A sermon of commemoration of the Lady Da[n]uers late wife of Sr. Iohn Da[n]uers. Preach'd at Chilsey, where she was lately buried. By Iohn Donne D. of St. Pauls, Lond. 1. Iuly 1627. Together with other commemorations of her; by her sonne G. Herbert.

A SERMON OF Commemoration of the Lady Danuers , late wife of Sr. Iohn Danuers . Neuerthelesse , we , according to his promises , looke for new Heauens , and new Earth , wherein dwelleth Righteousnesse . 2 Pet. 3. 13.

I Propose to my selfe , and to this Congregation , two Workes for this day ; That wee may walke together two miles , in this Sabbath daies iourney ; First , To instruct the Liuing , and then To commemorate the Dead . Which office , as I ought , so I should haue performed sooner , but that this sad occasion surprized me vnder other Pre-obligations and Pre-contracts , in the seruices of mine own Profession , which could not be excused , nor auoided . And being come now to this double worke , whether I looke vp to the Throne of Heauen , and that Firmament , for my first worke , The Instruction of the Liuing , or downe to the stones of the Graue , and that pauement , for my second worke , The commemoration of the Dead , I need no other words than these which I haue read to you , for both purposes ; For , to assist the Resurrection of your soules , I say , And to assure the Resurrection of your bodies , she saies , Neuerthelesse , we according to his promise looke for new Heauens , and new Earth , wherein dwelleth Righteousnesse . But first let vs doe our first worke , and pursue the literall purpose of the Apostle , in these words . Which words , out of their connection , and coherence , be pleas'd to receiue , thus spread and dilated into this Paraphrase , Neuerthelesse , that is , though there be scoffers and iesters that deride and laugh at the second comming of Christ , ( as the Apostle had said v. 3. ) And , neuerthelesse againe , Though this day of the Lord will certainly come , and come as a Theefe , and as a Theefe in the night , and when it comes , the Heauens shall passe away with a great noise , and the Elements shall melt with seruent heat , the Earth also , and all the Workes that are therein , shall be burnt vp ( as hee had also said , v. 10. ) Though there be such a scorne put vpon it , by scoffers and iesters , and though there be such a horrour in the truth of the thing it selfe , yet , neuerthelesse , for all that , for all that scorne , and for all that horrour , We , We , saies the Text , We that are fixt in God , We that are not ignorant of this one thing , ( as he saies v. 8. ) that one day is with the Lord as 1000. yeares , and 1000. yeares as one day , We that know , that the Lord is not stacke in his promise , though he be long-suffering to vs-ward ( as he also saies v. 9. ) We , According to his promises , that is , building vpon that foundation , his Scriptures , presuming vpon nothing that is not in that euidence , and doubting of nothing that is there , We expect , We looke for something , saies our Text , which we haue not yet ; Wee determine not our selues , nor our contentment , in those things which God giues vs here ; not in his Temporall , not in his spirituall Blessings , in this life ; but we expect future things , greater than wee are capable of here ; for , We looke for new Heauens , and new Earth ; in which , that which is not at all to be had here , or is but an obscure In-mate , a short Soiourner , a transitory Passenger in this World , that is , Righteousnesse , shall not onely Bee , but Dwell for euer ; Neuerthelesse , wee , according to his promise , looke for new Heauens , and new Earth , wherein dwelleth Righteousnesse . So then , in this our Voyage through this Sea , which is truly a Mediterranean Sea , a Sea betwixt two Lands , the Land of Possession , which wee haue , and the Land of Promise which wee expect , this Old , and that new Earth , that our dayes may be the better in this land which the Lord our God hath giuen vs , and the surer in that Land which the Lord our God will giue vs , In this Sea-voyage bee these our Land-markes , by which we shall steere our whole course : First , the day of Iudgement is subiect to scorne , some laugh at it ; And then ( in a second consideration , ) it induces horror ; The best man , that is but man , trembles at it ; But wee , ( which is a third branch ) those that haue laid hold vpon God , And ( in a fourth place ) haue laid hold vpon God , by the right handle , According to his promises , Wee , ( which will constitute a fift point , ) Wee expect ; We blesse God for our Possession , but We looke for a greater Reuersion ; which Reuersion ( in the next roome ) is , new Heauens , and new Earth ; And ( lastly ) such Heauens , and such Earth , as may be an euerlasting Dwelling for Righteousnesse . And through all these particulars , we shall passe , with as much cleerenesse , and shortnesse , as the weight , and number thereof will admit .

