A SERMON OF COMMEMORATION OF THE Lady Danvers, late Wife of Sr. john Danvers.  
Preached at Chilsey, where she was lately buried. By john Donne D. of St. Paul's, Lond. 1. july 1627.  
Together with other Commemorations of Her; By her Son 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 Paul's Church yard. 1627.   

Errata.  
Page 17. line 19 for her, read the. p. 27. l. 20. for Royal, r real p. 34 l. 5. for Germ, r. johannes 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 (add) or openly disturbed the Church. p. 66. l. 9 for succession, best succession, from here. ●iques or at best from an improbable example of the Nazarites. p. 67. l 13. in Sacerdotibus, etc. as an unclean. Act. (add) in Marg. August. ep. 74. p. 75. l. 20. for Apostolical, r. Apocryphal p. 93. l. 11. for coming, r. cunning. p. 99 l 13. deal our. p. 123. l. 5. for prosued, r. pursued. p. 160 l. 10. woman (add) sat on a Beast which had. p. 192. for Edward, r. Edwin. p. c 137. l. 16. for Devils, r. damned with Devils. p. 248. l. 2. for Apostle, r. Evangelist. p. 275. l. 17. cita Ferum in cap. 1 Io. 〈◊〉. 1550. p. 34.   

THE PRAYER BEFORE the SERMON.  
O Eternal, and most Glorious God, who sometimes in thy justice, 
Psal. 79. 2.  dost give the dead bodies of the Saints, to be meat unto the Fowls of the Heaven, and the flesh of thy Saints unto the beasts of the Earth, so that their blood is shed like water, and there is none to bury them, Who sometimes, 
Psal. 44. 12.  sel'st thy People for nought, and dost not increase thy wealth, by their price, and yet never leav'st us without that knowledge, 
Ps. 116. 15.  That precious in thy sight is the death of thy Saints, enable us, in life and death, seriously to consider the value, the price of a Soul. It is precious, o Lord, because thine Image is stamped, and imprinted upon it; Precious, because the blood of thy Soon was paid for it; Precious, because thy blessed Spirit, the Holy Ghost works upon it, and tries it, by his diverse fires; And precious, because it is entered into thy Revenue, and made a part of thy Treasure. Suffer us not therefore, o Lord, so to under value ourselves, nay, so to impoverish thee, as to give away those souls, thy souls, thy dear and precious souls, for nothing, and all the world is nothing, if the Soul must be given for it. We know, o Lord, that our Rent, due to thee, is our Soul; and the day of our death, is the day, and our Deathbed the place, where this Rent is to be paid. And we know too, that he that hath sold his soul before, for unjust gain, or given away his soul before, in the society and fellowship of sin, or lent away his soul, for a time, by a lukewarmness, and temporising, to the dishonour of thy name, to the weakening of thy cause●, to the discouraging of thy Servants, he comes to that day, & to that place, his Death, and Deathbed, without any Rent in his hand, without any soul, to this purpose, to surrender it unto thee. Let therefore o Lord, the same hand, which is to receive them then, preserve these souls till then; Let that mouth, that breathed them into us, at first, breath always upon them, whilst they are in us, and sunk them into itself, when they depart from us. Preserve our souls o Lord, because they● belong to thee; and preserve our bodies, because they belong to those souls. Thou alone, dost steer our Boat, through all our Voyage, but hast a more especial care of it, a more watchful eye upon it, when it comes to a narrow currant, or to a dangerous full of waters. Thou hast a care of the preservation of these bodies, in all the ways of our life; But in the straits of Death, open thine eyes wider, and enlarge thy providence towards us, so far, that no Fever in the body, may shake the soul, no Apoplexy in the body, damp or benumb the soul, nor any pain, or agony of the body, presage future torments to the soul. But so make thou our bed in all our sickness, that being used to thy hand, we may be content with any bed of thy making; Whether thou be pleased to change our feathers into flocks, by withdrawing the conveniences of this life, or to change our flocks into dust, even the dust of the Grave, by withdrawing us out of this life. And though thou divide man and wife, mother and child, friend and friend, by the hand of Death, yet stay them that stay, and send them away that go, with this consolation, that though we part at diverse days, and by diverse ways, here, yet we 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, o Lord, for their sakes, that beg it at thy hands, from under the Altar in Heaven; Hasten it for our sakes, that groan under the manifold encumbrances of these mortal bodies; Hasten it for her shake, whom we have lately laid down, in this thy holy ground; And hasten it for thy Son Christ●Iesus sake, to whom then, and not till then, all things shall be absolutely subdued. Seal to our souls now an assurance of thy gracious purpose towards us in that day, by accepting this day's service, at our hands. Accept our humble thanks, for all thy benefits, spiritual, and temporal, already bestowed upon us, and accept our humble prayers for the continuance and enlargement of them. Continue, and enlarge them, o God. upon thine universal Church, dispersed, etc.   

A SERMON OF Commemoration of the Lady Danvers, late wife of Sr. john Danvers.  
Nevertheless, we, according to his promises, look for new Heavens, and new Earth, wherein dwelleth Righteousness. 2 Pet. 3. 13.  
I Propose to myself, and to this Congregation, two Works for this day; That we may walk together two miles, in this Sabbath day's journey; First, To instruct the Living, and then To commemorate the Dead. Which office, as I ought, so I should have performed sooner, but that this sad occasion surprised me under other Pre-obligations and Precontracts, in the services of mine own Profession, which could not be excused, nor avoided. And being come now to this double work, whether I look up to the Throne of Heaven, and that Firmament, for my first work, The Instruction of the Living, or down to the stones of the Grave, and that pavement, for my second work, The commemoration of the Dead, I need no other words than these which I have read to you, for both purposes; For, to assist the Resurrection of your souls, I say, And to assure the Resurrection of your bodies, she says, Nevertheless, we according to his promise look for new Heavens, and new Earth, wherein dwelleth Righteousness. But first let us do our first work, and pursue the literal purpose of the Apostle, in these words. Which words, out of their connection, and coherence, be pleased to receive, thus spread and dilated into this Paraphrase, Nevertheless, that is, though there be scoffers and jesters that deride and laugh at the second coming of Christ, (as the Apostle had said v. 3.) And, nevertheless again, Though this day of the Lord will certainly come, and come as a Thief, and as a Thief in the night, and when it comes, the Heavens shall pass away with a great noise, and the Elements shall melt with servant heat, the Earth also, and all the Works that are therein, shall be burnt up (as he had also said, v. 10.) Though there be such a scorn put upon it, by scoffers and jesters, and though there be such a horror in the truth of the thing itself, yet, nevertheless, for all that, for all that scorn, and for all that horror, We, We, says the Text, We that are fixed in God, We that are not ignorant of this one thing, (as he says v. 8.) that one day is with the Lord as 1000 years, and 1000 years as one day, We that know, that the Lord is not stack in his promise, though he be long-suffering to us-ward (as he also says v. 9) We, According to his promises, that is, building upon that foundation, his Scriptures, presuming upon nothing that is not in that evidence, and doubting of nothing that is there, We expect, We look for something, says our Text, which we have not yet; We determine not ourselves, nor our contentment, in those things which God gives us here; not in his Temporal, not in his spiritual Blessings, in this life; but we expect future things, greater than we are capable of here; for, We look for new Heavens, and new Earth; in which, that which is not at all to be had here, or is but an obscure Inmate, a short sojourner, a transitory Passenger in this World, that is, Righteousness, shall not only Bee, but Dwell for ever; Nevertheless, we, according to his promise, look for new Heavens, and new Earth, wherein dwelleth Righteousness. 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 we have, and the Land of Promise which we expect, this Old, and that new Earth, that our days may be the better in this land which the Lord our God hath given us, and the surer in that Land which the Lord our God will give us, In this Sea be these our Landmarks, by which we shall steer our whole course: First, the day of judgement is subject to scorn, some laugh at it; And then (in a second consideration,) it induces horror; The best man, that is but man, trembles at it; But we, (which is a third branch) those that have laid hold upon God, And (in a fourth place) have laid hold upon God, by the right handle, According to his promises, We, (which will constitute a fifth point,) We expect; We bless God for our Possession, but We look for a greater Reversion; which Reversion (in the next room) is, new Heavens, and new Earth; And (lastly) such Heavens, and such Earth, as may be an everlasting Dwelling for Righteousness. And through all these particulars, we shall pass, with as much clearness, and shortness, as the weight, and number thereof will admit.  
