said all that wee can , more then so much more remaines vnsaid . For , Totum Deum , nemo vno nomine , exprimit , sicut nec totum aerem haurit ; A man may as well draw in , all the aire , at one breath , as expresse all God , God entirely , in one name . But the name that reaches farthest towards him , is that name , which he hath taken in Exodus . Deo si coniungimur sumus ; In being deriu'd from God , we haue a Being , we are something ; In him we liue and moue and haue our Being ; But Deo si comparemur , nec sumus ; If we bee compar'd with God , our Being with his Being , we haue no Being at all , wee are Nothing . For Being is the peculiar and proper name of God. But though it be so cleere , that that Name of God in Exodus is Being , yet it is not so cleere , whether it be a present , or a future Being . For , though most of the Fathers expressed , and our Translators rendered in the present , Sum qui sum , I am that I am , and , Goe , and tell Pharaoh that he whose name is I am , hath sent thee ; yet in the Originall , it is plaine , and plaine in the Chalde Paraphrase , that that name is deliuered in the future , Ero qui ero , I shall bee that I shall be , and , Goe , and tell Pharaoh that he whose name is I shall bee , hath sent thee . God cals vpon man , euen in the consideration of the name of God , to consider his future state . For , if we consider God in the present , to day , now , God hath had as long a forenoone , as he shall haue an afternoone ; God hath beene God , as many millions of millions of generations , already , as hee shall be hereafter ; but if we consider man in the present , to day , now , how short a forenoone hath any man had ; if 60. if 80. yeeres , yet few and euill haue his daies beene . Nay , if we take man collectiuely , entirely , altogether , all mankind , how short a forenoone hath man had ? It is not yet 6000● yeeres , since man had his first being . But if we consider him in his Afternoone , in his future state , in his life after death , if euery minute of his 6000. yeeres , were multipli'd by so many millions of Ages , all would amount to nothing , meerely nothing , in respect of that Eternity , which hee is to dwell in . We can expresse mans Afternoone , his future Perpetuity , his Euerlastingnesse , but one way ; But it is a faire way , a noble way ; This ; That how late a Beginning soeuer God gaue Man , Man shall no more see an end , no more die , then God himselfe , that gaue him life . Therefore saies th' Apostle here , Wee , We that consider God according to his promise , expect future things , looke for more at Gods hand hereafter , then we haue receiu'd heretofore ; For his mercies are new euery morning ; and his later mercies are his largest mercies . How many , how great Nations perish , without euer hearing the name of Christ ; But God wrapt mee vp in his Couenant , and deriu'd mee from Christian Parents ; I suck'd Christian bloud , in my Mothers wombe , and Christian milke at my Nurses breast . The first sound that I heard , in the world , was the voice of Christians ; and the first Character , that I was taught to know , was the Crosse of CHRIST IESVS . How many children that are borne so , borne within the Couenant , borne of Christian Parents , doe yet die before they bee baptiz'd , though they were borne heires to Baptisme ? But God hath afforded me the seale of that Sacrament . And then , how many that are baptiz'd , and so eas'd in originall sinne , doe yet proceed to act●all sins , and are surpriz'd by death , before they receiue the Seale of their Reconciliation to Christ , in the Sacrament of his body and his bloud ; but God hath afforded mee the Seale of that Sacrament too . What sinnes soeuer GOD forgaue mee this morning , yet since the best ( and I am none of them ) fall seuen times a day , God forgiues mee seuen more sinnes , to morrow , then he did to day ; and seuen , in this Arithmetike , is infinite . Gods temporall , Gods spirituall blessings are inexhaustible . What haue wee that we haue not receiued ? But what haue wee receiued , in respect of that which is laid vp for vs ? And therefore , Expectamus , We determine our selues in God so , as that wee looke for nothing , but from him ; But not so , as that wee hope for no more from him , then we haue had : For , that were to determine God , to circumscribe God , to make God finite . Therefore we blesse God for our possession , but yet we expect a larger reuersion . And the day intended in this Text , shall make that Reuersion our Possession ; which is , the day of Iudgment . Therefore , in the verse , immediatly before the Text , the Apostle accompanies this Expectantes , with another word ; it is Expectantes , & properantes , Looking for , and hasting to , the comming of the day of God. Wee must haue such an Expectation of that day as may imply , & testifie a loue to it , a desire of it , a longing for it . When these things beginne to come to passe ( saies Christ , speaking of the signes , preceding the last day ) then looke vp , and lift your heads , for your Redemption draweth neere . All our deiections of spirit , should receiue an exaltation , in that one consolation , that that day draweth neere . Seu velimus , seu nolimus , Whether we will , or no , that day will come ; but , saies that Father , in that short prayer of his , the Lord hath giuen thee an entire Petition , for accelerating , and hasting that day of the Lord ; When hee bids thee say , Thy Kingdome come , hee meanes , that thou shouldest meane , the Kingdome of glory at the Iudgement , as well as the Kingdome of Grace , in the Church Christ sayes , If I goe , and prepare a place for you , I will come againe and receiue you vnto my selfe , that where I am , you may be also . Now , Beloued , hath Christ done one halfe of this , for vs , and would not we haue him doe the other halfe too ? Is he gone , to prepare the place , and would we not haue him come to fetch vs to it ? Certainly Christ speakes that in fauour , he intends● it for a fauour , when he sayes , Behold I come quickly . It is one fauour that hee will come ; and seconded with another , that he will make speed to saue vs , that hee will make haste to helpe vs. And to establish vs in that assurance , hee addes in that place , Behold I come quickly , and my reward is with mee ; if the comming doe not , if the speed doe not , yet let the reward worke in you a desire of that day . The last words that Christ speakes in the Bible ( and amongst vs , last words make deepest impressions ) are , Surely I come quickly ; And the last answer that is made in our behalfes , there , is , Amen , euen so , come Lord Iesus . There is scarce any amongst vs , but does expect this commings They that feare it , expect it , But , that crowne , that the Apostle speakes of , is laid vp for them , that loue the appearing of the Lord ; Not only expect it , but loue it ; And no man can doe so , that hath not a confidence in his cause ; Aduentū Iudi●is non diligit , No prisoner longs for the Sessions , no Client longs for the day of hearing , Nisuqui in causa suase sciat habere iustitiae meritum , Except hee know his cause to bee good , and assure himselfe , that hee shall stand vpright in Iudgement . But can wee haue that assurance ? Assuredly ● wee may . He that hath seene the marks of election , in both editions , in the Scripture first , and then in his conscience , hee that does not flatter , and abuse his owne soule , nor tempt , and presume vpon God , he that in a sobe● and rectified conscience , findes himselfe truly incorporated in Christ , truly interessed in his merits , may be sure , that if the day of Iudgement came now , now he should be able to stand vpright in Iudgement . And therefore , let Schoole-boyes looke after holy-dayes , and worldly men after rent-dayes , and Trauellers after Fairedayes , and Chap-men after Market-dayes , Neuerthelesse , We , we that haue laid hold vpon God , and laid hold vpon him by the right handle , According to his promises , Expectamus , We looke for this day of the Lord , and Properamus , We are glad it is so neere , and wee desire the further hasting of it . But then , Beloued , the day of our death is the Eue of this day of the Lord ; The day of our death is the Saturday of this Sunday ; the next day after my death , is the day of Iudgement , For , betweene these , these eyes shall see no more dayes . And then , are wee bound , nay , may wee lawfully wish , and desire the day of our death , as wee haue said , wee are bound to doe the day of Iudgement ; The Soules of the Martyrs vnder the Altar in Heauen , cry vnto God there , Vsque quo Domine , How long ô Lord holy and true , doest thou not iudge , and auenge our bloud ? That which those Martyrs solicite there , is the day of Iudgement ; And thogh that which they aske , was not presently granted , but the day of Iudgement put off , for a time , yet God was not displeased with their solicitation ; for , for all that , hee gaue them then , their white robes ; testimony enough , of their innocencie . If we could wish our owne death , as innocently , as harmlesly , as they did the day of Iudgement , if no ill circumstances in vs , did vitiate our desire of death , if there were no dead flies in this oyntment , ( as Salomon speakes ) if we had not , at least , a collaterall respect , ( if not a direct , and principall ) to our owne ease , from the incum brances , and grieuances , and annoyances of this world , certainly wee might safely desire , piously wish , religiously pray for our owne death . But it is hard , verie hard to de●est those circumstances , that infect it . For if I pretend to desire death , meerly for the fruition of the glorie , of the sight of God ; I must remember , that my Sauiour desi●d that glorie , and yet staid his time for it . If I pretend to desire death , that I might see no more sinne , heare no more blasphemies from others , it may be I may do more good to others , than I shall take harme by others , if I liue . If I would die , that I might be at an end of temptations , in my selfe , yet , I might lose some of that glory , which I shall haue in Heauen , by resisting another yeeres tentation , if I died now . To end this consideration , as this looking for the day of the Lord , ( which is the word of our Text ) implyes a ioy , and a gladnesse of it , when it shall come , ( whether we consider that , as the day it selfe , the day of Iudgement , or the Eue of the day , the day of our death ) so doth this looking for it , imply a patient attending of Gods leasure . For our example , the Apostle saies , The earnest expectation of the Creature , waiteth for the manifestation of the Sonne of God ; It is an earnest expectation , and yet it waits ; and , for our neerer example , Wee our selues , which haue the first fruits of the spirit , groane within our selues ; But yet , he addes , wee wait for the adoption , the redemption of the bodie . Though wee haue some eares , we wait for the whole sheaues . And we may be content to doe so , for we shall not wait long . This is the last time , sayes St. Iohn ; speaking of the present time of the Gospell ; In the time of nature , they were a great way off , from the Resurrection ; for then , the time of the Law was to come in . And in the time of the Law , they were a great way off ; for then the time of the Gospell was to come in . But this is the last time ; There shall bee no more changes , after the Gospell ; the present state of the Gospell shall land vs vpon the Iudgement . And ( as the Vulgate reads that place , Nouissima horaest , If God will haue vs stay a little longer , it is but for a few minutes ; for , this is our last houre . Wee feele scornes , wee apprehend terrours , Neuerthelesse we , we rooted in his promises , doe expect , we are not at an end of our desires , and with an holy impatience that he would giue vs , and yet with a holy patience till he be pleas'd to giue vs New Heauens and new Earth , wherein dwelleth Righteousnesse ; Which are the two branches , which remaine yet to be consider'd . As in the first discoueries of the vnknowne parts of the world , the Maps and Cards which were made thereof , were verie vncertaine , verie vnperfect , so in the discouerie of these New Heauens , th● expositions of those who haue vndertaken that worke , are verie diuers . First , Origen , citing for his opinion , Clement , whom hee cals the Disciple of the Apostles , takes those heauens , and that Earth , which our Antipodes , ( and generally those that inhabit● the other Hemispheare ) inhabit , to be the new Heauens and the new Earth of this Text. Hee sayes , Oceanus intransibilis ad reliquos mundos , There are Worlds beyond these Worlds , beyond that Ocean , which wee cannot passe , nor discouer , sayes Origen ; But , those Worlds , and those Heauens , and that Earth shall bee discouer'd before the last day , and the Gospell of Christ bee preach't in all those places ; And this is our expectation , that which wee looke for , According to his promises , in the intention , and exposition of Origen . Those that were infected with the heresie of the Chiliasts , or Millenarians ( with which heresie diuers great and learned men , whom we refuse not to call Fathers in the Primitiue Church , were infected ) vpon the