A SERMON Preached at the FUNERAL Of that incomparable Lady, the Honourable, the Lady MARY ARMYNE. By J. D. M. A. With an Epistle, and Elegy, by two Grave Divines. Sancti sunt honorandi propter imitationem.— Whose Faith Follow. LONDON, Printed for Nevil Simmons at the Prince's Arms in St. Paul's Churchyard, 1676. TO THE HONOURABLE, William Pierreponte Esq Sir, I Do not trouble you with these Lines to flatter you, your high merits and just and numerous Praises raise you above the reach of that usual endeavour of self-seeking; But to present you with those things which received being at first, and now publishing by you desires, as also to leave in your Hand some few short Remarks of the many large Excellencies of a near Relation of your own, whom (I know) your Nature and Conscience will invite you to imitate. What I here offer to your perusal, stands in great need of your candour, because it was drawn up under great discomposure of mind, the reason of which you will easily guess. That you may close the world as your dearest Aunt did, that is, full of days, Peace, and Honour, etc. is the most hearty Prayer of Sir, Your Honour's great Admirer, and most Humble Servant J. D. TO THE READER. Reader, AS Historians do freely divulge the crimes and shame, even of Princes when they are dead, whom yet men are bound for the sake of their Office, and the Government of the world, to honour while they live, and (if it may be) to conceal their faults, that contempt disable them not, to the detriment of the Republic; so I take it to be a great duty to transmit the examples of holy and worthy persons to posterity, and to publish their just praises, especially to a world which is inclined to mis-understand, and vilify and abuse such, whom they must imitate if ever they will partake of their felicity: For God who will have the names of the wicked to rot, will have the memory of the just to be blessed. Their praise is more Gods praise than theirs: The common and dangerous sin of Pride, will so readily feed upon imprudent commendations, that we must be very cautelous how we so tempt the living: But the dead are out of the reach of such temptation: Yet even the living that honour God must be honoured by men, and shall be honoured by God: But we must praise them most behind their backs. Much of the work of God and of the Devil in the world, is carried on by Praising or Dispraising persons: God speaketh so highly of his sanctified people, and giveth them such honourable names, as we durst never have done, if he had not gone before us in it: What greater things can be spoken of them here, than that they are his chosen and peculiar treasure, his jewels, the apple of his eye, the beloved of his soul, his servants, his friends, the members of his Son, his children, and the heirs of life, yea and coheirs with Jesus Christ, and that he is their Father and their God, etc. Yet doth he know more faults in them than we do, and hateth those faults much more than we. But he better knoweth the excellency of his Graces and Image, and their relation to Christ, and what he will make them hereafter in Glory? He that sent his Son to bring home wand'ring sinners to himself, and to redeem them from iniquity and make them a peculiar people, zealous of good works, a holy nation, a royal Priesthood, or a Kingdom of Priests to offer him sacrifices acceptable through Christ, he that hath written a holy Law, to make them holy, and maketh it the work of his spirit to sanctify them, will certainly be glorified in their holiness: To this end the light of their good works must shine before men, Matth. 5.16. though no ostentation must be made for their own glory. And though they dishonour themselves, and displease him, by their manifold imperfections, yet he that washeth them in his blood, will come at last with thousands of his Angels to be glorified in his Saints, and admired in all them that do believe, and will present them without spot or blemish to his Father, Ephes. 5. 2 Thes. 1.9, 10, 11. The due praises of the holy heirs of life, and the notice of their certain difference from the ungodly world, is a matter of grand importance to mankind: Who can believe else that God is holy, and a lover of goodness, and the righteous Governor of the World? Who can believe that Christ is the Saviour of souls, if he save them not from their sins? Matth. 1.21. Or that he is the true Physician, if he do not heal men, or that he is any better than Philosophers or common Teachers, if he make his truest followers no better? Who can believe that there is a sanctifying Spirit if none be sanctified by him? And who can believe that there is any heavenly Glory to be hoped for, if there be none that by a heavenly mind and conversation are prepared for it? For I know not whether the Sadducee that believeth not any future glory, do err more grossly than they that think that all, even ungoldy sinners shall possess it. Let unbelievers hear of never so holy a Law, if they see not also a holy people, they will think it is but a Romance or Fancy, and describeth but an Utopia or City in the Sun. And if the ungodly see non much better than themselves, they must needs believe either that there is no salvation, or that they shall be saved notwithstanding all their wickedness. The holy Scriptures are perfecter in their kind than the holiest men on earth; for they are free from culpable errors and defects: But God's Image on his Saints is of a nobler kind, than that which is in the Scriptures; for it is a living word and Image: It is holy Life, and Light, and Love, which the Scripture (in itself a seal or dead Letter) was indtied to effect: And the end is better than the means as such. The Devil knowing this, doth labour above all, if it may be, to keep men without this Image of God; If not, to blot and blemish it, by men's folly, errors and miscarriages; or if that may not be, to hid it by slanders and the reproach of wicked lying tongues; for by so doing his malice doth many ways attain its ends: He robbeth God of the Glory of his Grace (and it is God that he most maligneth): And dishonoureth Christ and his Gospel and true Religion: He tempteth the world into the damning sin of malignant calumny and persecution: And he injureth God's servants in their due reputation: But chief he thereby deterreth the ignorant from a holy life, and keepeth them quiet in a state of sin, and a worldly life, as thinking that indeed there is no better. And there are scarce any in the world that wrong God more, than they that rob him of the Glory of his servants real holiness. That is, 1. They that live wickedly, or no better than Infidels, while they profess the Christian Faith. 2. They that by false accusations would make the best men seem the worst, and make serious Religion suspected to be but humorous singularity and hypocrisy, and who upon lying fame will vend any calumny against the innocent; and that upon worldly interest and the advantage of civil discords will injuriously make good men odious to their Superiors, and the Rulers of the World. 