First then, 
Scorns.  to shake the constancy of a Christian, there will always be Scorners, jesters, Scoffers, and Mockers at Religion. The Period and Consummation of the Christian Religion, the judgement day, the second coming of Christ, will always be subject to scorns. And many times a scorn cuts deeper than a sword. Lucian wounded Religion more by making jests at it, than Arius, or Pelagius, or Nestorius, with making Arguments against it. For, against those professed Heretics, and against their studied Arguments, which might seem to have some weight, it well beseemed those grave & Reverend Fathers of the Church, to call their Counsels, and to take into their serious consideration those Arguments, and solemnly to conclude, and determine, and decree in the point. But it would ill have become those reverend persons, to have called their Counsels, or taken into their so serious considerations, Epigrams, and Satyrs, and Libels, and scurrile and scornful jests, against any point of Religion; Scorns and jests are easilier apprehended, and understood by vulgar & ordinary capacities, than Arguments are; and then, learned men are not so earnest, nor so diligent to overthrow, and confute a jest, or Scorn, as they are, an Argument; and so they pass more uncontrolled, and prevail further, and live longer, than Arguments do. It is the height of jobs complaint, that contemptible persons made jests upon him. And it is the depth of Samsons calamity, that when the Philistines hearts were merry, than they called for Samson, 
judg. 16. 24  to make them sport. So to the Israelites in Babylon, when they were in that heaviness, that every breath they breathed was a sigh, their enemies called, 
Psal. 137. 3.  to sing them a song. And so they proceeded with him, who fulfilled in himself alone, all Types, and Images, and Prophecies of sorrows, who was, (as the Prophet calls him) Vir dolorum, 
Esa. 53. 3.  A man composed, and elemented of sorrows, our Lord and Saviour Christ jesus; 
Mat. 27. 29  For, They plaited a crown of thorns upon his head, and they put a reed into his hand, and they bowed the knee before him, and mocked him. Truly, the conniving at several Religions, (as dangerous as it is) is not so dishonourable to God, as the suffering of jesters at Religion: That may induce heresy; but this do●'s establish Atheism. And as that is the public mischief, so, for the private, there lies much danger in this, that he that gives himself the liberty, of jesting at Religion, shall find it hard, to take up at last; as, when julian the Apostata had received his Deathes-wound, and could not choose but confess, that that wound came from the hand, and power of Christ, yet he confessed it, in a Phrase of Scorn, Vicisti Galilaee, The day is thine, O Galilean, and no more; It is not, Thou hast accomplished thy purpose, O my God, nor O my Maker, nor O my Redeemer, but, in a style of contempt, Vicisti Galilaee, and no more. And therefore, as David begins his Psalms with Blessedness, so he begins Blessedness, with that, Blessed is he, which sitteth not in the seat of the scornful; David speaks there, of walking with the ungodly, but walking is a laborious motion; And he speaks there, of standing with the sinner, but standing is a painful posture; In these two, walking and standing, there's some intimation of a possibility of weariness, and so, of desisting at last. But in sitting in the seat of the scornful, 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 chair of the scornful; which implies a Magisteriall, a Doctoral kind of sinning, that is, to sin, and to provoke others, by example, to sin too, and promises no return from that Position. For as we have had diverse examples, that men who have used, and accustomed their mouths to Oaths, and Blasphemies all their lives, have made it their last syllable, and their last gasp, to swear, they shall die, so they that enlarge, and ungirt their wits, in this jesting at Religion, shall pass away at last, in a negligence of all spiritual assistances, and not find half a minute, between their last jest, and their everlasting earnest. Vae vobis qui ridetis; Woe be unto you that laugh so, for you shall weep, and weep eternally.  
Saint Paul preached of the Resurrection of 
Act. 17. 32.  the dead, and they mocked him. And here, St. Peter says, there will be, (that is, there will be always) Scoffers that will say, 
Vers. 4.  where is the promise of Christ's coming? For since the Fathers fell asleep, all things continue as they were, from the beginning of the Creation But do they so, says this Apostle? Was not the world that then was, 
Vers. 6.  ouerslowed with water, and perished? If that were done in earnest, why do ye make a jest of this, says he, 
Vers. 7.  That the heavens and the earth which are now, are reserved unto fire, against the day of judgement. 2. Tim. 3. 1, The Apostle says, That in the last days, perilous times shall come; and he reckons there, diverse kinds of perilous men; but yet, these jesters are not among them. And then 1 Tim 4. 1. The Apostle names more perilous men; Seducing Spirits, and Seducing by the doctrine of Devils, forbidding meats and marriage; and we know, who these men are. 
Mat. 24. 24  Our Saviour tells us, they shall proceed a great way; They shall show great signs, and wonders; they shall pretend Miracles; & they shall exhibit false Christ's, Christ's kneaded into pieces of bread; And we know, who these are, and can beware of these proceedings. But Saint jude remembers us of the greatest danger of all, 
Vers. 17.  Remember the words, which were spoken before, of the Apostles of our Lord jesus Christ, that there should be mockers, in the last time. For, against all the rest, the Church of God is better armed; But Perniciosissimum humano generi, says Saint Augustine, This is the ruin, and overthrow of mankind, (that is, of Religion, which is the life and soul of mankind) Cum vera & salubris sententia imperitorum populorum irrisione sordescit; When true, and sincere Religion, shall be cried down, and laughed out of countenance, by the scorns, and jests, of ignorant people. When to all our sober preaching, and serious writing, a scornful ignorant, shall think it enough to oppose that one question of contempt, Where was your Church before Luther? Whereas, if we had had any thing from Luther, which we had not had before, yet even that, were elder than those Articles, which they had from the Council of Trent, and had not (as Articles) before; For Luther's Declarations were before the Constitutions of that Council. So that we could play with them at their own Game, and retort their own scorns upon themselves, but that matters of Religion should move in a higher Sphere, and not be depressed, and submitted to jests. But though our Apostles prophecy must be fulfilled, There will be, and will always be, some scoffers, some jesters; Nevertheless, says the Text, there is a Religious constancy upheld, and maintained by others; And farther we extend not this first Consideration of our danger.  
But, 
2 Terrors.  though I can stand out these scorns and jests, there is a Tentation, that is Real; There are true terrors, sad apprehensions, substantial circumstances, that accompany the consideration of Christ's second coming and the Day of judgement. It is a fearful thing to fall into the hands of the living God, if I do but fall into his hands, in a fever in my bed, or in a tempest at Sea, or in a discontent at home; But, to fall into the hands of the living God, so, as that, that living God, enters into judgement, with me, and passes a final, and irrevocable judgement upon me, 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 do as much with another word; With one Pereat, he can destroy all; As he spoke, 
Psal. 33. 9  and it was done, he commanded and all stood fast; so he can speak, and all shall be undone; command, and all shall fall in pieces. I consider, that I may be surprised by that day, the day of judgement. Here Saint Peter says, 
Vers● 10.  The day of the Lord will come as a Thief. And Saint Paul says, we cannot be ignorant of it, Yourselves know perfectly, 
1 Thes. 5. 2.  that the day of the Lord so cometh as a Thief. And, as the judgement itself, so the judge himself says of himself, 
Apoc. 3. 3.  I will come upon thee as a Thief. He says, he will, and he does it. 
16. 15.  For it is not, Ecce veniam, but Ecce venio, Behold I do come upon thee as a Thief; There, the future, which might imply a dilatorinesse, is reduced to an infallible present; It is so sure, that he will do it, that he is said, to have done it already. I consider, he will come as a Thief, and then, as a Thief in the night; And I do not only not know when that night shall be, (For, himself, as he is the Son of man, knows not that) but I do not only not know what night, that is, which night, but not what night, that is, what kind of night he means. It is said so often, so often rep●d●ed, that he will come as a Thief in the night, as that he may mean all kind of nights. In my night of Ignorance he may come; and he may come in my night of Wantonness; In my night of inordinate and sinful melancholy, and suspicion of his mercy, he may come; and he may come in the night of so stupid, or so raging a sickness, as that he shall not come by coming; Not come so, as that I shall receive him in the absolution of his Minister, or receiu●●●im in the participation of his body and his blood in the Sacrament. So he may come upon me, as such a Thief, in such a night; nay, when all these nights of Ignorance, of Wantonness, of Desperation, of Sickness, of Stupidity, of Rage, may be upon me all at once. I consider, that the Holy Ghost meant to make a deep impression of a great terror in me, when he came to that expression, That the Heavens should pass away, 
Vers. 10.  Cum stridore, with a great noise, and the Elements melt with fervent heat, and the earth, and the works that are therein, shall be burnt up; And when he adds in Esay, 
66. 15.  The Lord will come with fire, and with his Chariots, like a whirlwind, to render his anger, with fury; for by fire, and by his sword will the Lord plead with all flesh. So when he proceeds in joel, a day of darkness, 
2. 2, 3.  and gloominess; and yet a fire devoureth before them, and a flame burneth behind them. 