mistaking of those words in the Apocalyps , of reigning with Christ a thousand yeeres after the first Resurrection , argu'd and concluded a happie temporall state , of Gods Saints here , vpon this Earth , for so many yeeres after that day . So that , though there should not be truly a new Earth , and new Heauens , but the same Heauens , and the same Earth as was before , for those future thousand yeeres , yet , because those Saints of God , which in their whole former life , had beene in miserie , vpon this Earth , should now enioy all earthly happinesse , vpon the same Earth for a thousand yeeres , before they ascended into Heauen , these Heauens , and this Earth ( because they are so to them ) are called a new Earth , and a new Heauens , by those Millenarians . St. Ierome , and St. Augustine , and after them , the whole streame run in another channell . They say , that these Heauens , and this Earth shall be so purified , so refin'd , by the last fires of conflagration , as that all corruptible qualities shall bee burnt out of them , but they , in their substance , remaine still . To that , those words of St. Paul helpe to incl●ne them , Perit figura , The fashion of this world passeth away ; The fashion , not the substance . For , it is Melioratio , non interitus , The world shall bee made better , but it shall not bee made nothing . But , to what end shall it be thus improu'd ? In that , St. Augustine declares himselfe ; Mundus in melius immutatus apte accommodabitur hominibus in melius immutatis . When men are made better by the Resurrection , this World being made betterby those fires , shall bee a fit habitation for those Saints of God ; and so euen this World , and whatsoeuer is not Hell , shall bee Heauen . And , truly , some verie good Diuines , of the Reformation , accompany those Ancients in that Exposition , that these Heauens purified with those fires , and super-inuested with new endowments , shall be the euerlasting habitation of the blessed Saints of God. But still , in these discoueries of these new Heauens , and this new Earth , our Maps will bee vnperfect . But as it is said of old Cosmographers , that whē they had said all that they knew of a Countrey , and yet much more was to be said , they said that the rest of those countries were possest with Giants , or Witches , or Spirits , or Wilde beasts , so that they could pierce no farther into that Countrey , so when wee haue trauell'd as farre as wee can , with safetie , that is , as farre as Ancient , or Moderne Expositors lead vs , in the discouerie of these new Heauens , and new Earth , yet wee must say at last , that it is a Countrey inhabited with Angells , and Arch-angells , with Cherubins , and Seraphins , and that wee can looke no farther into it , with these eyes . Where it is locally , wee enquire not ; We rest in this , that it is the habitation prepar'd for the blessed Saints of God ; Heauens , where the Moone is more glorious than our Sunne , and the Sunne as glorious as Hee that made it ; For it is he himselfe , the Sonne of God , the Sunne of glorie . A new Earth , where all their waters are milke , and all their milke , honey , where all their grasse is corne , and all their corne , Manna ; where all their glebe , all their clods of earth are gold , and all their gold of innumerable carats ; Where all their minutes are ages , and all their ages , Eternity ; Where euery thing , is euery minute , in the highest exaltation , as good as it can be , and yet super-exalted , & infinitely multiplied , by euery minutes addition ; euery minute , infinitely better , then euer it was before . Of these new heauens , & this new earth we must say at last , that wee can say nothing ; For , the eye of Man hath not seene , nor eare heard , nor heart conceiu'd , the State of this place . We limit , and determine our consideration with that Horizon , with which the Holy Ghost hath limited vs , that it is that new Heauens , and new Earth , wherein dwelleth Righteousnesse . Here then the Holy Ghost intends the same new Heauens , and new Earth , which he doe's in the Apocalyps , and describes there , by another name , the new Ierusalem . But here , the Holy Ghost doe's not proceed , as there , to enamour vs of the place , by a promise of improuement of those things , which wee haue , and loue here ; but by a promise of that , which here wee haue not at all . There , and elsewhere , the holy Ghost applies himselfe , to the naturall affections of men . To those that are affected with riches , he saies , that that new City shall be all of gold , and in the foundations , all manner of precious stones ; To those that are affected with beauty , hee promises an euerlasting association , with that beautifull Couple , that faire Paire , which spend their time , in that contemplation , and that protestation , Ecce tu pulchra dilecta mea ; Ecce tu pulcher ; Behold thou art faire , my Beloued , saies he ; and then , she replies , Behold thou art faire too ; noting the mutuall complacencie betweene Christ and his Church there . To those which delight in Musicke , hee promises continuall singing , and euery minute , a new song ; To those , whose thoughts are exerciz'd vpon Honour , and Titles , Ciuill , or Ecclesiasticall , hee promises Priesthood , and if that be not honour enough , a Royall Priesthood ; And to those , who looke after military honor , Triumph after their victory , in the Militant Church ; And to those , that are carried with sumptuous , and magnifique feasts , a Mariage supper of the Lambe , where , not onely all the rarities of the whole world , but the whole world it selfe shall be seru'd in ; The whole world shall bee brought to that fire , and seru'd at that Table . But here , the holy Ghost proceeds not that way ; by improuement of things , which wee haue , and loue here ; riches , or beauty , or musicke , or honour , or feasts ; but by an euerlasting possession of that , which wee hunger , and thirst , and pantafter , here , and cannot compasse , that is , Iustice , or Righteousnesse ; for , both those , our present word denotes , and both those wee want here , and shall haue both , for euer , in these new Heauens , and new Earth . What would a worne and macerated suter , opprest by the bribery of the rich , or by the might of a potent Aduersary , giue , or doe , or suffer , that he might haue Iustice ? What would a deiected Spirit , a disconsolate soule , opprest with the weight of heauy , and habituall sinne , that stands naked in a frosty Winter of desperation , and cannot compasse one fig leafe , one colour , one excuse for any circumstance of any sinne , giue for the garment of