3. Yea and those that while they pretend to the strictest religiousness, do maculate that profession with scandalous practices, with pride and self-conceit, with perverse opinions, and with such miscarriages and follies as tend to persuade the unbelieving world, that Christians are as bad and contemptible as any other men. Christ himself teacheth men, as to know the thorns and thistles by their pricks and rending property, and the wolves in sheep's clothing, by their devouring of his Flocks, (for those are the fruits to which he doth refer us) so to know the Vine and the Figtree also by their fruits, and his Disciples by their extraordinary love to one another (and to all men.) And to tell unbelievers that Christians are holy, selfdenying, loving, humble, heavenly persons, when they see no such thing appearing in their converse, yea when they commonly see the contrary, will seem more incredible to them, than to tell them of Saints in the unseen world, where such persons may be for aught they know, though they take invisible things to be uncertain. And if Christianity made no greater a change upon man's soul, than to bring men to a lifeless uneffectual formality, and to paint over a fleshly, worldly life with a few good words, and to differ from Philosophers no further than some Learned Divines themselves do, that is, not in their holy Love, obedience, humility, patience, hope and joy, but in their opinions and words, in going to Church and saying their Prayers, and keeping up their several forms and orders, and contending fiercely for their several Sects, I could not myself, be hearty a Christian. The Kingdom of God is not in Word but in Power, and it is not meats and days and ceremonies, but Righteousness and Peace and joy in the Holy Ghost: And he that in these things serveth Christ, is acceptable to God and approved of men (except they be Tyrants, Sectaries, or malignant.) Upon these accounts I take it to be a real part of his Master's service, which this Reverend Brother hath here performed, in transmitting to posterity so much of the exemplary Life of this excellent Lady in her deserved praise: And as it is said of Antonine, that it is the top of all his Praises, that while a multitude of Writers, Heathen and Christian, described his great virtues, no one was found that contradicted them, and spoke against him: So I think our Brother's work (here undertaken) is such as is like to meet with no gainsayers, nor need he fear lest any should cast any blots upon the portraiture which he hath drawn. Those of us, who are called publicly to militate against the errors and wickedness of the world, must expect to have as many defame, calumniate and reproach us, as to praise us: But such persons as are placed in a calmer Region, and are called to serve God in a less-militant way, and that with the advantage of Wealth and Honour, do use more to escape the scourge of tongues. Indeed the Life of this Lady was such, as of itself without any such advantage, might have silenced or shamed obtrectation. I remember not, that ever I heard any person speak a word to her reproach. And though I was seldom with her myself; yet these last fifteen years I lived so near her, as that I might easily hear the voice of fame: and that little converse which I had with her was such, as gave me opportunity to know her more intimately, than many that saw but her blameless and pious Conversation. For her business with me was no other, than to open the state of her soul, and confess her infirmities, and produce her evidences for Heaven, and to desire my judgement of them, with my Counsel for her further strength and comfort; and to ask my advice concerning such works of public good which she Charitably intended, and liberally (as I am well informed) did perform. By which I perceived that she had a safe and well settled state of soul, not free from all degrees of fear, and lesser doubtings of herself; (and far from a presumptuous unhumbled self-justifying.) But her evidences were sound, and her discerning of them was so clear and sure, as enabled her to conclude her Right to Life, and with the greater peace to think of Death, which as she had opened to me not long before, so did she over again at large, in her sickness, not many days before her death, when after her complaints for such imperfections of grace, as were her trouble, she professed the full dedication of herself to God, her firm consent to the terms of his Covenant, and her long after perfect holiness, and her trust in the merits and mediation of her Redeemer. After this we were in hope for a day or two that she was like to be recovered; But hearing of my troubles, she sent her servant to me to inquire of my Case, and was dead before he returned home. But as she lived to God, so God gave her a long life, and full of mercies: Though she had long been troubled with a sore and dangerous disease, which had painful and perilous paroxysmes or critical fits. * Stones voided by the intestines, supposed to be from the Gall. God had in her later years given her great ease from it, (though it is not unlike that it was the root of that fainting aguishness which took her hence:) So that to near fourscore years of age, she served God in competent health, and serenity of mind. Though she sprang from an Honourable Family inclined to the Roman Sect, God was her Teacher, and did confirm her not only in the Protestant Reformation, but also in the true Love of Practice and seriousness in the Religion which she professed: she was not like those deluded formalists, who contend most furiously for this Religion against that, or for that against this, while indeed they are of none: and that will be zealous Papists, or zealous Protestants, or zealous in more singular Sects, but will never be persuaded to be zealous Christians; who will furiously persecute or at least reproach those, that are not of their Church, or side, or way, as erroneous, irreligious persons, while nothing can prevail with them to be themselves on Christ's side against the flesh, the world and the Devil; who are implacably hot for their several parties and opinions, but as to a heavenly mind and life, and Love, and good works, and humility, and self-denial, they are mortally cold; who fiercely contend for the Baptismal water, and the Christian vestments, ornaments and name, while they inwardly fight against the word and spirit of Christ, or live till they are old before they truly know what the Baptismal Covenant is, and to what, and for what it doth engage them. She was not addicted to Sects or novelties, on pretence of rising to the highest form: But she truly took the height of her Religiousness to consist in the height of Love to God and man, and in close and constant obedience to Christ, and confidence in his mediation. And they that do so with all their hearts shall have a sound and durable consolation, which will bear them up in life and death, when the formal, the Dogmatical, and the superstitious Hypocrite hath a comfort which liveth and dieth with his prosperity, or which is heartless and delusory, as living but on the flattery of his party, or of himself. Though according to her rank, she lived in the decency of a plentiful estate, it was with humility and lowliness of mind; Her Prudence, Sobriety and Gravity were very exemplary; and her impartiality in loving all that were truly Christians (and their divisions, and wrangling contentions she was much against:) she was not of their mind who take it to be a mark of Christ's Disciples, to be accusers of the Brethren, and to reproach and vilify and persecute his Disciples, and deny them to be His, that they may do it with less dishonour and remorse. She took it to be no countenancing of Schism (as some account it) to relieve such servants of Christ in their distress, as men accuse and afflict as Schismatics, though she was an adversary to real Schism. When she first heard of eighteen hundred Ministers ejected and silenced 1662., she gave a considerable sum towards the relief of some of them, (which