7. 9  And so in Daniel also, His Throne a fiery flame, and his wheels a burning fire, and a fiery stream issuing from him. I consider too, that with this stream of fire, from him, there shall be a stream, a deluge, a flood of tears, from us; and all that flood, and deluge of tears, shall not put out one coal, nor quench one spark of that fire. Behold, 
Apoc. 1. 7.  he cometh with clouds, and every eye shall see him; And, plangent omnes, All the kindreds of the earth shall wail and lament, and weep and howl because of him. I consider, that I shall look upon him then, and see all my Sins, Substance, and Circumstance of sin, Waight, and measure of sin, heinousness, and continuance of sin, all my sins imprinted in his wounds; and how shall I be affected then, confounded then to see him so mangled with my sins? But then I consider again, that I shall look upon him again, and not see all my sins in his wounds; My forgotten sins, mine un-considered, unconfest, unrepented sins, I shall not see there; And how shall I be affected then, when I shall stand in judgement, under the guiltiness of some sins, not buried in the wounds, not drowned in the blood of my Saviour? Many, and many, and very many, infinite, and infinitely infinite, are the terrors of that day; Nevertheless, my soul, why art thou so sad, why art thou disquieted within me? Thou hast a Goshen to restin, for all this Egypt; a Zoar to fly to, for all this Sodom; a Sanctuary, and Horns of the Altar, to hold by, for all this storm. Nevertheless, says our Text; though there be these scornful jests, though there be these real terrors, Nevertheless, there are a We, certain privileged persons; And the consideration of those persons, is our third and next circumstance.  
To those who pretended an interest in Christ, 
3 Persons.  and had none, to those who would exorcise possessed persons, and cast out Devils, in the Name of jesus, without any Commission from jesus, to those sons of Sceva the Devil himself could say, Qui vos? jesus I know, 
Act. 19 15.  and Paul I know, but who are you? To those who live in an outward conformity to Christ, but yet seek their salvation in the light of Nature, and their power of resisting temptations, in their Moral constancy, the Devil may boldly say, Qui vos, jesus I know, & the Church I know; but who are you? I would I had no worse enemies than you. Nevertheless we, for all his scorns, for all these terrors, shall have an answer to his Qui vos? and be able to tell him, that we are that Gens Sancta, and that Regale Sacerdotium, 
1. 2, 9  that this Apostle speaks of; That holy people; made holy by his Covenant, and Ordinances; and that royal Priesthood, which, as Priests, have an interest in his Sacrifice, his Son; and as Kings, have an interest in that Crown, which, for his Son's sake, he hath ordained for us. We are they, who have seen the marks of his Election, in their first edition, in the Scriptures; and seen them again, in their second edition, as they are imprinted in our consciences, in our faith, in our manners; and so we cannot mistake, nor be deceived in them. We are that Semen Dei, that Malachi speaks of; 
2. 15.  the seed of God, which he hath sowed in his Church; and by that extraction, we are Consortes divinae Naturae, Partakers of the divine Nature itself; 
2 Pet. 1. 4.  And so grow to be Filij Dei, The Sons of God; And by that title, Cohaeredes Christi, 
Rom. 8. 17.  joint-heires with Christ; And so to be Christi ipsi, Christ's ourselves; as God calls all his faithful, 
Psa, 105. ●5  his Anointed, his Christ's; And from thence, we grow to that height, to be of the Quorum, in that Commission, Dij estis, I have said you are Gods; and not only Gods by Representation, but Idem Spiritus cum Domino; So become the same Spirit with the Lord, that as a Spirit cannot be divided in itself, 
Rom. 8. 38.  so we are persuaded, that neither death nor life, nor any creature; shall be able to separate us from God. If any man be ignorant, 
1 Cor. 14. 38.  let him be ignorant still. If he will not study his own case, let him be subject to these scorns, and these terrors still; But, Christianus idiota persuasissimum habet, 
Origen.  The vnlearned'st Christian that is (be he a true Christian) hath learning enough to establish himself so, that neither scorns, nor terrors can shake his foundations. So than you see, what fellowship of the Faithful, what household of the Righteous, what communion of Saints it is, that falls under this denomination, We; We that have laid our foundations in faith, and made our superedifications in sanctimony and holiness of life; We that have learned, and learned by the right rule the rule of Christianity, how to put a right value upon this world, and those things, which can but concern our body in this world. 
Seneca.  For Multis seruiet qui corpori seruit, says the Oracle of Moral men. That man is common slave to every body, that is a slave to his own body; That man dares displease no man, that dares not displease himself; That man will grovel, and prostrate, and prostitute himself, at every great man's threshold, that is afraid to lose a dish from his Table, or a pillow from his bed, at home; Multis seruiet, qui corpori seruit, & qui, pro illo, nimium timet; He is the true coward, that is afraid of every inconvenience, which another may cast upon his person, or fortune. Honestum ei vile est, cui corpus nimis charum est; He that hath set too high a price upon his body, will sell his soul cheap. But if we can say of the fires of tribulation, as Origen says, (whether he speak 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 under the nature, and definition of Sacraments, That they are so many visible signs of invisible Grace, that every correction from God's hand, is a Rebaptisation to m●e, and that I can see, that I should not have been so sure of salvation, without this Sacrament, without this Baptism, 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 conform itself to me, and do as I would have it; that is, concoct, and purge, and purify, and prepare me for God; If my Christianity make that impression in me, which Socrates his Philosophy did in him, who (as Gregory Nazianzen testifies of him) In carcere damnatus, egit cum discipulis, de corpore, sicut de alio ergastulo, Who, when he lay a condemned man in prison, then in that prison, taught his disciples, that the body of man, was a worse prison, then that, he lay condemned in; If I can bring these fires to this compass, and to this temper, I shall find, that as the Ark 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 Jerome say, (and upon good grounds) Grandis audaciae est, puraeque conscientque, It is an Act of greater boldness, than any man, as man, can avow, and a testimony of a clearer conscience, than any man, as man, can pretend to have, Regnum Dei postulare, & iudicium non timere, To press God for the day of judgement, and not to fear that day, (for, upon all men, considered but as men, falls that severe expostulation of the Prophet Amos, 
5. 18.  Woe unto you that desire the day of the Lord; to what end is it for you? The day of the Lord is darkness, and not light;) Yet I shall find, that such a family, such a society, such a communion there is, and that I am of that Quorum, that can say, Come what scorns can come, come what terrors can come, In Christo omnia possumus, Though we can do nothing of ourselves, yet as we are in Christ, we can do all things, because we are fixed in him, Secundum promissa; Which is our fourth and next branch, According to his promises.  