Righteousnesse ? Here there is none that doe's right , none that executes Iustice ; or , not for Iustice sake . Hee that doe's Iustice , doe's it not at first ; And Christ doe's not thanke that Iudge , that did Iustice , vpon the womans importunity . Iustice is no Iustice , that is done for feare of an Appeale , or a Commission . There may bee found , that may doe Iustice at first ; At their first entrance into a place , to make good impressions , to establish good opinions , they may doe some Acts of Iustice ; But after , either an Vxoriousnesse to wards to the wife , or a Solicitude for children , or a facility towards seruants , or a vastnesse of expence , quenches , and ouercom's the loue of Iustice in them ; Non habitat , In most it is not ; but it dwels not in any . In our new Heauens , and new Earth , dwelleth iustice . And that 's my comfort ; that when I come thither , I shall haue Iustice at God's hands . It was an Act of mercy , meerly , that God decreed a meanes of saluation ; But to giue saluation to them , for whom Christ gaue that full satisfaction , is but an act of Iustice. It is a righteous thing with God , to recompence Tribulation to them , that trouble you , and to you who are troubled , rest with vs , saies the Apostle . It is an act of the same Iustice , to saue the true Beleeuer , as to damne him , who by vnbeleefe , hath made himselfe a Reprobate . Iustice dwels there , and there dwels Righteousnes ; Of which there is none in this world ; None that growes in this world ; none that is mine owne ; For ; howsoeuer we doe dispute , or will conclude of inherent Righteousnes , it is , indeed , rather adheherent , then inherent ; rather extrinsecall than intrinsecal . Not that it is not in my self ; in my will ; but it is not of my selfe , nor of my will ; My will was neuer able to rectifie , to iustifie it selfe ; But the power of God's grace cals in a forraine Righteousnes , to my succour , the Righteousnesse of my Sauiour , and cals his , and makes his , my Righteousnesse . But yet , Non habitat , This Righteous● dwels not vnremoueable , in mee , here . Though I haue put on that garment , in Baptisme , and girt it to me closer in the other Sacrament , and in some acts of holinesse , yet , my sinnes of infirmity slacken this garment , and it fals from mee , before I am aware , and in my sinnes of contempt , and rebellion , I teare it off , and throw it away my selfe . But in this new state , these new Heauens , & new Earth , Iusticia habitat , This Righteousnesse shall dwell ; I shall haue an innocence , and a constant innocence ; a present impeccancy , and an impeccability for the future . But , in this especially , is Righteousnes said to dwell there , because this Righteousnesse , is the very Son of God , the Sonne of Righteousnesse himselfe . And , this day , the day of his second Comming , is the last day of his Progresse ; For , euer after that day , these new Heauens , and new Earth shall bee his standing house , where hee shall dwell , and wee with him ; as himselfe hath said , The Righteous shall shine forth , as the Sunne it selfe ; As the Sonne of God himselfe , as the Sonne of glory , as the Son of Righteousnesse himselfe . For , God shall impart to vs all , a mysterious Gauelkinde , a mysterious Equality of fulnesse of Glory , to vs all : God shall not whisper to his owne Sonne , a Sede à dextris , Sit thou at my right hand ; nor a Hodie genuite , This day haue I begotten thee , nor a Ponam inimicos tuos , I will make thine enemies thy footstoole , and no more ; But , as it is said of the Armies of Israel , That they went forth as one man , so the whole Host of God's Saints , incorporated in Christ Iesus , shall bee as one man , and as that one Man , who was so the Sonne of Man , as that he was the Sonne of God too . And God shall say to vs all , Sedete à dextris , Si● ye all on my right hand ; for from the left hand , there is no prospect , to the face of God ; And to vs all , Hodie genui vos , This day I haue begotten you all ; begotten you in the confirmation of my first Baptisme , in the ratification of my first Election ; And to vs all , Ponam inimicos vestros , I will make all your enemies your footstoole ; For God shall establish vs there , Vbi non intrat inimicus , nec amicus exit , Where no man shall come in , that troubles the company , nor any , whom any of the company loues , goe out ; but wee shall all , not onely haue , but be a part of that Righteousnes which dwels in these new Heauens , and new Earth , which we , According to his promise look for . ANd be this the end of our first Text , as it is a Text for Instruction . Passe we now to our second , our Text for Commemoration . Close we here this Booke of life , from which we haue had our first Text , And , Surge quae dormis in puluere , Arise thou Booke of Death ; thou , that sleepest in this consecrated dust ; and hast beene going into dust , now , almost a Moneth of dayes , almost a Lunarie yeere , and dost deserue such Anniuersaries , such quick returnes of Periods , and a Commemoration , in euery such yeere , in euery Moneth ; Arise thou , and bee another Commentary to vs ; and tell vs , what this new Heauen , and new Earth is , in which , now , thou dwel'st , with that Righteousnesse . But wee doe not inuoke thee , as thou art a Saint in Heauen ; Appeare to vs , as thou didst appeare to vs a moneth agoe ; At least , appeare in thy history ; Appeare in our memory ; that when euery one of vs haue lookt vpon thee , by his owne glasse , and seene thee in his owne Interest , such , as thou wast to him , That when one shall haue seene thee , the best wife , And a larger number , the best mother , And more then they , a whole Towne , the best Neighbour , And more then a Towne , a large body of noble friends , the best Friend , And more then all they , all the world , the best example , when thou hast receiu'd this Testimony from the Militant Church , as thou hast the recompence of all this , in thy Blessed Soule , in the Triumphant , yet , because thy body is still within these Walls , bee still content , to bee one of this Congregation , and to heare some parts of this Text re-applie'd vnto thee . Our first word , Neuerthelesse , puts vs first vpon this consideration , That shee liu'd in a Time , wherein this Prophecie of Saint Peter , in this Chapter , was ouer-abundantly perform'd , That there should bee scoffers , iesters in diuine things , and matters appertaining to God , and his Religion . For , now , in these our dayes , excellency of Wit , lies in prophanenesse ; he is the good Spirit , that dares abuse God ; And hee good company , that makes his