I was acquainted with, though I saw it not.) And the good works which she did before her departure, I hope will Live and declare themselves, and be an encouragement to others that are trusted with Riches, to follow such examples, and make themselves friends of that which to the worldling is the Mammon of unrighteousness. It is a confirming evidence of the truth of God's promises, and the goodness of a holy life, which I have observed in many, who have lived to a great age in constant uprightness and serious Religion: I have met with few young Christians that are like them, in a peaceable mellowness of temper, and an honest plainness in Religion, most like to the description of the Primitive Christians, and a readiness and willingness to be with Christ: I have known many in a healthful state of very old age, who having lived in exemplary piety and blamelesness of life, have many years longed to be dissolved and to be with Christ, not by any pain or misery in the flesh, but from better Causes, I suppose from all these three together; 1. From God's rewarding Grace, who even in this life doth oft give persons of long and great fidelity, an encouraging, inviting foretaste of Heaven: And 2. from the ripeness of Grace: And 3. somewhat from the ripeness of Nature, which all make such Christians to be like ripe and mellow fruit, which needeth not much shaking, but easily drops into the owner's hand. O that more Christians did well consider, how much of true Religion consisteth in a true cheerful readiness to die, and in living by Faith, and Hope, and Love, above the Love of this Life and world, and all the present interests of the Body! They would then better lay out their thoughts, labour and time, and live and die in solid peace, more answerable to their holy profession than most do, such a Faith, as will cause men to Live and Die to God in Christ, will justify, and comfort and save the soul; when many that suppose themselves more wise and Orthodox than others, and think that they better please God and honour Christ, by their several Notions, Words and Forms, which they account Evangelical Knowledge of godliness, and take themselves for the happy defenders and the Truth, and adversaries to other men's dangerous errors; will find ere long that the sincerity and worth of knowledge and Belief are to be judged of by the measures of that Love and Holiness which they cause; and that he that hath the most Love to God and man, and the most fruitful life, and the most heavenly desires and hopes and comforts, and the most sound and joyful preparations for his change, hath the best knowledge and Belief, and is the most Religious person, and of the highest form, 1 Cor. 8.1, 2, 3. We all have knowledge (and some that call their Brethren Ignorant or erroneous have no more than others:) Knowledge puffeth up, but Charity edifyeth: And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know: But if any man Love God the same is known of him. To live as this excellent Lady did, in gravity, prudence, humility, temperance, in a Charitable, peaceable, impartial Religiousness, studying Realities, even God, and her Redeemer, Grace and Glory, and her own Heart and Duty, and how to do good, and to prepare for the day of her accounts, will prove more safe and comfortable at the last, than the proud, wrathful, turbulent Religion of such as strive to set up the CHURCH and CHRIST (they mean THEMSELVES) by Persecution or Division, by hurting or destroying their fellow-Christians, or reproaching them, and avoiding them as unworthy of their Communion: That I and all Christians may live in the Wisdom from above, which is Pure and Peaceable, and may escape the infernal wisdom, (or religion) which is earthly, sensual and calumniating, and may be followers of them, who through faith and patience do inherit the promise, is the daily Prayer of An unworthy sinner, RICHARD BAXTER. Sept. 22. 1675. Upon the much-lamented Death of the truly HONOURABLE, very aged, and singularly pious Lady, the Lady Mary Armine. MARRY ARMINE Anagram. Rare mine I am. For Piety, Charity, Humility, and for Birth, Matchless, Magnificent, Rare, Noble was this earth; Virtues, and Grace's Treasure! what e'er became True Saint, she was; might say, Rare mine I am. J.S. Marry Armine. Anagram. Are mine Army. HAil Mary full of Grace, 'bove women blest; A Name more rich in Saints than all the rest; An Army of them famed in sacred Story, All good, none bad, an unparallelled Glory! The Blessed Virgin well may lead the van Next follows Mary the Bethanian, Next Mary Wife of Cleophas; Another Mary was of James and Joses Mother: How much is spoke of Mary Magdalen? Of Mary St. Marks Mother we read again: At Rome a Mary commended by St. Paul; All Saints; yet not to pray unto at all. A Mary was the Mother of our Lord; A Mary 'twas laid up in heart his word. A Mary 'twas that chose the better Part. A Marry 'twas that wept with broken heart. A Mary 'twas that did anoint Christ's feet; A Mary poured on's Head the Spicknard sweet. At Christ's Cross standing Maries three I find, When others fled they were not so unkind. Christ dead, interred, at the Sepulchre door Two Maries stand, I find no women more. So that from Cradle to the Passion, From Passion to the Resurrection, From Resurrection to the Ascension, Observe you may a Mary still was one. The Army of such Ladies so Divine, This Lady said I'll follow, they all Ar-mine Lady Elect! In whom there did combine So many Maries, mightst say All Are mine. Thou Mother, Sister, Spouse, wast of the Lord, In that in Heart and Life thou kept his word. With th'other Mary choose the better Part; With Mary Magd'len hadst a most tender Heart. On Christ a Mary spent all that she could; Though others grudged, more if she had she would. To th' Head above couldst not, o'th' Feet below, Thou didst not spare much cost for to bestow. Thy name, a precious Ointment, and the Armies Of Saints and Angels are the Lady Armines'. Now God and Christ are thine, and what's Divine In Heav'ns-enjoyment. Blessed soul! now all are thine. J. Sheffield. 2 Cor. 5.1. For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. Funeral Sermons derive their Original from Primitive times, and are of a pious design, to affect the Heart by the ear with a sense of Death and Judgement; Eccles. 7.1. and so raise the soul above the world, above sense and flesh; which things I shall attempt from the double Text before me, viz. This I have read, and that which is the occasion of it, The Honourable Lady whose interment we attend. In this Text we have three general Parts; 1. A Supposition. [If our earthly house of this Tabernacle were dissolved.]— 1. This supposition contains— it. A description of the present worldly tenement in which the soul dwells, which is a poor mean thing, in these words [our earthly house of this tabernacle] What meanness these words import you shall see presently.— 2. An intimation of the downfall of this Tenement; this clay-house will inevitably e'er long tumble down into the dust, as we see by these words [were dissolved]— Now, this supposal would be very grievous, if not followed with that which is able to render it much more eligible and pleasing viz. 2. A Proposition, [We have a building of God, an house not made with hands, eternal in the heavens.]— Hear also we have two things:— 1. The description of the souls glorious house in the other world, and that is very magnificent: viz. [a building of God, a house not made with hands.] How transcendent this is you shall see by and by, when I come to open the terms of it.