I have nothing to plead with God, 
4 Promissa.  but only his own promises. I cannot plead birthright; The jews were elder brothers, and yet were disinherited. I cannot plead descent; My mother was an Hittite, 
16. 3.  (as the Prophet Ezechiel speaks.) I am but of the half blood, at best; More of the first, then of the second Adam; more corporal, then spiritual. I cannot plead purchase; If I have given any thing for God's sake, if I have done any thing, suffered any thing, for God's sake, all that, is so far from merit, as that it is not the interest of my principal debt. Nay, I cannot plead mercy; For, 
Eph. 2. 3.  I am by nature the child 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 faithful God. So this Apostle calls him, 
1. 4, 19  Fidelem Creatorem, A faithful Creator; God had gracious purposes upon me, when he created me, and will be faithful to those purposes; so St. Paul calls Christ Fidelem Pontificem, 
Heb. 2. 17.  A faithful high Priest; graciously he meant to sacrifice himself for the world, and faithfully he did it. So Saint john call him Fidelem Testem, 
Apoc. 1. 5.  A faithful Witness; Of his Mercy he did die for me, and his spirit bears witness with my spirit that he did so. And in the same Book, 19 11. his very denomination, his very name is Faithful. For this Faithfulness in God, which is so often recommended to me, must necessarily imply a former promise; If God be Faithful, he is faithful to some contract, to some promise, that he hath made; And that promise, is my evidence. But then, to any promise, that is pretended, and not deduced from his Scriptures, he may justly plead Non est factum; He made no such promise. For, as in cases of Diffidence, and Distrust in his mercy, God puts us upon that issue, Vbilibellus, Produce your Evidence; why are you icalous of me? Where is the bill of your mother's divorce whom I have put away; 
Esa. 50. 1.  or which of my Creditors is it to whom I have sold you? So in cases of presumption in ourselves, or pressing God with his promises, (and so also, in cases of Innovation of matter of Doctrine in his Church) God puts us to the same issue, Vbi libellus, Produce your Evidence; where in my Scriptures, have I made any such Contract, any such Covenant, any such promise to you? My Witness is in Heaven, 
16. 19  says job; But yet, my Evidence is upon earth; GOD is that Witness; but that Witness hath been pleased, to be examined Ad perpetuam rei memoriam; And his testimony remains of Record, in the Church; And there, from his Scriptures, exemplified to me, by his public Notary, the Church, I may lawfully charge him, with his promise, his contract, his covenant; & else not. There is a general, and a useful observation, made by Saint Augustine, Omnium haereticorum quasi regularis est ista temeritas, This is a Regular Irregularity, this is a fixed and constant Levity, amongst all Heretics, Authoritatem stabilissimam fundatissimae Ecclesiae quasi rationis nomine & pollicitatione suparare; To overthrow the foundations of the Church upon the appearance, and pretence, and colour of Reason; God cannot have proceeded thus or thus, because there 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 deduced out of the Scriptures, they fall into that regular Irregularity, and into that constant levity, which Saint Augustine justly makes the Character, and Specification of an Heretic, to seem to proceed upon 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 established a Church, a Certain, a Visible, and Infallible Church, a Church endowed with these and these, with those and those, and such and such, and more and more Immunities and Privileges, by which, that particular Church must be Super-Catholike, and Super-universall, a 'bove all the Churches in the world, we join not with them in that boldness, to call God's discretion in question, but we join with them in that issue, Vbi libellus, Where is your evidence; which is your Scripture, which you will rely upon for that, for such a Church? For we content not ourselves, with such places of Scripture, as may serve to illustrate that Doctrine, to them, that believe it aforehand, without Scripture, but we ask such places of Scripture, as may prove it to them, who, till they see such Scriptures, believe, and believe truly, that they are not bound to believe 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, oppress me, I may find some receipts, some Medicines, some words of consolation, in a Seneca, in a Plutarch, in a Petrarch; But I proceed in a safer way, and deal upon better Cordials, if I make David, and the other Prophets of God, my Physicians, and see what they prescribe me, in the Scriptures; and look how my fellow-patient job applied that Physic, by his Patience. And if any thing heavier than that which fell upon job, fall upon me, yet I may propose one, to myself, upon whom there fell more, then can fall upon any man; for all mankind fell upon him, and all the sins of all mankind, and God's justice, God's Anger, for all the sins of all mankind fell upon him, and yet he had a glorious eluctation, a victory, a triumph overall that. And he is not only my rule, and my example, but my Surety, and my Promise, That where he is, 
joh. 14. 3.  I shall be also; not only, where he is, in Glory now, but in every step, that he made in this world; If I be with him, in his Afflictions, I shall be with him, in his Eluctation, in his Victory, in his Triumph. St. chrysostom, falling upon such a meditation, as this, is loath to depart from it; He insists upon it thus; Illine, qui à dextris Dei sedet, conform 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 Angel's 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 do all that, says that Father. But allow me the boldness, to add thus much, Cumillo, I shall be with him, before; with him, wheresoever he was in this world. I shall be with him, in his Agonies, and sadness of soul; but in those Agonies and sadnesses, I shall be with him still, in his Veruntamen, In his surrender of himself; Not my will, but thine, O Father, be done. I shall be with him upon his Cross; but in all my crosses, and in all my jealousies and suspicions 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 do According to his promise, that where he is, I shall be also. Si totus mundus lachrymis sumptis deflesset, (says the same Father) If men were made of tears, as they are made of the Elements of tears, of the occasions of tears, of miseries, & if all men were resolved to tears, as they must resolve to dust, all were not enough to lament their miserable condition, who lay hold, upon the miserable comforters of this World, upon their own merits, or upon the supererogations of other men, of which there are no promises, and cannot find that true promise, which is implied in those examples of job and Christ, appliable to themselves. Nevertheless we, we that can do so, we, that can read that promise, that where they are, we shall be, that what he hath done for them, he will also do for us, we according to his promise, declared in his Scriptures, in the midst of Scoffers, and in the midst of Terrors, expect, and look for more, than we have yea; which is another, there, and our fifth consideration.  
As God hath provided us an endlessness, 
The future.  in the world to come, so, to give us an Inchoation, a Representation of the next world, in this, God hath instituted and endlesnesse● in this world too; God hath imprinted in every natural man, and doth exalt in the supernatural, and regenerate man, an endless, and Undeterminable desire of more, than this life can minister unto him. Still God leaves man in expectation. And truly, that man can scarce prove the immortality of the soul to himself, that feels not a desire in his soul, of something beyond this life. Creatures of an inferior nature, are possessed with the present; Man is a future Creature. In a holy and useful sense, we may say, th●t God is a future God; to man especially he is so; Man's consideration of God is specially for the future. It is plain, it is evident, that that name which God hath taken in Exodus, signifies, Essence, 
3. 14. Ambros.  Being. Verum nomen Dei, Semper esse, God's proper name is Always Being. That can be said of no creature, that it always 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 be said; so much more, as that when we have said all that we can, more than so much more remains unsaid. For, 
Nazian.  Totum Deum, nemo uno nomine, exprimit, sicut nec totum aerem haurit; A man may as well draw in, all the air, at one breath, as express 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; 
Greg.  In being derived from God, we have a Being, we are something; In him we live and move and have our Being; But Deo si comparemur, nec sumus; If we be compared with God, our Being with his Being, we have no Being at all, we are Nothing. For Being is the peculiar and proper name of God. But though it be so clear, that that Name of God in Exodus is Being, yet it is not so clear, 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, Go, and tell Pharaoh that he whose name is I am, hath sent thee; yet in the Original, it is plain, and plain in the Chalde Paraphrase, that that name is delivered in the future, Ero qui ero, I shall be that I shall be, and, Go, and tell Pharaoh that he whose name is I shall be, hath sent thee. God calls upon man, even 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 forenoon, as he shall have an afternoon; God hath been God, as many millions of millions of generations, already, as he shall be hereafter; but if we consider man in the present, to day, now, how short a forenoon hath any man had; if 60. if 80. years, yet few and evil have his days been. Nay, if we take man collectively, entirely, altogether, all mankind, how short a forenoon hath man had? It is not yet 6000● years, since man had his first being. But if we consider him in his Afternoon, in his future state, in his life after death, if every minute of his 6000. years, were multiplied by so many millions of Ages, all would amount to nothing, merely nothing, in respect of that Eternity, which he is to dwell in. We can express man's Afternoon, his future Perpetuity, his everlastingness, but one way; But it is a fair way, a noble way; This; That how late a Beginning soever God gave Man, Man shall no more see an end, no more die, than God himself, that gave him life. Therefore says th' Apostle here, We, We that consider God according to his promise, expect future things, look for more at God's hand hereafter, than we have received heretofore; For his mercies are new every morning; and his later mercies are his largest mercies. How many, how great Nations perish, without ever hearing the name of Christ; But God wrapped me up in his Covenant, and derived me from Christian Parents; I sucked Christian blood, in my Mother's womb, and Christian milk at my Nurse's 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 Cross of CHRIST JESUS. How many children that are borne so, borne within the Covenant, borne of Christian Parents, do yet die before they be baptised, though they were borne heirs to Baptism? But God hath afforded me the seal of that Sacrament. And then, how many that are baptised, and so eased in original sin, do yet proceed to actual sins, and are surprised by death, before they receive the Seal of their Reconciliation to Christ, in the Sacrament of his body and his blood; but God hath afforded me the Seal of that Sacrament too. What sins soever GOD forgave me this morning, yet since the best (and I am none of them) fall seven times a day, God forgives me seven more sins, to morrow, than he did to day; and seven, in this Arithmetic, is infinite. God's temporal, God's spiritual blessings are inexhaustible. What have we that we have not received? But what have we received, in respect of that which is laid up for us? And therefore, Expectamus, We determine ourselves in God so, as that we look for nothing, but from him; But not so, as that we hope for no more from him, than we have had: For, that were to determine God, to circumscribe God, to make God finite. Therefore we bless God for our possession, but yet we expect a larger reversion. And the day intended in this Text, shall make that Reversion our Possession; which is, the day of judgement.  