company the worse , or keepes them from goodnesse . This being the Aire , and the Complexion of the Wit of her Times , and her inclination , and conuersation , naturally , cheerfull , and merry , and louing facetiousnesse , and sharpnesse of wit , Neuerthelesse , who euer saw her , who euer heard her countenance a prophane speech , how sharpe soeuer , or take part with wit , to the preiudice of Godlinesse ? From this I testifie her holy cheerfulnesse , and Religious alacrity , ( one of the best euidences of a good conscience ) That as shee came to this place , God's house of Prayer , duly , not onely euery Sabbath , when it is the house of other exercises , as well as of Prayer , but euen in those weeke-dayes , when it was onely a house of Prayer , as often as these doores were opened for a holy Conuocation , And , as she euer hastned her family , and her company hither , with that cheerfull prouocation , For God's sake let 's go , For God's sake let 's bee there at the Confession . So , her selfe , with her whole family , ( as a Church in that elect Ladie 's house , to whom Iohn writ his second Epistle ) did , euery Sabbath , shut vp the day , at night , with a generall , with a cheerfull singing of Psalmes , This Act of cheerfulnesse , was still the last Act of that family , vnited in it selfe , and with God. God loues a cheerfull giuer ; Mu●h more a cheerfull giuer of himselfe . Truly , he that can close his eyes , in a holy cheerfulnesse , euery night , shall meet no distemper'd , no inordinate , no irregular sadnesse , then , when God ; by the hand of Death , shall close his eyes , at last . But , returne we againe to our Neuerthelesse ; You may remember , that this word in our former part , put vs first vpon the consideration of Scoffers at the day of iudgement , and then , vpon the consideration of Terrours , and sad Apprehensions at that day . And for her , some sicknesses , in the declination of her yeeres , had opened her to an ouer-flowing of Melancholie ; Not that she euer lay vnder that water , but yet , had sometimes , some high Tides of it ; and , though this distemper would sometimes cast a cloud , and some halfe damps vpon her naturall cheerfulnesse , and sociablenesse , and sometimes induce darke , and sad apprehensions , Neuerthelesse , who euer heard , or saw in her , any such effect of Melancholy as to murmure , or repine , or dispute vpon any of Gods proceedings , or to lodge a Ielousie , or Suspition of his mercy , and goodnesse towards her , and all hers ? The Wit of our time is Prophanenesse ; Neuerthelesse , shee , that lou'd that , hated this ; Occasionall Melancholy had taken some hold in her , Neuerthelesse , that neuer Ecclipst , neuer interrupted her cheerfull confidence , & assurance in God. Our second word denotes the person ; We , Neuerthelesse We ; And , here in this consideration , Neuerthelesse shee . This may seeme to promise some picture , some Character of her person . But shee was no stranger to them that heare me now ; nor scarce to any that may heare of this here● after , which you heare now , and therefore , much needes not , to that purpose . Yet , to that purpose , of her person , and personall circumstances , thus much I may remember some , and informe others , That from that Worthy family , whence shee had her originall extraction , and birth , she suckt that loue of hospitality , ( hospitality , which hath celebrated that family , in many Generations , successiuely ) which dwelt in her , to her end . But in that ground , her Fathers family , shee grew not many yeeres . Transplanted young from thence , by mariage , into another family of Honour , as a flower that doubles and multiplies by transplantation , she multiplied into ten Children ; Iob's number ; and Iob's distribution , ( as shee , her selfe would very often remember ) seuen sonnes , and three daughters . And , in this ground , shee grew not many yeeres more , then were necessary , for the producing of so many plants . And being then left to chuse her owne ground in her Widow-hood , hauing at home establisht , and increast the estate , with a faire , & noble Addition , proposing to her selfe , as her principall care , theeducation of her children , to aduance that , shee came with them , and dwelt with them , in the Vniuersitie ; and recompenc't to them , the losse of a Father , in giuing them two mothers ; her owne personall care , and the aduantage of that place ; where shee contracted a friendship , with diuers reuerend persons , of eminency , and estimation there ; which continued to their ends . And as this was her greatest businesse , so she made this state , a large Period ; for in this state of widowhood , shee continued twelue yeeres . And then , returning to a second mariage , that second mariage turnes vs to the consideration of another personall circumstance ; that is , the naturall endowments of her person ; Which were such , as that , ( though her vertues were his principall obiect ) yet , euen these her personall , and naturall endowments , had their part , in drawing , and fixing the affections of such a person , as by his birth , and youth , and interest in great fauours in Court , and legall proximity to great possessions in the world , might iustly haue promist him acceptance , in what family soeuer , or vpon what person soeuer , hee had directed , and plac't his Affections . He plac't them here ; neither diuerted then , nor repented since . For , as the well tuning of an Instrument , makes higher and lower strings , of one sound , so the inequality of their yeeres , was thus reduc't to an euennesse , that shee had a cheerfulnesse , agreeable to his youth , and he a sober staidnesse , conform●ble to her more yeeres . So that , I would not consider her , at so much more then forty , nor him , at so much lesse then thirty , at that time , but , as their persons were made one , and their fortunes made one , by mariage , so I would put their yeeres into one number , and finding a sixty betweene them , thinke them thirty a peece ; for , as twins of one houre , they liu'd . God , who ioyn'd them , then , hauing also separated them now , may make their yeres euen , this other way too ; by giuing him , as many yeeres after her going out of this World , as he had giuen her , before his comming into it ; and then , as many more , as God may receiue Glory , and the World , Benefit by that Addition ; That so , as at their first meeting , she was , at their last meeting , he may bee the elder person . To this consideration of her person then , belongs this , that God gaue her such a comelinesse , as , though shee were not proud of it , yet she