First then , Scornes . to shake the constancy of a Christian , there will alwaies be Scorners , Iesters , Scoffers , and Mockers at Religion . The Period and Consummation of the Christian Religion , the Iudgement day , the second comming of Christ , will alwaies be subiect to scornes . And many times a scorne cuts deeper then a sword . Lucian wounded Religion more by making Iests at it , than Arius , or Pelagius , or Nestorius , with making Arguments against it . For , against those profest Heretikes , and against their studied Arguments , which might seeme to haue some weight , it well beseem'd those graue & Reuerend● Fathers of the Church , to call their Councels , and to take into their serious consideration those Arguments , and solemnly to conclude , and determine , and decree in the point . But it would ill haue become those reuerend persons , to haue cal'd their Councels , or taken into their so serious considerations , Epigrams , and Satyres , and Libells , and scurrill and scornfull iests , against any point of Religion ; Scornes and Iests are easilier apprehended , and vnderstood by vulgar & ordinary capacities , then Arguments are ; and then , learned men are not so earnest , nor so diligent to ouerthrow , and confute a Iest , or Scorne , as they are , an Argument ; and so they passe more vncontrol'd , and preuaile further , and liue longer , then Arguments doe . It is the height of Iobs complaint , that contemptible persons made Iests vpon him . And it is the depth of Samsons calamity , that when the Philistins hearts were merry , then they cald for Samson , Iudg. 16. 24 to make them sport . So to the Israelites in Babylon , when they were in that heauinesse , that euery breath they breath'd was a sigh , their enemies cal'd , Psal. 137. 3. to sing them a song . And so they proceeded with him , who fulfil'd in himselfe alone , all Types , and Images , and Prophesies of sorrowes , who was , ( as the Prophet calls him ) Vir dolorum , Esa. 53. 3. A man compos'd , and elemented of sorrowes , our Lord and Sauiour Christ Iesus ; Mat. 27. 29 For , They platted a crowne of thornes vpon his head , and they put a reed into his hand , and they bowed the knee before him , and mockt him . Truly , the conniuing at seuerall Religions , ( as dangerous as it is ) is not so dishonourable to God , as the suffering of Iesters at Religion : That may induce heresie ; but this do●'s establish Atheisme . And as that is the publike mischiefe , so , for the priuate , there lies much danger in this , that hee that giues himselfe the liberty , of iesting at Religion , shall finde it hard , to take vp at last ; as , when Iulian the Apostata had receiued his Deathes-wound , and could not chuse but confesse , that that wound came from the hand , and power of Christ , yet he confest it , in a Phrase of Scorne , Vicisti Galilaee , The day is thine , O Galilean , and no more ; It is not , Thou hast accomplish't thy purpose , O my God , nor O my Maker , nor O my Redeemer , but , in a stile of contempt , Vicisti Galilaee , and no more . And therefore , as Dauid begins his Psalmes with Blessednesse , so he begins Blessednesse , with that , Blessed is hee , which sitteth not in the seat of the scornfull ; Dauid speakes there , of walking with the vngodly , but walking is a laborious motion ; And hee speakes there , of standing with the sinner , but standing is a painfull posture ; In these two , walking and standing , there 's some intimation of a possibility of wearinesse , and so , of desisting at last . But in sitting in the seat of the scornfull , there is denoted a sinning at ease ; and , in the Vulgate edition , at more that ease ; with authority , and glory ; For , it is In cathedra , In the chaire of the scornfull ; which implies a Magisteriall , a Doctorall kinde of sinning , that is , to sinne , and to prouoke others , by example , to sinne too , and promises no returne from that Position . For as wee haue had diuers examples , that men who haue vs'd , and accustom'd their mouthes to Oaths , and Blasphemies all their liues , haue made it their last syllable , and their last gaspe , to sweare , they shall die , so they that inlarge , and vngirt their wits , in this iesting at Religion , shall passe away at last , in a negligence of all spirituall assistances , and not finde halfe a minute , betweene their last iest , and their euerlasting earnest . Vae vobis qui ridetis ; Woe be vnto you that laugh so , for you shall weepe , and weepe eternally .

Saint Paul preacht of the Resurrection of Act. 17. 32. the dead , and they mockt him . And here , St. Peter saies , there will be , ( that is , there will be alwaies ) Scoffers that will say , Vers. 4. where is the promise of Christs comming ? For since the Fathers fell asleepe , all things continue as they were , from the beginning of the Creation But doe they so , saies this Apostle ? Was not the world that then was , Vers. 6. ouerslow'd with water , and perish't ? If that were done in earnest , why doe yee make a iest of this , saies he , Vers. 7. That the heauens and the earth which are now , are reserued vnto fire , against the day of Iudgement . 2. Tim. 3. 1 , The Apostle saies , That in the last dayes , perillous times shall come ; and hee reckons there , diuers kindes of perillous men ; but yet , these Iesters are not among them . And then 1 Tim 4. 1. The Apostle names more perillous men ; Seducing Spirits , and Seducing by the doctrine of Deuils , forbidding meats and mariage ; and we know , who these men are . Mat. 24. 24 Our Sauiour tels vs , they shall proceed a great way ; They shall shew great signes , and wonders ; they shall pretend Miracles ; & they shall exhibite false Christs , Christs kneaded into peeces of bread ; And wee know , who these are , and can beware of these proceedings . But Saint Iude remembers vs of the greatest danger of all , Vers. 17. Remember the words , which were spoken before , of the Apostles of our Lord Iesus Christ , that there should bee mockers , in the last time . For , against all the rest , the Church of God is better arm'd ; But Perniciosissimum humano generi , sayes Saint Augustine , This is the ruine , and ouerthrow of mankinde , ( that is , of Religion , which is the life and soule of mankinde ) Cum vera & salubris sententia imperitorum populorum irrisione sordescit ; When true , and sincere Religion , shall be cri'd down , and laugh't out of countenance , by the scornes , and iests , of ignorant people . When to all our sober preaching , and serious writing , a scornfull ignorant , shall thinke it enough to oppose that one question of contempt , Where was your Church before Luther ? Whereas , if wee had had any thing from Luther , which wee had not had before , yet euen that , were elder than those Articles , which they had from the Councell of Trent , and had not ( as Articles ) before ; For Luthers Declarations were before the Constitutions of that Councell . So that wee could play with them at their owne Game , and retort their owne scornes vpon themselues , but that matters of Religion should moue in a higher Spheare , and not bee deprest , and submitted to iests . But though our Apostles prophesie must be fulfilled , There will bee , and will alwaies be , some scoffers , some iesters ; Neuerthelesse , saies the Text , there is a Religious constancy vpheld , and maintained by others ; And farther wee extend not this first Consideration of our danger .