Therefore, 
Expect.  in the verse, immediately before the Text, the Apostle accompanies this Expectantes, with another word; it is Expectantes, & properantes, Looking for, and hasting to, the coming of the day of God. We must have such an Expectation of that day as may imply, & testify a love to it, a desire of it, a longing for it. When these things begin to come to pass (says Christ, 
Luk. 21. 28.  speaking of the signs, preceding the last day) then look up, and lift your heads, for your Redemption draweth near. All our deiections of spirit, should receive an exaltation, in that one consolation, that that day draweth near. 
August.  Seu velimus, seu nolimus, Whether we will, or no, that day will come; but, says that Father, in that short prayer of his, the Lord hath given thee an entire Petition, for accelerating, and hasting that day of the Lord; When he bids thee say, Thy Kingdom come, he means, that thou shouldest mean, the Kingdom of glory at the judgement, as well as the Kingdom of Grace, in the Church Christ says, 
10. 14. 3.  If I go, and prepare a place for you, I will come again and receive you unto myself, that where I am, you may be also. Now, Beloved, hath Christ done one half of this, for us, and would not we have him do the other half too? Is he gone, to prepare the place, and would we not have him come to fetch us to it? Certainly Christ speaks that in favour, he intendest it for a favour, when he says, 
Apoc. 22. 1●.  Behold I come quickly. It is one favour that he will come; and seconded with another, that he will make speed to save us, that he will make haste to help us. And to establish us in that assurance, he adds in that place, Behold I come quickly, and my reward is with me; if the coming do not, if the speed do not, yet let the reward work in you a desire of that day. The last words that Christ speaks in the Bible (and amongst us, last words make deepest impressions) are, Surely I come quickly; 
Vers. 20.  And the last answer that is made in our behalves, there, is, Amen, even so, come Lord jesus. There is scarce any amongst us, but does expect this comings They that fear it, expect it, But, that crown, that the Apostle speaks of, 
2 Tim. 4. 8.  is laid up for them, that love the appearing of the Lord; Not only expect it, but love it; And no man can do so, that hath not a confidence in his cause; 
Gregor.  Aduentum 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 he know his cause to be good, and assure himself, that he shall stand upright in judgement. But can we have that assurance? Assuredly ● we may. He that hath seen the marks of election, in both editions, in the Scripture first, and then in his conscience, he that does not flatter, and abuse his own soul, nor tempt, and presume upon God, he that in a sobe● and rectified conscience, finds himself truly incorporated in Christ, truly interessed in his merits, may be sure, that if the day of judgement came now, now he should be able to stand upright in judgement. And therefore, let Schoolboys look after holy-days, and worldly men after rent-dayes, and Travellers after Fairedayes, and Chapmen after market-days, Nevertheless, We, we that have laid hold upon God, and laid hold upon him by the right handle, According to his promises, Expectamus, We look for this day of the Lord, and Properamus, We are glad it is so near, and we desire the further hasting of it.  
But then, 
Wait.  Beloved, the day of our death is the Eve 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 judgement, For, between these, these eyes shall see no more days. And then, are we bound, nay, may we lawfully wish, and desire the day of our death, as we have said, we are bound to do the day of judgement; The Souls of the Martyrs under the Altar in Heaven, cry unto God there, 
Apoc. 6. 9  Vsque quo Domine, How long o Lord holy and true, dost thou not judge, and avenge our blood? That which those Martyrs solicit there, is the day of judgement; And though that which they ask, was not presently granted, but the day of judgement put off, for a time, yet God was not displeased with their solicitation; for, for all that, he gave them then, their white robes; testimony enough, of their innocence. If we could wish our own death, as innocently, as harmlessly, as they did the day of judgement, if no ill circumstances in us, did vitiate our desire of death, if there were no dead flies in this ointment, 
Eccles. 10. 1.  (as Solomon speaks) if we had not, at least, a collateral respect, (if not a direct, and principal) to our own ease, from the incum brances, and grievances, and annoyances of this world, certainly we might safely desire, piously wish, religiously pray for our own death. But it is hard, very hard to de●est those circumstances, that infect it. For if I pretend to desire death, merely for the fruition of the glory, of the sight of God; I must remember, that my Saviour desired that glory, and yet stayed his time for it. If I pretend to desire death, that I might see no more sin, hear no more blasphemies from others, it may be I may do more good to others, than I shall take harm by others, if I live. If I would die, that I might be at an end of temptations, in myself, yet, I might lose some of that glory, which I shall have in Heaven, by resisting another years' 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) implies a joy, and a gladness of it, when it shall come, (whether we consider that, as the day itself, the day of judgement, or the Eve of the day, the day of our death) so doth this looking for it, imply a patient attending of God's leisure. For our example, the Apostle says, The earnest expectation of the Creature, 
Rom. 8.19.  waiteth for the manifestation of the Son of God; It is an earnest expectation, and yet it waits; and, for our nearer example, 
Vers. ●3.  We ourselves, which have the first fruits of the spirit, groan within ourselves; But yet, he adds, we wait for the adoption, the redemption of the body. Though we have some ears, we wait for the whole sheaves. And we may be content to do so, for we shall not wait long. 
1. 2. 11.  This is the last time, says St. john; speaking of the present time of the Gospel; 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 Gospel was to come in. But this is the last time; There shall be no more changes, after the Gospel; the present state of the Gospel shall land us upon the judgement. And (as the Vulgate reads that place, Novissima horaest, If God will have us stay a little longer, it is but for a few minutes; for, this is our last hour. We feel scorns, we apprehend terrors, Nevertheless we, we rooted in his promises, do expect, we are not at an end of our desires, and with an holy impatience that he would give us, and yet with a holy patience till he be pleased to give us New Heavens and new Earth, wherein dwelleth Righteousness; Which are the two branches, which remain yet to be considered.  
As in the first discoveries 
New Heavens.  of the unknown parts of the world, the Maps and Cards which were made thereof, were very uncertain, very unperfect, so in the discovery of these New Heavens, th● expositions of those who have undertaken that work, are very diverse. First, Origen, citing for his opinion, Clement, whom he calls the Disciple of the Apostles, takes those heavens, and that Earth, which our Antipodes, (and generally those that inhabits the other Hemisphere) inhabit, to be the new Heavens and the new Earth of this Text. He says, Oceanus intransibilis ad reliquos mundos, There are Worlds beyond these Worlds, beyond that Ocean, which we cannot pass, nor discover, says Origen; But, those Worlds, and those Heavens, and that Earth shall be discovered before the last day, and the Gospel of Christ be preached in all those places; And this is our expectation, that which we look for, According to his promises, in the intention, and exposition of Origen. Those that were infected with the heresy of the Chiliasts, or Millenarians (with which heresy diverse great and learned men, whom we refuse not to call Fathers in the Primitive Church, were infected) upon the mistaking of those words in the Apocalypse, 
20.4.  of reigning with Christ a thousand years after the first Resurrection, argued and concluded a happy temporal state, of God's Saints here, upon this Earth, for so many years after that day. So that, though there should not be truly a new Earth, and new Heavens, but the same Heavens, and the same Earth as was before, for those future thousand years, yet, because those Saints of God, which in their whole former life, had been in misery, upon this Earth, should now enjoy all earthly happiness, upon the same Earth for a thousand years, before they ascended into Heaven, these Heavens, and this Earth (because they are so to them) are called a new Earth, and a new Heavens, by those Millenarians. St. Jerome, and St. Augustine, and after them, the whole stream run in another channel. They say, that these Heavens, and this Earth shall be so purified, so refined, by the last fires of conflagration, as that all corruptible qualities shall be burnt out of them, but they, in their substance, remain still. To that, those words of St. Paul help to incline them, Perit figura, 
1 Cor. 7. 31.  The fashion of this world passeth away; The fashion, not the substance. For, it is Melioratio, non interitus, The world shall be made better, but it shall not be made nothing. But, to what end shall it be thus improved? In that, St. Augustine declares himself; 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 be a fit habitation for those Saints of God; and so even this World, and whatsoever is not Hell, shall be Heaven. And, truly, some very good Divines, of the Reformation, 
Polanus.  accompany those Ancients in that Exposition, that these Heavens purified with those fires, and super-inuested with new endowments, shall be the everlasting habitation of the blessed Saints of God. But still, in these discoveries of these new Heavens, and this new Earth, our Maps will be unperfect. But as it is said of old Cosmographers, that when they had said all that they knew of a Country, and yet much more was to be said, they said that the rest of those countries were possessed with Giants, or Witches, or Spirits, or Wild beasts, so that they could pierce no farther into that Country, so when we have travelled as far as we can, with safety, that is, as far as Ancient, or Modern Expositors lead us, in the discovery of these new Heavens, and new Earth, yet we must say at last, that it is a Country inhabited with Angels, and archangels, with Cherubins, and Seraphins, and that we can look no farther into it, with these eyes. Where it is locally, we inquire not; We rest in this, that it is the habitation prepared for the blessed Saints of God; Heavens, where the Moon is more glorious than our Sun, and the Sun as glorious as He that made it; For it is he himself, the Son of God, the Sun of glory. A new Earth, where all their waters are milk, and all their milk, honey, where all their grass is corn, and all their corn, 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 every thing, is every minute, in the highest exaltation, as good as it can be, and yet super-exalted, & infinitely multiplied, by every minute's addition; every minute, infinitely better, than ever it was before. Of these new heavens, & this new earth we must say at last, that we can say nothing; For, the eye of Man hath not seen, nor ear heard, nor heart conceived, the State of this place. We limit, and determine our consideration with that Horizon, with which the Holy Ghost hath limited us, that it is that new Heavens, and new Earth, wherein dwelleth Righteousness.  