was so content with it , as not to goe about to mend it , by any Art. And for her Attire , ( which is another personall circumstance ) it was neuer sumptuous , neuer sordid● But alwayes agreeable to her quality , and agreeable to her company ; Such as shee might , and such , as others , such as shee was , did weare For , in such things of indifferency in themselues , many times , a singularity may be a little worse , then a fellowship in that , which is not altogether so good . It may be worse , nay , it may be a worse pride , to weare worse things , then others doe . Her rule was mediocrity . And , as to the consideration of the house , belongs the consideration of the furniture too , so , in these personall circumstances , we consider her fortune , her estate . Which was in a faire , and noble proportion , deriu'd from her first husband , and fairely , and nobly dispenc'd , by herselfe , with the allowance of her second . In which shee was one of Gods true Stewards , and Almoners too . There are dispositions , which had rather giue presents , then pay debts ; and rather doe good to strangers , than to those , that are neerer to them . But shee alwayes thought the care of her family , a debt , and vpon that , for the prouision , for the order , for the proportions , in a good largenesse , shee plac't her first thoughts , of that kinde . For , for our families , we are Gods Stewards ; For those without , we are his Almoners . In which office , shee gaue not at some great dayes , or some solemne goings abroad , but , as Gods true Almoners , the Sunne , and Moone , that passe on , in a continuall doing of good , as shee receiu'd her daily bread from God , so , daily , she distributed , and imparted it , to others . In which office , though she neuer turn'd her face from those , who in a strict in quisition , might be call'd idle , and vagrant Beggers , yet shee euer look't first , vpon them , who labour'd , and whose labours could not ouercome the difficulties , nor bring in the necessities of this life ; and to the sweat of their browes , shee contributed , euen her wine , and her oyle , and any thing that was , and any thing , that might be , if it were not , prepar●d for her owne table . And as her house was a Court , in the conuersation of the best , and an Almeshouse , in feeding the poore , so was it also an Hospitall , in ministring releefe to the sicke . And truly , the loue of doing good in this kind , of ministring to the sicke , was the hony , that was spread ouer all her bread ; the Aire , the Perfume , that breath'd ouer all her house ; The disposition that dwelt in those her children , and those her kindred , which dwelt with her , so bending this way , that the studies and knowledge of one , the hand of another , and purse of all , and a ioynt-facility , and opennesse , and accessiblenesse to persons of the meanest quality , concur'd in this blessed Act of Charity , to minister releefe to the sicke . Of which , my selfe , who , at that time , had the fauour to bee admitted into that family , can , and must testifie this , that when the late heauy visitation fell hotly vpon this Towne , when euery doore was shut vp , and , lest Death should enter into the house , euery house was made a Sepulchre of them that were in it , then , then , in that time of infection , diuers persons visited with that infection , had their releefe , and releefe appliable to that very infection , from this house . Now when I haue said thus much ( rather thus little ) of her person , as of a house , That the ground upon which it was built , was the family where she was borne , and then , where she was married , and then , the time of her widowhood , and lastly , her last mariage , And that the house it selfe , was those faire bodily endowments , which God had bestow'd vpon her , And the furniture of that house , the fortune , and the vse of that fortune , of which God had made her Steward and Almoner , when I shall also haue said , that the Inhabitants of this house , ( rather the seruants , for they did but wait vpon Religion in her ) were those married couples , of morall vertues , Conuersation married with a Retirednesse , Facility married with a Reseruednesse , Alacrity married with a Thoughtfulnesse , and Largenesse married with a Prouidence , I may haue leaue to depart from this consideration of her person , and personall circumstances , le●t by insisting longer vpon them , I should seeme to pretend , to say all the good , that might bee said of her ; But that 's not in my purpose ; yet , onely therefore , because it is not in my power ; For I would doe her all right , and all you that good , if I could , to say all . But , I haste to an end , in consideration of some things , that appertaine more expresly to me , then these personall , or ciuill , or morall things doe . In those , the next is , the Secundum promissa , That shee gouern'd her selfe , according to his promises ; his promises , laid downe in his Scriptures . For , as the rule of all her ciuill Actions , was Religion , so , the rule of her Religion , was the Scripture ; And , her rule , for her particular vnderstanding of the Scripture , was the Church . Shee neuer diuerted towards the Papist , in vndervaluing the Scripture ; nor towards the Separatist , in vnderualuing the Church . But in the doctrine , and discipline of that Church , in which , God seal'd her , to himselfe , in Baptisme , shee brought vp her children , shee assisted her family , she dedicated her soule to God in her life , and surrendered it to him in her death ; And , in that forme of Common Prayer , which is ordain'd 〈◊〉 by ●hat Church , and to which she had accustom●td her selfe , with her family wide 〈◊〉 day , she ioyn'd with than company , which was about her death-bed , in answering to euery par● thereof , which the Congrgationl is directed to answer to with a cleere vnderstanding , with a constant memory , with a distinct ●voyed , not 〈◊〉 houres before she died 〈◊〉 According to this promise that is , the will of God manifested in the 〈◊〉 , She expected ; Shee expected this , that she hath rece●ued ; Gods Physioke , and Gods M●sicke a Christianly death . For , death , in the old Testamen was a Com●●nation ; but in the now Testament , death is a Promise ; When there was a Super-dying , a death vpon the death , a Morte vpon the Mor●eris● a Spirituall death after the bodily , then wee died a●cording to Gods threatning ; Now , when by the Gospell , that second death is taken off , though wee die still , yet we die according to his Promise ; That 's a part of his mercy , and his Promise , which his Apostle giues vs from him , That