— 2. The duration of this dwelling, it's to be [eternal in the heavens.] 3. You have The certainty of these things laid down, in these words [we know.] 'Tis not a pleasing juggle, nor a cunning devised Fable, but a thing that we know to be true. From these words, I shall only give you two Observations or Conclusions; though I could easily give you several others. 1. It's certain that the souls of men have their various habitations. 2. That the souls of true Saints have a more glorious and magnificent habitation in the other world. First Conclusion is, It's certain that the souls of men have their various habitations. One sort of them is in time, to wit, the dying bodies of men; in the Text called [earthly houses] in the Book of Job called Houses of clay, Job 4.19. whose foundations are in the dust. These are the Winter Houses, where men undergo all the storms and bitter blasts of the present world; These stand on the lower ground, in the vale among mire and dirt; all you that hear me grant this, or else you neither know where you are, nor what you are. Another sort of them is in eternity, i. e. either in Heaven or in Hell. That the souls of all men when they leave the body make a remove to one of these two places, hath been the strong and harmonious belief of the most men that ever lived in the world, and is often and plainly affirmed in the indisputable Oracles of God.— These Habitations of souls (which have left their houses of clay) are, I say, either in Heaven or in Hell; If in Hell, Oh how woeful and lamentable they are! If in Heaven, Oh how happy and blessed beyond all describing and comparison! The sole instance of Dives and Lazarus doth competently illustrate these things, Luk. 16.25. The certainty of these things appears from the Apostles saying, [we know] that is, we know that these things are true; we have a full understanding and satisfaction, that there is a great reality in what we say. This term of [knowing] often goes for infallibility and certainty in Scripture dialect.— So that it appears plainly that the souls of men have their various habitations. Well, then be sure you lose not your better Habitations for your souls in the happy world, by over pampering those they dwell in at present. As some lose their bodies for their estates, so others lose their Heaven for their bodies; Rom. 13. clos. Mat. 16.26. and like the brutish Cardinal prefer their part in Paris to that in Paradise. Again, If the soul have variety of habitations, then be sure you lay out the greatest pains and cost on that which is the most worthy, and will continue longest, Eccles. 12.5. and that is, the house in the other world. You are a going presently to remove to your long home, where you must abide for a long season, a very long-long time; Oh then be sure you be best provided for it! Alas, what will become of them that must dwell with everlasting sorrows? that must remove from a bed of down, to one of thorns and vipers stings! from a sweet air, to stinking smells! From sumptuous fare, to feed on agonies of Conscience and flames of divine wrath! from great attendance, to be made eternal slaves to ugly devils! Oh what mad and infatuated souls that forget those houses from whence they must never remove, and yet fond humour those that must presently be left behind? Now, it's most certain, when men have said what the please to the contrary, ●uk. 16.19, 24, 25. & 12.18, 19 (for their lives confute them to their faces) that they prise their bodies above their eternity in heaven; this silly clay house above that building of God, which is without end in glory. Second Conclusion, is, That the souls of true Saints have a more glorious and magnisicent habitation in the other world. This I'll first Illustrate, then Apply. 1. For Illustration; I'll endeavour to make this truth shine by that rare light which I'll let in upon you from the words of my Text; and here I'll gloss upon the several terms, keeping close to the Apostles Metaphorical manner of speech: that the matter may appear, as really it is, more lofty and high, and so be made more winning and taking to your souls, that they may more importunately desire and endeavour after an interest in this more magnificent Habitation in the other world. That the souls of true Saints have such an habitation there; will be illustrated by considering, First, What their habitation is in this world. Secondly, What it is in the future; for when we have compared them one with the other, you may easily see whether is the more magnificent. First, We'll consider what their habitation is in the present world; and that the Apostle tells you in the first part of my Text, is, [An earthly house, a tabernacle, which is to be dissolved.] 1. As to the material, It's an earthly house; i. e. A poor sorry Cottage, patched up of a little slime and mud; an house made up of a bag full of bones, and daubed up with a little rotting consuming flesh; a moving clod of earth, and a little dung finely washed over. An earthly house as coming from, and going to the earth: Dust thou art, Gen. 3.19. Eccles. 1●. 7. and unto dust thou shalt return, is more than once affirmed of the body in the holy Text. Oh what a silly thing is this clay-house! a disease or a discontent makes the rarest beauty very deformed; as you see in the case of Job, when he stunk above ground, and his own familiars loathed him, fit to sit no where but upon a dunghill, nor to have any thing touch him but an old nasty potsherd, notwithstanding all his foregoing loveliness. Such a woeful thing is man's poor body. Thus the soul of the greatest man that now lives, or of the choicest Saint, is confined to a poor sorry little clay-hut, no higher usually than two yards (if so high) and not one of them over. A shadow, a vapour, a vanity, and a kind of nothing is enough to describe you what the souls earthly house is. It hath often been observed that men (as to the body) are born and die in the night, which shows what a dark and cloudy piece man's body is. Job 17.14. & 19.26. & 21.26. & 24.20. The finest pampered bodies are but only mortal, dying carcases well fed for a few crawling slimy worms to domineer over and live upon in the grave. This now can but be a poor house for a precious soul. This as to the material. 2. As to the nature of this house, it's but a Tabernacle, i. e. Like unto a pitiful, ragged, weather-beaten, dirty Tent, pitched in the earth upon a few stakes for a little time, so is man's body. Heb. 11.9, 10. This is fit for none to dwell in but Soldiers and Pilgrims, such as do not resolve for any long continuance in a place. Tents (or Tabernacles, for they re both one in this place) are things that are hugged and hurried up and down, and fret and wear away every day with using. Oh what a sorry thing than is the souls house in a present world? Like a poor movable shed made up of a few sticks and clouts? Thus when the work is finished it does but amount to a decaying Tent, not a durable marble, nor Ivory Palace. 3. And last. It is an house that will presently be dissolved; so in the Text: Like such houses as children, and they that have nothing else to do, make them of snow of Ice in the winter season, which a few days or weeks will melt away, and no appearance will be left; and I may tell you that to dissolve and melt are of the same signification: So Job speaking of his body, says, That his substance did dissolve or melt away. And the Original word in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies nothing less, Chap. 30. in differ Transl. if not much more.