Here then the Holy Ghost intends the same new Heavens, 
Righteousness.  and new Earth, which he does in the Apocalypse, 
21. 1.  and describes there, by another name, the new jerusalem. But here, the Holy Ghost does not proceed, as there, to enamour us of the place, by a promise of improvement of those things, which we have, and love here; but by a promise of that, which here we have not at all. There, and elsewhere, the holy Ghost applies himself, to the natural affections of men. To those that are affected with riches, he says, 
Ver. 18.  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, he promises an everlasting association, with that beautiful Couple, that fair Pair, which spend their time, in that contemplation, and that protestation, Ecce tu pulchra dilecta mea; 
Cant. 1. 15, 16. ●  Ecce tu pulcher; Behold thou art fair, my Beloved, says he; and then, she replies, Behold thou art fair too; noting the mutual complacency between Christ and his Church there. To those which delight in Music, he promises continual singing, and every minute, a new song; To those, whose thoughts are exercised upon Honour, and Titles, Civil, or Ecclesiastical, he promises Priesthood, and if that be not honour enough, a Royal Priesthood; And to those, who look after military honour, Triumph after their victory, in the Militant Church; And to those, that are carried with sumptuous, and magnific feasts, a Marriage supper of the Lamb, where, not only all the rarities of the whole world, but the whole world itself shall be served in; The whole world shall be brought to that fire, and served at that Table. But here, the holy Ghost proceeds not that way; by improvement of things, which we have, and love here; riches, or beauty, or music, or honour, or feasts; but by an everlasting possession of that, which we hunger, and thirst, and pantafter, here, and cannot compass, that is, justice, or Righteousness; for, both those, our present word denotes, and both those we want here, and shall have both, for ever, in these new Heavens, and new Earth.  
What would a worn and macerated suitor, 
justice..  oppressed by the bribery of the rich, or by the might of a potent Adversary, give, or do, or suffer, that he might have justice? What would a dejected Spirit, a disconsolate soul, oppressed with the weight of heavy, and habitual sin, that stands naked in a frosty Winter of desperation, and cannot compass one fig leaf, one colour, one excuse for any circumstance of any sin, give for the garment of Righteousness? Here there is none that does right, none that executes justice; or, not for justice sake. He that does justice, does it not at first; And Christ does not thank that judge, 
Luk. 18. 2.  that did justice, upon the woman's importunity. justice is no justice, that is done for fear of an Appeal, or a Commission. There may be found, that may do justice at first; At their first entrance into a place, to make good impressions, to establish good opinions, they may do some Acts of justice; But after, either an Vxoriousnesse to wards to the wife, or a Solicitude for children, or a facility towards servants, or a vastness of expense, quenches, and ouercom's the love of justice in them; Non habitat, In most it is not; but it dwells not in any. In our new Heavens, and new Earth, dwelleth justice. And that's my comfort; that when I come thither, I shall have justice at God's hands. It was an Act of mercy, merely, that God decreed a means of salvation; But to give salvation to them, for whom Christ gave that full satisfaction, is but an act of justice. 
2. Thess. 1. 6.  It is a righteous thing with God, to recompense Tribulation to them, that trouble you, and to you who are troubled, rest with us, says the Apostle. It is an act of the same justice, to save the true Believer, as to damn him, who by unbelief, hath made himself a Reprobate.  
justice dwells there, 
Righteousness.  and there dwells Righteousness; Of which there is none in this world; None that grows in this world; none that is mine own; For; howsoever we do dispute, or will conclude of inherent Righteousness, it is, indeed, rather adheherent, then inherent; rather extrinsecall than intrinsical. Not that it is not in myself; in my will; but it is not of myself, nor of my will; My will was never able to rectify, to justify itself; But the power of God's grace calls in a foreign Righteousness, to my succour, the Righteousness of my Saviour, and calls his, and makes his, my Righteousness. But yet, Non habitat, This Righteous dwells not unremovable, in me, here. Though I have put on that garment, in Baptism, and girt it to me closer in the other Sacrament, and in some acts of holiness, yet, my sins of infirmity slacken this garment, and it falls from me, before I am aware, and in my sins of contempt, and rebellion, I tear it off, and throw it away myself. But in this new state, these new Heavens, & new Earth, justicia habitat, This Righteousness shall dwell; I shall have an innocence, and a constant innocence; a present impeccancy, and an impeccability for the future. But, in this especially, is Righteousness said to dwell there, because this Righteousness, is the very Son of God, the Son of Righteousness himself. And, this day, the day of his second Coming, is the last day of his Progress; For, ever after that day, these new Heavens, and new Earth shall be his standing house, where he shall dwell, and we with him; as himself hath said, 
Mat. 14. 43  The Righteous shall shine forth, as the Sun itself; As the Son of God himself, as the Son of glory, as the Son of Righteousness himself. For, God shall impart to us all, a mysterious Gavelkinde, a mysterious Equality of fullness of Glory, to us all: God shall not whisper to his own Son, a Seed à dextris, Sat thou at my right hand; nor a Hodie genuite, This day have I begotten thee, nor a Ponam inimicos tuos, I will make thine enemies thy footstool, 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 jesus, shall be as one man, and as that one Man, who was so the Son of Man, as that he was the Son of God too. And God shall say to us 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 us all, Hodie genui vos, This day I have begotten you all; begotten you in the confirmation of my first Baptism, in the ratification of my first Election; And to us all, Ponam inimicos vestros, I will make all your enemies your footstool; For God shall establish us there, Vbi non intrat inimicus, 
Aug.  nec amicus exit, Where no man shall come in, that troubles the company, nor any, whom any of the company loves, go out; but we shall all, not only have, but be a part of that Righteousness which dwells in these new Heavens, and new Earth, which we, According to his promise look for.  
ANd be this the end of our first Text, 
Commemoration.  as it is a Text for Instruction. Pass we now to our second, our Text for Commemoration. Close we here this Book of life, from which we have had our first Text, And, Surge quae dormis in puluere, Arise thou Book of Death; thou, that sleepest in this consecrated dust; and hast been going into dust, now, almost a Month of days, almost a Lunary year, and dost deserve such Anniverssaries, such quick returns of Periods, and a Commemoration, in every such year, in every Month; Arise thou, and be another Commentary to us; and tell us, what this new Heaven, and new Earth is, in which, now, thou dwellest, with that Righteousness. But we do not invoke thee, as thou art a Saint in Heaven; Appear to us, as thou didst appear to us a month ago; At least, appear in thy history; Appear in our memory; that when every one of us have looked upon thee, by his own glass, and seen thee in his own Interest, such, as thou wast to him, That when one shall have seen thee, the best wife, And a larger number, the best mother, And more than they, a whole Town, the best Neighbour, And more than a Town, a large body of noble friends, the best Friend, And more than all they, all the world, the best example, when thou hast received this Testimony from the Militant Church, as thou hast the recompense of all this, in thy Blessed Soul, in the Triumphant, yet, because thy body is still within these Walls, be still content, to be one of this Congregation, and to hear some parts of this Text re-applieed unto thee.  