wee shall all bee changed ; For , after that promise , that change , follow 's that triumphant Acclamation , O death where is thy sting , O graue where is thy victory ? Consider vs fallen in Adam , and wee are miserable , that wee must die , But consider vs restor'd , and redintegrated in Christ , wee were more miserable if wee might not die ; Wee lost the earthly Paradise by death then ; but wee get not Heauen , but by death , now . This shee expected till it came , and embrac't it when it came . How may we thinke , shee was ioy'd to see that face , that Angels delight to looke vpon , the face of her Sauiour , that did not abhor the face of his fearfullest Messenger , Death● Shee shew'd no feare of his face , in any change of her owne ; but died without any change of countenan●e , or posture● , without any strugling , any disorder ; but her Death-bed was as quiet● , as●her Graus . To another Magdalen , Christ said vp on earth , ascended● Being ascended now , 〈◊〉 〈◊〉 and she b●●ing gone 〈◊〉 to him , as●●r she'e had awaited his 〈◊〉 so 〈◊〉 ●yo●res , as that more , would● 〈…〉 growne to bee vexd●●on , and s●rrow , was her last 〈◊〉 horb , were , 〈◊〉 my will to the will of God ; so wee doubt not but the first word which she heard there , was that Euge , from her Sauiour , Well done good and faithfull seruant , enter into thy mastersioy . Shee expected that , dissolution of body , and soule ; and rest in both , from the incumbrances , and tentations of this world . But yet , shee is in expectation still ; Still a Reuersionarie ; And a Reuersionary vpō along life ; The whole world must die , before she come to a possession of this Reuersion ; which is a Glorified body in the Resurrection . In which expectation , she return's to her former charity ; shee will not haue that , till all wee , shall haue it , as well as shee ; She eat not her morsels alone , in her life , ( as Iob speakes ) Shee lookes not for the glory of the Resurrection alone , after her death . But when all we , shall haue beene mellow'd in the earth , many yeeres , or chang'd in the Aire , in the twinkling of an eye , ( God knowes which ) That body vpon which you tread now , That body which now , whilst I speake , is mouldring , and crumbling into lesse , and lesse dust , and so hath some motion , though no life , That body , which was the Tabernacle of a holy Soule , and a Temple of the holy Ghost , That body that was eyes to the blinde , and hands , and feet to the lame , whilst it liu'd , and being dead , is so still , by hauing beene so liuely an example , to teach others , to be so , That body at last , shall haue her last expectation satisfied , and d'well bodily , with that Righteousnesse , in these new Heauens , and new Earth , for euer , and euer , and euer , and infinite , and super-infinite euers . Wee●nd all , with the valediction of the Spouse to Christ● His left hand is vnder my head , and his right embraces mee , was the Spouses valediction , and goodnight to Christ then , when she laid her selfe downe to sleepe in the strength of his Mandrakes , and in the power of his Spices , as it is exprest ●here ; that is , in the influence of his mercies . Beloued , euery good Soule is the Spouse of Christ● And this good Soule , being thus laid downe to sleepe in his peace , His left hand vnder her head , gathering , and composing , and preferuing hen dust , for future Glory , His right hand embracing her , assuming , and establishing her soule in present Glory , in his name , and in her behalfe , I say that , to all you , which Christ sayes there , in the behalfe of that Spouse , Adiuro vos , I adiure you , I charge you , O daughters of Ierusalem , that yee wake her not , till she please . The words are directed to the daughters , rather then to the sons of Ierusalem , because for the most part , the aspersions that women receiue , either in Morall or Religious actions , proceed from womē themselues . Therfore , Adiuro vos , I charge you , Oye daughters of Ierusalem , wake her not . Wake her not , with any halfe calumnies , with any whisperings ; But if you wil wake her , wake her , and keepe her awake with an actiue imitation , of her Morall , and her Holy vertues . That so her example working vpon you , and the number of Gods Saints , being , the sooner , by this blessed example , fulfil'd , wee may all meet , and meet quickly in that kingdome , which hers , and our Sauiour , hath purchac't for vs all , with the inestimable price of his incorrup●tible blou● . To which ●●glorious Sonne of God , &c. FINIS . MEMORIAE MATRIS Sacrum . AH Mater , quo te deplorem f●nte ? Dolores Quae guttae poterunt enumerare meos ? Sicca meis lacrymis Thamesis vicina videtur Virtutumque choro siscior ipse tuo . In flumen maerore nigrum si funderer ardens , Laudibus hand ●ierem sepia iusta t●is . Tantùm istaec scrib● gratus , n● tu mih● tant ùm Mater : & ista Dolor ●●nc tibi M●tra parit . 〈…〉 〈…〉 Confer●● lacrymas : Illa quae vos iniscuit . Vestrasaue laudes , posoit & mixi as genas . 〈…〉 Pudorque constet vel solut is crinibus ; 〈…〉 Decus mul●erum perijt : & metùunt v●r● Vtrumqu● sexum dote ne mulctauerit . Non illa soles terere comptu lubricos . Struices superbas at que turritum c●pute Molita , reliquum deinde garr●ens diem . ( Nam post Babelem Linguae adest confusio ) Quin post mode stam , qualis integras decet , Substructionem capit is & nimbum breuem , Animam recentemrite curauit sacris Adorta numen acr● & igue â prece . Dein familiam lustrat , & res prandij Horti , colique distributim pensitat . Suum cuique tempus & locus datur . Inde exiguntnr pensa crudo vespere . Ratione cer●● vita constat & domus , Prudenter inito quot-diebus calculo . Tot â renident aede decus & suauitas Solùm dolores , & dolores , stellulae . At tu qui ineptè haec dicta censes fil●o , Nato p●rentis auferens Enc●mium Abito trunce cum t●is pudoribus . Ergo ipse solùm mutus at que excors ●ro Strepent● mundo tinnulis praeconijs ? Mihine m●tris vrnaclausa est vnico , Herbae exo●etae , ros-marinus aridus ? Matrine linguam refero , solùm vt mordeam ? Abito barde . Quàm pi● is●●c su● impudens ? Tu verò mater perpetìm laudabere Nato dolenti : liter● hoc debent tibi Quêis me educasti ; sponte char● as ●illinun● Fructum laboru● conse●●tae maximum Laudando Matrem , cum repugnant inscij . CVr sp●●ndes O Phoebe ? ecquid demittere matrem Ad nos cum radio tam rutilante potes ? At super at caput illa 〈◊〉 , quantu● ipse cad●●er , Mens superat ; corpus solùm Element a tenēt . Scilic●t id splendes : haec est tibi causa micand● Et lucro apponis gandia sancta tuo . Verùm he●● si nequeas coelo demittere matre , Sitque omnis motus nescia , tanta quies , Fa● radios saltèm ingemines , vt dextera t●rt●s Implicet , & matre● , matre manente , petam . QVid nugor calamo fa●●ns ? Mater perpet●is v●ida gandi●s , Horte pro t●nui colis Edenem Bor●ae statibus inuinm . Quin coeli mihi sunt mei , Materni decu●● & debita n●minis , ●umque his in●igilo frequens Stellarum soci●s , pellibus Ex●●●r . Quare Sphaeram egomet ●eam Connixus , digitis impiger vrgeo : Te , Mater , celebrans di● Noctu● te celebrans ●uminis aemulo . Per to nascor in hunc globum Exemploque tuo nascor in alterum : Bis tu mater eras mihi , Vt currat paribus gloria tibi●s . HOrti , deliciae Dominae , marcescite tand● ; Ornâstis capulum , noc superesse licet . 