— Thus now we see what the souls house is in the present world; as to the material of which is made, that is poor earth, clay, or dust: As to nature, when finished with its best ornaments, no stately structure, but a poor Tent, weather-beaten, and dirty: As to duration, not to continue long, but to be dissolved, to disappear, and be brought to a sort of nothing.— Surely this is but an humble and mean house for the souls of Saints, those great and noble persons to dwell in.— But we'll see In the 2. place, what it is in the other world; and then the glory of this will utterly cloud the other. The second part of my Text shows you what this is, v. [A building of God, an house not made with hands, eternal in the heavens]— Here I'll speak to four things, to show that this habitation and dwelling place for the souls of Saints is much more glorious and magnificent than the other. 1 Pet. ●. 9 — And here, 1. Let's consider the nature of it i. e. It's a building; not a poor shed and hut like the other, but a very stately Palace, we at present can only see the remote outwork all bespangled with glorious Luminaries, far beyond the most orient gems, and therefore that description of St. John the Divine in Rev. 21.10. to the end, though it seem very great at the first view, yet much of it is but a dark shadowy resemblance of what it really is; for this building is glory itself, of which we can say nothing, but sit down admire and wonder; the greatest sort of mortal Orator in the world, if he came to speak of this, would only speak a finer sort of nonsense, for Coelum non patitur Hyperbolen; the best description of this place lies in 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. The eye hath seen great and stupendious rarities of Art and Nature; the ear hath heard exhilerating transporting sounds; and the heart of man can conceive of, and wish for, a world universally more rich than gold and gems, and more illustrious than the Summer's Sun; and yet all these are nothing, when laid in the Balance with this Building that is above. If the Idolatrous Temple of Diana at Ephesus was so bright, that the doorkeeper cried always to them that entered into it, Take heed to your eyes. Oh what then is Heaven? It's almost difficult to imagine how even an immortal eye should look within that place and live. Ovid in his Metamorphosis having called this place Regalem Domum, & Atria Nobilium, takes it as a bold attempt to tell what it is, it is so much transcending our skill to describe without blemishing its glory. Hic locus est, quem, si verbis audacia detur Haud timeam magni dixisse Palatia Coeli. 2. We'll consider the Architect of it; that is, who was the Builder of it; for according to him that worketh so usually is the workmanship both in esteem and real worth. And here, 1. In the Negative, it was not man that made it; for its expressly said, Is an house not made with hands: so that it is a work beyond humane. If man had made it, it might have been matched in time by some of the wonders of the world, as by the foresaid Diana's Temple, Mansolus' Tomb, or some other Prodigies of Industry and Ostentation, which have had many years, thousands of men all that time, and millions of money laid out to raise them in: but this house is not of man's making. But, 2. In the Affirmative, It's a Building of God: A structure raised by him who is wonderful in counsel, and excellent in working; him that made Sun and Moon, and created Angels and glorious spirits: Oh what a sublime and glorious place must this needs be! Solomon was a wise man, and therefore the Temple he made was a wonderful thing; but a greater than Solomon is here, and therefore the work must needs be much more great and stupendious. Oh how splendid then is this Habitation of Souls! Oh the depth of the riches both of the wisdom and knowledge of God How unsearchable and past finding out is this building of God, which he has prepared as an habitation for the souls of his Saints? 3. Let us consider it as to its durableness; for that is the next thing in our words, to wit, that it is [eternal]: A building of God not made with hands, eternal. The body is far from being eternal, as I have showed you; and Houses in this world, Gutta cavat lapidem, etc. though they be made of flint, yet wear away with time: but this house in the superior world is endless-endless! And 'tis here, as not in all other things, the longer the better, the length is the happiness. Eternity in this dwelling of souls is an infinite endless progress and duration of most glorious happiness: but we had best let this alone till we come there, for it will be difficult to speak pertinently of it till then. Oh who would value that which hath an end, unless it be as it leads to that which hath no end? all things must needs be as dung and dross that are of a perishing nature. What a matchless wonder, and durable miracle is eternity, that swallows up all our Chronology and Arithmetic? It was our misery as to the worldly Paradise, that there was a way out of it, but none in again; but it's our happiness in glory that there is a way in, but none out again. 4. And Lastly. Let's consider the Country where this glorious dwelling lies, and that is, [in the Heavens] A building of God, an house not made with hands, eternal in the heavens. Some Countries have vast trade, others most fruitful soil: Some have most healthful and pleasing air, and others most famous Arts; But what are all these to Heaven, but a company of pleasing appearances represented in a dream? Oh 'tis Heaven that is all alone, and all things else are nothing without it! Who would not desire an house, where all desirables that can be thought o●, are freely and fully to be enjoyed? Why, this house only stands in Heaven: Here is no man sick, no man poor, no man reproached, no man hath any ailment at all: This is the excelling Country indeed! Who would not have a dwelling here? Well, here all true Saints must be Inhabitants. Now, Is it not fully apparent, That the souls of true Saints have a more glorious and magnificent habitation in the other world, seeing I have showed you what they both are? And does not this which is in heaven infinitely outshine that which is here on earth? Thus I have illustrated the truth of the Doctrine by a little glozing upon the words of the Text. My next thing is, 2. To Apply this Doctrine, and to bring it into life and use, in four Exhortations. 1. If it be thus that the souls of true Saints have a more glorious and magnificent Habitation in the other world, then, Let the souls of true Saints be wained to the present habitations in which they dwell in this lower World. Who would be fond of an old thatched crazy Cottage, of an House made of such perishing materials, that wash away with every storm, such an one as if it had not daily new props to shore it up, would presently drop down into the dirt; and when all is done that can be done, down it will fall presently. It's much like a suit of that wear gradually away every day, and must in a little time be put off and laid aside, or else will piece by piece fall off the man's back that wears them; to this the Apostle alludes, when he tells of putting off this Tabernacle, and that shortly, 2▪ Pet. 1.14. And so doth the Psalmist, Psal. 102.26. when he saith, All of them wax old like a garment, and as a vesture they shall be changed. And Paul tells you of the world in general, 1 Cor. 7.31. That the fashion of it passeth away. Oh what a cooling character is that of Saint James concerning this clay-house, in which the soul dwells at present, when he saith, What is it? and answers his own question, saying, It's even a vapour that appeareth for a little time, and then vanisheth away. Man's body is often compared to a flower that flourisheth in the morning, Job 14.1, 2. Psal. 103.14, 15.16. 