Our first word, Nevertheless, 
Nevertheless.  puts us first upon this consideration, That she lived in a Time, wherein this Prophecy of Saint Peter, in this Chapter, was over-abundantly performed, That there should be scoffers, jesters in divine things, and matters appertaining to God, and his Religion. For, now, in these our days, excellency of Wit, lies in profaneness; he is the good Spirit, that dares abuse God; And he good company, that makes his company the worse, or keeps them from goodness. This being the Air, and the Complexion of the Wit of her Times, and her inclination, and conversation, naturally, cheerful, and merry, and loving facetiousness, and sharpness of wit, Nevertheless, who ever saw her, who ever heard her countenance a profane speech, how sharp soever, or take part with wit, to the prejudice of Godliness? From this I testify her holy cheerfulness, and Religious alacrity, (one of the best evidences of a good conscience) That as she came to this place, God's house of Prayer, duly, not only every Sabbath, when it is the house of other exercises, as well as of Prayer, but even in those weekdays, when it was only a house of Prayer, as often as these doors were opened for a holy Convocation, And, as she ever hastened her family, and her company hither, with that cheerful provocation, For God's sake let's go, For God's sake let's be there at the Confession. So, herself, with her whole family, (as a Church in that elect lady's house, to whom john writ his second Epistle) did, every Sabbath, shut up the day, at night, with a general, with a cheerful singing of Psalms, This Act of cheerfulness, was still the last Act of that family, united in itself, and with God. God loves a cheerful giver; Mu●h more a cheerful giver of himself. Truly, he that can close his eyes, in a holy cheerfulness, every night, shall meet no distempered, no inordinate, no irregular sadness, then, when God; by the hand of Death, shall close his eyes, at last.  
But, return we again to our Nevertheless; You may remember, that this word in our former part, put us first upon the consideration of Scoffers at the day of judgement, and then, upon the consideration of Terrors, and sad Apprehensions at that day. And for her, some sicknesses, in the declination of her years, had opened her to an overflowing of Melancholy; Not that she ever lay under that water, but yet, had sometimes, some high Tides of it; and, though this distemper would sometimes cast a cloud, and some half damps upon her natural cheerfulness, and sociableness, and sometimes induce dark, and sad apprehensions, Nevertheless, who ever heard, or saw in her, any such effect of Melancholy as to murmur, or repine, or dispute upon any of God's proceedings, or to lodge a jealousy, or Suspicion of his mercy, and goodness towards her, and all hers? The Wit of our time is Profaneness; Nevertheless, she, that loved that, hated this; Occasional Melancholy had taken some hold in her, Nevertheless, that never Eclipsed, never interrupted her cheerful confidence, & assurance in God.  
Our second word denotes the person; We, Nevertheless We; And, here in this consideration, Nevertheless she. This may seem to promise some picture, some Character of her person. But she was no stranger to them that hear me now; nor scarce to any that may hear of this here● after, which you hear now, and therefore, much needs not, to that purpose. Yet, to that purpose, of her person, and personal circumstances, thus much I may remember some, and inform others, That from that Worthy family, 
Daughter of Sir Rich sister of Sir Fran. Aun● of Sir Rich. Neupo●●, of Arcol.  whence she had her original extraction, and birth, she sucked that love of hospitality, (hospitality, which hath celebrated that family, in many Generations, successively) which dwelled in her, to her end. But in that ground, her Father's family, she grew not many years. Transplanted young from thence, by marriage, into another family of Honour, as a flower that doubles and multiplies by transplantation, she multiplied into ten Children; 
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 Ambassador in France, and now of his Majesty's Council of War.  Iob's number; and Iob's distribution, (as she, herself would very often remember) seven sons, and three daughters. And, in this ground, she grew not many years more, than were necessary, for the producing of so many plants. And being then left to choose her own ground in her Widowhood, having at home established, and increased the estate, with a fair, & noble Addition, proposing to herself, as her principal care, theeducation of her children, to advance that, she came with them, and dwelled with them, in the University; and recompensed to them, the loss of a Father, in giving them two mothers; her own personal care, and the advantage of that place; where she contracted a friendship, with diverse reverend persons, of eminency, and estimation there; which continued to their ends. And as this was her greatest business, so she made this state, a large Period; for in this state of widowhood, she continued twelve years. And then, returning to a second marriage, that second marriage turns us to the consideration of another personal circumstance; that is, the natural endowments of her person; Which were such, as that, (though her virtues were his principal object) yet, even these her personal, and natural endowments, had their part, in drawing, and fixing the affections of such a person, as by his birth, 
Sir john Danvers only brother to the Earl of Danby.  and youth, and interest in great favours in Court, and legal proximity to great possessions in the world, might justly have promised him acceptance, in what family soever, or upon what person soever, he had directed, and placed his Affections. He placed them here; neither diverted 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 years, was thus reduced to an evenness, that she had a cheerfulness, agreeable to his youth, and he a sober staidness, conformable to her more years. So that, I would not consider her, at so much more than forty, nor him, at so much less than thirty, at that time, but, as their persons were made one, and their fortunes made one, by marriage, so I would put their years into one number, and finding a sixty between them, think them thirty a piece; for, as twins of one hour, they lived. God, who joined them, then, having also separated them now, may make their years even, this other way too; by giving him, as many years after her going out of this World, as he had given her, before his coming into it; and then, as many more, as God may receive Glory, and the World, Benefit by that Addition; That so, as at their first meeting, she was, at their last meeting, he may be the elder person.  
To this consideration of her person then, belongs this, that God gave her such a comeliness, as, though she were not proud of it, yet she was so content with it, as not to go about to mend it, by any Art. And for her Attire, (which is another personal circumstance) it was never sumptuous, never sordid But always agreeable to her quality, and agreeable to her company; Such as she might, and such, as others, such as she was, did wear For, in such things of indifferency in themselves, many times, a singularity may be a little worse, than a fellowship in that, which is not altogether so good. It may be worse, nay, it may be a worse pride, to wear worse things, than others do. Her rule was mediocrity.  
And, as to the consideration of the house, belongs the consideration of the furniture too, so, in these personal circumstances, we consider her fortune, her estate. Which was in a fair, and noble proportion, derived from her first husband, and fairly, and nobly dispensed, by herself, with the allowance of her second. In which she was one of God's true Stewards, and Almoners too. There are dispositions, which had rather give presents, then pay debts; and rather do good to strangers, than to those, that are nearer to them. But she always thought the care of her family, a debt, and upon that, for the provision, for the order, for the proportions, in a good largeness, she placed her first thoughts, of that kind. For, for our families, we are Gods Stewards; For those without, we are his Almoners. In which office, she gave not at some great days, or some solemn goings abroad, but, as Gods true Almoners, the Sun, and Moon, that pass on, in a continual doing of good, as she received her daily bread from God, so, daily, she distributed, and imparted it, to others. In which office, though she never turned her face from those, who in a strict in quisition, might be called idle, and vagrant Beggars, yet she ever looked first, upon them, who laboured, and whose labours could not overcome the difficulties, nor bring in the necessities of this life; and to the sweat of their brows, she contributed, even her wine, and her oil, and any thing that was, and any thing, that might be, if it were not, prepared for her own table. And as her house was a Court, in the conversation of the best, and an Almeshouse, in feeding the poor, so was it also an Hospital, in ministering relief to the sick. And truly, the love of doing good in this kind, of ministering to the sick, was the honey, that was spread over all her bread; the Air, the Perfume, that breathed over all her house; The disposition that dwelled in those her children, and those her kindred, which dwelled with her, so bending this way, that the studies and knowledge of one, the hand of another, and purse of all, and a joint-facility, and openness, and accessiblenesse to persons of the meanest quality, concurred in this blessed Act of Charity, to minister relief to the sick. Of which, myself, who, at that time, had the favour to be admitted into that family, can, and must testify this, that when the late heavy visitation fell hotly upon this Town, when every door was shut up, and, lest Death should enter into the house, every house was made a Sepulchre of them that were in it, then, then, in that time of infection, diverse persons visited with that infection, had their relief, and relief appliable to that very infection, from this house.  