〈…〉 GAlene frustra 〈…〉 〈…〉 Pallida 〈…〉 Tam langue●s genitrix ●in●ri supp●sta fug●●● : Verū augusta parens , sanctum os c●los● lo● 〈◊〉 , Quale paludos●s iamia● lictura ●●cessus Praetulit Astraea , aut solio Themis alma v●t●sto Pensilis , at que acri dirimens Examine lites . Hunc vul●um ostendas & tecum nobile spect ● Quod superest vitae , insumam : solisque ingales Ipse tuae solùm adnecta , sine murmure , t●●ensa . Nec querar ingratos , studijs dum tabidus inst● , Effi●xisse dies , suff●catamue Mineruam Aut sp●s productas , barbataque somnia vertam● In vicium mundo sterili , cui cedo cometas Ipse suos tanquam digno pallantiaque astra . Est ●ihi his quinis laqueata domūcula tignis Rure , br●nisque hortus , cuius cum ve●●ere slorū Luctatur spacium , qualem tamen eligit aequi Iudi●ij dominus stores vt iunctius halent Stipati , rudibusque volis imperuius hortus Sit quasi fasciculus crescens , & nidus odorum . Hìc ego tuque erimus , variae suffitibus herbae Quotidiè pasti : tantùm ver●●m ind●● vultum Affectusque mei similem ; n●c languida misce Ora meae memori menti ● ne dispare cult●● Pugnac●s , te●●ros ●●or●●● tur b●mus odores , A●qu● inter reliqu●s bor●i cr●scentiafatus Nostra etia● paribus ●arcescant gaudia fatis . PAruam piamque dum lubentèr semitam Grandireaeque praefero . Carpsit malignum sydus hanc modestiam Vinumque felle miscuit . Hinc fremere totus & minari gestio Ipsis seuerus orbibus Tandem prehensâ comiter lacernulâ Susurrat aure qnispiam , Haec fuerat olim potio Domini tui . Gust● proboque Dolium . HOc Genitrix scriptum proles tibi sedula mittit . Siste parum cantus , dum legis ista , tuos . Nôsse sui quid agant , quaedant est quo 〈◊〉 music●● Quaeque , olim fuerat cura , manere potest . Nos miserè flemus , solesque obducimus almos sāctis Occiduis , tanquam displice nube , genis . Interea classem magnis Rex instruit ausis : Nos autem flemus : res ea sola tuis . Ecce solut●ra est , ventos causata morantes : Sin pluuiam : fletus suppedit âsset aquas . Tillius incumbit Dano : Gallusque marinis : Nos flendo : haec nostrûm tessera sola ducum . Sic aeuum exigitur tardum , dum praepetis anni Mille rotae nimijs impediuntur aquis . Plura tibi missurus era● ( nam quae mibi laur●s , Quod nectar , nisi cum te celebrare diem ? ) Sed parte● in scriptis etiam dum lacryma poscit , Diluit oppositas candidus humor aquas . NEmpe huc vsque notos tenebricosos Et maestum nimio madore Coelum Tellurisque Britannicae saliuam Iniuste satis arguit viator . At te commoriente , Magna Mater , Rectè , quem trahit , aerem repellit Cum probro madidum , reumque difflat . Nam te nunc Ager , Vrbs , & Aula plorant : Te nunc Anglia , Scotiaeque binae , Quin te Cambria peruetusta deflet , Deducens lacrymas prioris aui Ne serae meritis tuis venirent . Non est angulus vspiam serenus , Nec cingit mare , nunc inundat o●●nes . DVm librata suis haeret radicibus ilex Nescia vulturnis cedere , firma manet . Post vbi crudelem sentit diuisa securom Quò placet oblato , mortua fertur , hero : Arbor & ipse inu●r sa vocor : dūque insitus almae Assideo Matri , robore vinco cedros . Nunc sortipateo , expositus sine matre procellis , Lubricus , & superans mobilitate salum . Tu radix , tu petra mihi firmissima Mater Ceu Polypus , chelis saxa prehendo tenax : Non tibi nunc solifilum abrupere sorores Dissutus videor funere & ipse tuo . Vnde vagans passimrectè vocer alter Vlysses , Alteraque hac tua mors , Ilias esto mihi . FAcesse Stoica plebs , obambulans cautes . Exutastrato carnis , ossibus constans , Iisque siccis adeo vt os molossorum Haud glubat inde tres teruncios escae . Dolere prohibes ? an t dolere me gentis Ad●ò inficetae , plumbeae , Meduseae , Ad saxa speciem retrahentis humanam , Tantoque nequioris optimâ Pirrhâ . At forte matrem perdere haud soles demens : Quin nec potes ; cuipraebuit Tigris partum . Proinde parco belluis , nec irascor . Epitaphium . HIc sit a foeminei lans & victoria sexus : Virgo pudens , vxor fid● , seueraparens . Magnatuque● inopumque● aequū certamē & ardor : Nobilitate illos , hos pie tate rapit . Sic excelsa humilisque simull●●a dissita iunxit , Quic quid habe4 tellus quicquid & astra , fruēs . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EXcussos manibus calamos , falcemque resumptam Rure , sibi dixit Musa fuisse probro . Aggreditur Matrem ( conductis carmine Parcis ) Funereque hoc cultum vindicat aegra suum . Non po●ui non ire acri stimulante stagello : Quim matris superans carmina posci● honos . Eia , agedum scribo : vicisti Musa ; sed audi Stulta semel scribo , perpetud vt sileam . Notes, typically marginal, from the original text Notes for div A20648-e260 Psal. 79. 2. Psal. 44. 12. Ps. 116. 15. Notes for div A20648-e1090 Scornes . Iudg. 16. 24 Psal. 137. 3. Esa. 53. 3. Mat. 27. 29 Act. 17. 32. Vers. 4. Vers. 6. Vers. 7. Mat. 24. 24 Vers. 17. 2 Terrors . Psal. 33. 9. Vers● 10. 1 Thes. 5. 2. Apoc. 3. 3. 16. 15. Vers. 10. 66. 15. 2. 2 , 3. 7. 9. Apoc. 1. 7. 3 Persons . Act. 19. 15. 1. 2 , 9. 2. 15. 2 Pet. 1. 4. Rom. 8. 17. Psa , 105. ●5 Rom. 8. 38. 1 Cor. 14. 38. Origen . Seneca . 5. 18. 4 Promissa . 16. 3. Eph. 2. 3. 1. 4 , 19. Heb. 2. 17. Apoc. 1. 5. Esa. 50. 1. 16. 19. Ioh. 14. 3. The future . 3. 14. Ambros. Nazian . Greg. Expect . Luk. 21. 28. August . 10. 14. 3. Apoc. 22. 1● . Vers. 20. 2 Tim. 4. 8. Gregor . Wait. Apoc. 6. 9. Eccles. 10. 1. Rom. 8.19 . Vers. ●3 . 1. 2. 11. New Heauens . 20.4 . 1 Cor. 7. 31. Polanus . Righteousnesse . 21. 1. Ver. 18. Cant. 1. 15 , 16. ● Iustice. Luk. 18. 2. 2. Thess. 1. 6. Righteousnesse . Mat. 14. 43 Aug. Commemoration . Neuerthelesse . Daughter of Sir Rich sister of Sir Fran. Aun● of Sir Rich. Neupo●● , of Arcol . Rich. Herbert of Blachehall in Montgomery Esqu . lineally descended from that great Sir Rich. Herbert in Ed. 4. time , and father of Ed. Lord Herbert Baron of Castle-Island , late Embassador in France , and now of his Maiesties Councel of Warre . Sir Iohn Dāuers onely brother to the Earle of Danby . 1 Cor. 15. 51 Vers. 5● . 31. 17. Cant. 8. 3. Vers. 4.