1 Pet. 1.24. and is very brave and illustrious, but before night is cut down and withered away unto a very obscure or cloudy appearance. Who would not now be weaned to the Souls present lower house? And the rather because if we be Saints, there is one that is glorious and magnificent behind, in an higher and more happy Region. 2 Cor. 5.8. Who would not be weaned to the thing they must most certainly and suddenly leave? and such a thing too, as within a very little while will so rot and stink, that those who were once most enamoured upon it, will be as importunate (as once Abraham was) to bury their dead out of their sight. Ah poor Bodies! Who would humour and pamper such pitiful vile carcases to the wronging of their interest in that more glorious building of God in Heaven? Thus be weaned to the souls present Habitation, and that in such a manner, as the gracious Paul once was, when he kept under the body and brought it into subjection, lest, 1 Cor. 9. 2●. notwithstanding his holy Profession and services, he himself should be a cast away. How brave was that of Seneca? How manlike? And how divine? Major sum, & ad majora natus, quam ut sim mancipium corporis mei. 2. If it be thus, that there is such a more glorious and magnificent habitation for souls in the other world, and that our souls must within a little while be gone out of these poor clay-huts in which they now dwell, Then let us do all we can to get a title to that more glorious and magnificent habitation. It is such an House as all men that will may purchase, and yet every man that will may have a full title to it: Now, the Doctrine fairly intimates how this House not made with hands, eternal in the heavens may be got, viz. By becoming true Saints: We know the Saints great Charter runs for both worlds, 1 Cor. 3.21, 22, 23. All things are yours, whether things present or to come. The first Chapter and second Verse will tell you that this was spoken to Saints: So will the first verse of the second Epistle tell you that the words of my Text are spoken by or of the same happy sort of men. 1 Tim. 4.8. Godliness hath the promise of the life that now is, and of that which is to come. This glorious Habitation is promised and prepared for Saints by Christ himself, John 14.2, 3. In my Father's house are many mansions, I go to prepare a place for you; and I will come again and receive you unto myself, that where I am there ye may be also. Well, may the serious soul say, Is it possible to get a title here? Then I'll do as the wise Merchant did, viz. Sell all that ever I have to get this glorious Habitation made up of matchless Gems, of endless value and worth; an House cut forth of one great Diamond, all round beset and walled with Gold and more excelling things, is but an obscure Metaphor of what it is. The way to get a Title here you see is to become Saints, and how to be such the Gospel gives you many great Characters: As, it tells us, That such an one has laid aside the corrupt nature and life; and is got into, Ephe. 4.22, ●●. Rom 8.1. and goes on in that nature and life which is divine. If mere innocent mortal nature, because mortal, most not, cannot, dwell in Heaven, as is affirmed in sacred Writ, than not corrupted nature, that which is morally stained and defiled: 1 Cor. 15.48, 49, 50, 53. Psal. 5.4, 5. Revel. 21.27. The Saint is best known by his progressive durable manner of living, not by his notional Principles, or pretences unto Christ. Acts 12.13. & 14.22 & 2.23, 24. He is one that hath a full purpose of heart about these better things, he does not fluctuate, but is fixed upon them, tide life or death. He hath a right and a full mind for God. Others must know us by our lives, but we may best of all know ourselves by our minds, by observing which way our wills and affections go; for men may practise holy things for company, or some other such perishing principles, but they cannot will and affect upon these: So that the man is what his mind is. But I must not be particular; if you would dwell in this glorious building when turned out of door from the house of clay, than you must become glorious persons: but read at your leisure Psalm 15. Well, Psal. 5. or 24. get a title to this magnificent house in the other world, you see the way of doing it; and you must be gone hence presently, and when you are gone, there is but two great houses that all men go unto to dwell in for ever: The one is an horrible habitation of Devils and damned spirits, full of all manner of unalterable woe and misery, and to this you are born heirs, and have a fast title; Oh do all that ever you can to cut off this Entail! And to get Title to that most pleasing ravishing Habitation that is above, unto which you have no right by nature, but may obtain a full right by entering upon, and continuing in the gracious state and life. Do not then perish when the way of safety and happiness is so plainly set before you. 3. If it be thus, that there is such a glorious habitation for the souls of Saints to dwell in when in the other world, Then let this encourage Saints while they continue in this world against all the ailments and miseries that attend the body. What makes the matter, though storms beat against the crazy walls of the souls present house, or though it be about to fall into the dust; for you, if true Saints, have a magnificent house in the other world, will make amends for all? It's certain the Apostle brings in my Text upon such an account as this, if you compare it with the foregoing Chapter, ver. 1, 8, 9, 11, 16, 17, 18. And then my Text comes in, as an high encouragement; As, against tiresome and fretting industry and labours; Heaven is a rest, Heb. 4 9 Rev. 14.13 and there is a cessation from labour; all men that get thither shall have an happy maintenance without any toil or sweat at all. Against sicknesses and pains; this stinging tormenting gout, stone, and the like, shall not last always, there is a dwelling behind, where these shall not approach; an house (such an one was never heard of besides) as keeps out all ailments, and is ever full of health and happiness: no groan, no sigh, is heard in this place; not one tear appearing in the eye; there is nothing can dwell in it but must smile for ever and ever. Revel. 