Now when I have 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 marriage, And that the house itself, was those fair bodily endowments, which God had bestowed upon her, And the furniture of that house, the fortune, and the use of that fortune, of which God had made her Steward and Almoner, when I shall also have said, that the Inhabitants of this house, (rather the servants, for they did but wait upon Religion in her) were those married couples, of moral virtues, Conversation married with a Retiredness, Facility married with a Reservedness, Alacrity married with a thoughtfulness, and Largeness married with a Providence, I may have leave to depart from this consideration of her person, and personal circumstances, le●t by insisting longer upon them, I should seem to pretend, to say all the good, that might be said of her; But that's not in my purpose; yet, only therefore, because it is not in my power; For I would do 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 appertain more expressly to me, than these personal, or civil, or moral things do.  
In those, the next is, the Secundum promissa, That she governed herself, according to his promises; his promises, laid down in his Scriptures. For, as the rule of all her civil Actions, was Religion, so, the rule of her Religion, was the Scripture; And, her rule, for her particular understanding of the Scripture, was the Church. She never diverted towards the Papist, in undervaluing the Scripture; nor towards the Separatist, in undervaluing the Church. But in the doctrine, and discipline of that Church, in which, God sealed her, to himself, in Baptism, she brought up her children, she assisted her family, she dedicated her soul to God in her life, and surrendered it to him in her death; And, in that form of Common Prayer, which is ordained 〈◊〉 by ●hat Church, and to which she had accustom●td herself, with her family wide 〈◊〉 day, she joined with than company, which was about her deathbed, in answering to every par● thereof, which the Congrgationl is directed to answer to with a clear understanding, with a constant memory, with a distinct ●voyed, not 〈◊〉 hours before she died 〈◊〉 According to this promise that is, the will of God manifested in the 〈◊〉, She expected; She expected this, that she hath rece●ued; God's Physioke, and God's 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 upon the death, a Morte upon the Mor●eris● a Spiritual death after the bodily, than we died according to Gods threatening; Now, when by the Gospel, that second death is taken off, though we die still, yet we die according to his Promise; That's a part of his mercy, and his Promise, which his Apostle gives us from him, 
1 Cor. 15. 51  That we shall all be changed; For, after that promise, that change, follow's that triumphant Acclamation, 
Vers. 5●.  O death where is thy sting, O grave where is thy victory? Consider us fallen in Adam, and we are miserable, that we must die, But consider us restored, and redintegrated in Christ, we were more miserable if we might not die; We lost the earthly Paradise by death then; but we get not Heaven, but by death, now. This she expected till it came, and embraced it when it came. How may we think, she was joyed to see that face, that Angels delight to look upon, the face of her Saviour, that did not abhor the face of his fearfullest Messenger, Death's Shee showed no fear of his face, in any change of her own; but died without any change of countenance, or posture●, without any struggling, any disorder; but her Deathbed was as quiet●, ascher Graus. To another Magdalen, Christ said up 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 〈…〉 grown to be vexd●●on, and s●rrow, was her last 〈◊〉 horb, were, 〈◊〉 my will to the will of God; so we doubt not but the first word which she heard there, was that Euge, from her Saviour, Well done good and faithful servant, enter into thy mastersioy.  
She expected that, dissolution of body, and soul; and rest in both, from the encumbrances, and tentations of this world. But yet, she is in expectation still; Still a Reversionarie; And a Reversionary upon along life; The whole world must die, before she come to a possession of this Reversion; which is a Glorified body in the Resurrection. In which expectation, she returns to her former charity; she will not have that, till all we, shall have it, as well as she; She eat not her morsels alone, in her life, (as job speaks) She looks not for the glory of the Resurrection alone, 
31. 17.  after her death. But when all we, shall have been mellowed in the earth, many years, or changed in the Air, in the twinkling of an eye, (God knows which) That body upon which you tread now, That body which now, whilst I speak, is mouldering, and crumbling into less, and less dust, and so hath some motion, though no life, That body, which was the Tabernacle of a holy Soul, and a Temple of the holy Ghost, That body that was eyes to the blind, and hands, and feet to the lame, whilst it lived, and being dead, is so still, by having been so lively an example, to teach others, to be so, That body at last, shall have her last expectation satisfied, and d'well bodily, with that Righteousness, in these new Heavens, and new Earth, for ever, and ever, and ever, and infinite, and super-infinite e'ers. Wee●nd all, with the valediction of the Spouse to Christ● His left hand is under my head, 
Cant. 8. 3.  and his right embraces me, was the Spouses valediction, and goodnight to Christ then, when she laid herself down to sleep in the strength of his Mandrakes, and in the power of his Spices, as it is expressed ●here; that is, in the influence of his mercies. Beloved, every good Soul is the Spouse of Christ● And this good Soul, being thus laid down to sleep in his peace, His left hand under her head, gathering, and composing, and preferuing hen dust, for future Glory, His right hand embracing her, assuming, and establishing her soul in present Glory, in his name, and in her behalf, I say that, to all you, which Christ says there, in the behalf of that Spouse, 
Vers. 4.  Adiuro vos, I adjure you, I charge you, O daughters of jerusalem, that ye wake her not, till she please. The words are directed to the daughters, rather than to the sons of jerusalem, because for the most part, the aspersions that women receive, either in Moral or Religious actions, proceed from women themselves. Therefore, Adiuro vos, I charge you, Oye daughters of jerusalem, wake her not. Wake her not, with any half calumnies, with any whisperings; But if you will wake her, wake her, and keep her awake with an active imitation, of her Moral, and her Holy virtues. That so her example working upon you, and the number of God's Saints, being, the sooner, by this blessed example, fulfilled, we may all meet, and meet quickly in that kingdom, which hers, and our Saviour, hath purchased for us all, with the inestimable price of his incorrup●tible blout. To which ●●glorious Son of God, etc.  
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 haud ●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 mulctaverit.  
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 brevem,  
Animam recentemrite curavit sacris  
Adorta numen acr● & igue â prece.  
Dein familiam lustrat, & res prandij  
Horti, colique distributim pensitat.  
Suum cuique tempus & locus datur.  
Ind exiguntnr pensa crudo vespere.  
Ratione cer●● vita constat & domus,  
Prudenter inito quot-diebus calculo.  
Tot â renident aede decus & suavitas  
 
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 urnaclausa est unico,  
Herbae exo●etae, ros-marinus aridus?  
Matrine linguam refero, solùm ut mordeam?  
Abito barde. quam 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 tenant.  
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, ut 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 invinm.  
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 urgeo:  
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, not superesse licet.  〈…〉  

GAlene frustra 〈…〉  〈…〉  

Pallida 〈…〉  
Tam langue●s genitrix ●in●ri supp●sta fug●●●:  
Verum 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 domuncula tignis  
Rure, br●nisque hortus, cuius cum ve●●ere slorum  
Luctatur spacium, qualem tamen eligit aequi  
Iudi●ij dominus stores ut 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 severus 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 sanctis  
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 plwiam: fletus suppedit âsset aquas.  
tilius incumbit Dano: Gallusque marinis:  
Nos flendo: haec nostrûm tessera sola ducum.  
Sic aewm 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 usque notos tenebricosos  
Et maestum nimio madore Coelum  
Tellurisque Britannicae salivam  
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 pervetusta deflet,  
Deducens lacrymas prioris avi  
Ne serae meritis tuis venirent.  
Non est angulus uspiam serenus,  
Nec cingit mare, nunc inundat o●●nes.   

DVm librata suis haeret radicibus ilex  
Nescia vulturnis cedere, firma manet.  
Post ubi crudelem sentit divisa securom  
Quò placet oblato, mortua fertur, hero:  
Arbor & ipse inu●r sa vocor: dumque 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 Ulysses,  
Alteraque hac tua mors, Ilias esto mihi.   

FAcesse Stoica plebs, obambulans cautes.  
Exutastrato carnis, ossibus constans,  
jisque siccis adeo ut os molossorum  
Haud glubat inde tres teruncios escae.  
Dolere prohibes? ant 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, uxor fid●, severaparens.  
Magnatuque● inopumque● aequum certamen & ardor:  
Nobilitate illos, hos pie tate rapit.  
Sic excelsa humilisque simull●●a dissita iunxit,  
Quic quid habe4 tellus quicquid & astra, fruens.   

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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 ut sileam.