21.4. God shall wipe away all tears from their eyes (that get thither) there shall be no more sorrow nor crying, neither shall there be any more pain, etc. Against blemishes and decays of body, because Heaven frees the soul from those ailements its subject to in this afflictive world; there will be no blindness, nor lameness, nor defective, nor blemished member or part; all things there shall be eternally sound and perfect, the first entrance into that place doth render all things juvenile, fresh and active: The Transfiguration of Christ, when his face did shine as the Sun, and his raiment was white as the light; was some type of what Heaven makes all those that come there. Against Scoffs and reproaches, and ill usage for serving God; there will be no Ishmael to flout at the Son of the promise; no Doeg to complain to higher Powers, of the innocent servants of God; no Saul to persecute them from place to place, and to hurry them into Prisons and death; if we but once get into heaven, than we are quite beyond the reach of what evil men and Devils can do. And lastly, Against Death itself; Oh how dreadful would this be if there was not a most happy life that follows it! But death is but the dark passage into a most pleasing happiness: or, it is the taking down the old crazy shed where the soul dwells at present, that the unwillingness may be taken away, and it may be removed into that most magnificent house in glory: God's put to take down the stakes of the present Tabernacle to make us willing; and who would not become willing and encourage themselves to leave the afflicted body, and go and see what that most glorious habitation is that is above. But, 4. And lastly. If there be such a most excelling Habitation for the soul, then desire to be in it. This is what Paul breathes after, ver. 2, 4. following my Text, We groan earnestly to be in our house in the heavens, saith he. Was ever weary or sick child unwilling to put off his clothes, and go to lie in his dearest father's bosom. Oh the unwillingess there is in us all to be gone! Why pray we Thy Kingdom come, and yet have no mind to be hailed out of this dirty house of bondage? Why? Alas, the reason is, because not weary of sin; not sensible of the vanity of the creature: Oh how defective are our faith, love, and long after Heaven? How wedded to the world, even when going out of it? Alas if you would not die and go to Heaven, 2 Cor. 5.6, 8. Phil. 1.23. & 3.20, 21. Heb. 11.9, 10, 13, 14, 16. & 13.13, 14. & 4.9, 11. what would you have more than beasts and Epicures? If once truly desirous to be gone, than the fear of death is gone. Say then to your souls, Ah poor and precious souls, Awake yourselves, lose yourselves from earth and flesh, and make on with all your might towards these eternal mansions! What? places so sweet, so excelling, where we shall live in all manner of joys, without the least heart-qualmeing fear of ever leaving them! Oh what sweet words are these! [A building of God, not made with hands, eternal in the heavens] able to put the serious soul (that hath the title and hope of enjoying what they propose) into a rapture and transport of desire, and to look out at her windows, and say, Oh why are his chariot wheels so long a coming? When shall the day dawn, and shadows flee away? Why do these clay-walls interpose between me and that glorious habitation that is above? Thus I have done with my first Text, and have but one word more to say by way of use to unite the first and second together; thus, If it be so, That the souls of true Saints have a more glorious and magnificent habitation in the other world, than this shows us the probable happiness of the more noble part of this Honourable Lady, whose poor clay-house lies here before us, that now must make worms its companions, and moulder away to dust; for I would not question her interest in Saint-ship, and so consequently the triumphing of her soul in endless happiness, This building of God, not made with hands, eternal in the heavens. I come now to my second Text, which is to give you some account of this elect Lady whose Interment we attend: And what I shall say, I'll put under three Heads, of Nature, Art, and Grace. 1. Of Nature; Here her Privileges and accomplishments were considerable. If we consider Her, 1. As to Original, she was an happy Branch of one of the most Noble and Illustrious Families in England, whether you look at Descent, Degree, or Actings: As to Descent, of a long tract of time in the world, among the oldest our present Nobility: As to Degree, high born, I can say, and say truly, she was Atavis edita Regibus, really allied to Kings and Princes: As to Actings, to pass over the great and Heroic performances both in matters Civil and Military done by her Progenitors in their native soil, See Graston, Speed, S●r Rich. Baker, in Henry the 6th. Johannes Talbotus, Comes Salopi●nsis, vir clarissimus, fortissimusque, cujus virtute populi Anglicani nomen maxime Gallis sor midolosum extiterat. Polid. Virg. Ang. Hist. l. 23. the Talbots Name continues till this day so great in France for long and numerous Conquests and Triumphs in that Kingdom, that they use to hush disturbances into quiet and composure by the mention of it. I might here give you a true and large History, but I must remember that time will but allow me to give you brief notices of what takes up and merits considerable Volumes. To be the Sons or children of Nobles is honorary, (even in Scripture Dialect, which useth to overlook such things) especially when found in the way of righteousness, as here we have it. 2. As to Feature and Activity of Body; she was in the first of these more considerable even to her dying day than most of her date in the world, which shown what she was in the Summer of her age, being what I have said in the deepest part of winter days; I the rather mention this because of that old, and in this place true, saying, Gratior è pulchro veniens è corpore virtus. In the latter of these, Activity of Body, she was much above ordinary, being very lively and stirring to her very close of time; being able to walk with quickness and durableness without the help of hand or staff: Something of this nature is recorded to honour the memory of Moses after his death, Deut. 34.7. close. 3. As to Natural Parts: She was quick, vivacious and comprehensive in judging of things even to the last hours of life: Though she might be considerably past fourscore years of Age, yet could discourse as rationally the day she died on, as others in the flourish of age and life: which was not a lightning before her death, for forerunning days were the same. (As Rationality raiseth men above Beasts, so the higher any are in it, the nearer they are to Angels.) These Excellencies are admirably beyond those imaginary ones of external honours and riches; and so some of the old poor Philosophers did wonderfully transcend the Conquerors and Emperors of their times. Thus in a few words for her Privileges and accomplishments as to Nature. 2. We'll consider them as to Art: Her Ladyship was the owner of no mean Acquirements. 1. In General; she was well skilled in all, or the most, things that referred to her Sex, Degree, and Place, which referred to numerous things, and so required such attainments, which she had in an high measure arrived at. But, 2. I'll speak to some things particularly; but with brevity, that I may have leave to say the more to the last General Head; Her Ladyship's Acquirements did appear in these particulars. 1. She was not without skill in some languages more than her own native Tongue; as, I have often made remarks upon her knowledge in Latin and French. 2. She was considerably skilled in Divinity and History; In the first, not only knowing practical things, but also very intelligent in matters notional and polemical. In the second, she had a good acquaintance with the Jewish, Roman, and Evangelical Histories in their older days. As to both Divinity and History, I can truly say, That I have observed many of her Sex talk only with more confidence, but less skill, in either than herself. 3. She was one that well understood how to manage her concerns distant and near to the very last of her time, without even so much as small miscarriages. I believe few that ever lived to such a number of days was ever in these things more exact than her Ladyship. 4. And Lastly. She was of a very obliging deportment to the utmost date of life; In this she was a Critic, few could go beyond her: with humble courtesy in carriage and words she would have obliged any thing she conversed with; for as she was the owner of activity of body, so of pertinent and taking language even to the close of life. which she used to employ to oblige her Visitors and Friends, yea, all men with. This piece of Humanity (or candour) is a very lovely thing, Gal. 5.22. with many other places. much recommended to the world by the Gospel Divinity. 3. As to Grace; Here I have such things, and so many to say, as will highly add to the memory of this Elect Lady: Without this all the rest had been perishing accomplishments, only Ornaments in mere Humanity. Some notable beyond-Sea-men have nervously attempted to prove, That it is only Religion, and not mere Reason, that disserenceth men from Beasts. Well,— 1. In General. This Honourable Lady was of an holy life; she used to affirm, an holy life and graces of the Gospel to be more dignifying then Birth, Estate, or great and shining worldly Titles: and would use to say, That what Paul says, was a great truth upon her long experience, 1. Cor. 1.26. Not many wisemen after the flesh, not many mighty, not many Noble are called. I have heard her also affirm, that the new birth deserves to be (as it truly is) the greatest, John 1.13. Born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Blessed be God this pious Lady was not like a fair house with an ill Inhabitant, but had a noble soul inhabited all her other excellencies. Though many other things raised her to an high pitch of greatness; yet none did so much dignisie her as her Religion; and that which made it splendid was its regularity, universality, and constancy. But, — 2. To be particular: Her Religion or Grace appeared, 1. In loving it in others; In loving those that were of a good and gracious life; Saint John makes this the infallible Testimony of the gracious state, 1 John 3.14. We know that we have passed from death to life, because we love the Brethren; he that loveth not his brother abideth in death. Noscitur exsocio, qui nondignosciturex se. She could not at all be at ease in ill company; she might in a good measure say as the holy Psalmist, The Saints, the excellent in the earth, in whom is all my delight, Psal. 16.3. She loved it not only in those that lived in her Family (choosing her servants by this standard) but also in mere strangers, which shown she loved it for its own sake. 2. In endeavouring to advance it in others; not by mere conference and counsel, for these were the cheapest sort of endeavours she used; but also by many Letters writ with her own hands, pertinent and nervous for the advancement of holiness; and further also, she used often to give Books and sometimes money to draw on to a serious life: but this will be farther illustrated in the next. 3. In her Charity to souls; As I need mention no more instances for this, but her large contribution to the conversion of the poor Indians in America, continued year by year for many years till this she died in; of which, blessed be God, she had a yearly account to her great refreshment and joy. 4. In her love to be invited to holy services; This was so durable and lively, that she might truly say without ostentation or vanity, as David once did, Psalm 122.1. I was glad when they said unto me, let us go into the house of the Lord. She used to be as eager to go to holy Ordinances, as others are, or can be, to go to their worldly vanities. 5. In her Reverence to holy things, or Persons; As to God and Christ even in their very Names, which she used to mention with a more than ordinary dread. She used to deport herself with abundant gravity in the House of Prayer, and with high respectfulness to the lowest of the Ministry, if industrious and serious men; I have observed her always more excellent in this than others of the lowest Degree. 6. In her Discourse, Loquere u ' ●e videam. which always dropped as the honey Comb; It was always favoury and seasoned with salt, so as to minister grace to the Hearers, according to the Apostles advice concerning it. Thus I have given you some brief hints of things, time not allowing further. I have not told you of her Ladyship's constant giving upon Charity; besides her known Almshouses in three Counties; and many other ways, sometimes large sums; and now gone she hath left 40 l. a year, for an hundred years' time wanting only one. Nor have I told you of this Ladies constant Devotion, In a daily reading of Scripture and other choice Books, besides retired Prayers twice every day; and in these things she was constant to the close of life. Thus you have seen something of her Life; I'll say a little to her Ladyships dying state, and then I'll close: Here you may see some noble Testimonies of her Grace or Religion: 1. In her fervour to do good to the last of life: which she highly breathed after, the day she died on; desiring to do still more for God. 2. In her warm and bleeding sense of the low estate of Religion and its owners in the world. 1 Sam. 4.13. Her Heart trembled for the Ark of God. 3. In her submission to the divine will and disposal; she freely offered up herself to her great Lord and Owner, to do what he would with her. 4. In her peace of soul. I have this to say of both these, That though I had often before seen her in danger of dying, yet I never saw her in such a submiss and peaceful frame of soul; I might really say, that I saw that one Scripture, Psal. 37.37. made plain and true, Mark the perfect man, and behold the upright, for the end of that man is peace. 5. In her Faith; commending Christ as the highest and most proper Cordial in the fainting hour; which were some of the last words she spoke before she died. 6. In solemn Prayers; In this holy Duty she solemnly gave up her soul to God. Now may we not say as Luk. 10.42. Mary hath chosen that good part, which shall not be taken away from her. The Jews at this day look upon women as of a lower Creation, and suffer them not to enter into their Synagogues: So the Turks make no reckoning of the Religion of women; but we see by this instance that they may excel. Let it be observed also that in the days of our dearest Lords corporal converse here on earth, three of his most thorow-followers were women, and all of the same Name with our Honourable Lady, viz. the Virgin, Magdalen, and Martha's Sister. We have many other instances of famous women in the Gospel, as, of Elizabeth, walking in all the commandments of God blameless: Of Dorcas, fruitful in the works of Charity and love: Of Priscilla, who was learned and skilled in the Gospel Divinity: Of Lois and Eunice, excellent in unfeigned Faith: Of Lydia, one whose heart was notably opened to entertain the things of God; with many others much commended in the New Testament for excelling Persons: Something of what was in all these might be found in this Lady I have been discoursing on.— Now, what should I say, but as once Seneca, Non omne tempus Catones parit, etc. Every day brings forth common Persons, but would to God that every year, nay, every 10. or 20. years, would but bring us such a Lady, to live to such an age. But you'll say, Had she no failings? Yes, I grant she was not without them: But, blessed be God, what I have said was the main of her Life, the other by the by: To be without unallowed failings, 1 Cor. 13.12. & 15.54. would be to be without mortality. I question not but many great Persons much applauded have not merited half of what this Lady did: I am sure I may put her in the Balance with thousands of her Rank, Prov. ult. 29. and say, Many Daughters have done virtuously, but she excelled them all. Soli Deo Gloria.