But , 2 Terrors . though I can stand out these scornes and iests , there is a Tentation , that is Reall ; There are true terrours , sad apprehensions , substantiall circumstances , that accompany the consideration of Christs second comming and the Day of Iudgement . It is a fearefull thing to fall into the hands of the liuing God , if I doe but fall into his hands , in a feuer in my bed , or in a tempest at Sea , or in a discontent at home ; But , to fall into the hands of the liuing God , so , as that , that liuing God , enters into Iudgement , with mee , and passes a finall , and irreuocable Iudgement vpon mee , this is a Consternation of all my spirits , an Extermination of all my succours . I consider , what God did with one word , with one Fiat he made all ; And , I know , he can doe as much with another word ; With one Pereat , he can destroy all ; As hee spake , Psal. 33. 9. and it was done , he commanded and all stood fast ; so he can speak , and all shall bee vndone ; command , and all shall fall in peeces . I consider , that I may bee surpriz'd by that day , the day of Iudgement . Here Saint Peter saies , Vers● 10. The day of the Lord wil come as a Thiefe . And Saint Paul saies , we cannot be ignorant of it , Your selues know perfectly , 1 Thes. 5. 2. that the day of the Lord so commeth as a Thiefe . And , as the Iudgement it selfe , so the Iudge himselfe saies of himselfe , Apoc. 3. 3. I will come vpon thee as a Thiefe . He saies , he will , and he doe's it . 16. 15. For it is not , Ecce veniam , but Ecce venio , Behold I doe come vpon thee as a Thiefe ; There , the future , which might imply a dilatorinesse , is reduc't to an infallible present ; It is so sure , that he will doe it , that he is said , to haue done it already . I consider , hee will come as a Thiefe , and then , as a Thiefe in the night ; And I doe not only not know when that night shall be , ( For , himselfe , as he is the Son of man , knowes not that ) but I doe not only not know what night , that is , which night , but not what night , that is , what kinde of night he meanes . It is said so often , so often rep●d●ed , that he will come as a Thiefe in the night , as that hee may meane all kinde of nights . In my night of Ignorance hee may come ; and hee may come in my night of Wantonnesse ; In my night of inordinate and sinfull melancholy , and suspicion of his mercy , hee may come ; and he may come in the night of so stupid , or so raging a sicknesse , as that he shall not come by comming ; Not come so , as that I shall receiue him in the absolution of his Minister , or receiu●●●im in the participation of his body and his bloud in the Sacrament . So hee may come vpon mee , as such a Thiefe , in such a night ; nay , when all these nights of Ignorance , of Wantonnesse , of Desperation , of Sicknesse , of Stupiditie , of Rage , may bee vpon mee all at once . I consider , that the Holy Ghost meant to make a deepe impression of a great terror in me , when he came to that expression , That the Heauens should passe away , Vers. 10. Cum stridore , with a great noise , and the Elements melt with feruent heat , and the earth , and the workes that are therein , shall be burnt vp ; And when he adds in Esay , 66. 15. The Lord will come with fire , and with his Chariots , like a whirlewind , to render his anger , with fury ; for by fire , and by his sword will the Lord plead with all flesh . So when hee proceeds in Ioel , a day of darknesse , 2. 2 , 3. and gloominesse ; and yet a fire deuoureth before them , and a flame burneth behind them . 7. 9. And so in Daniel also , His Throne a fiery flame , and his wheeles a burning fire , and a fiery streame issuing from him . I consider too , that with this streame of fire , from him , there shall bee a streame , a deluge , a floud of teares , from vs ; and all that floud , and deluge of teares , shall not put out one coale , nor quench one sparke of that fire . Behold , Apoc. 1. 7. hee commeth with clouds , and euery eye shall see him ; And , plangent omnes , All the kindreds of the earth shall waile and lament , and weepe and howle because of him . I consider , that I shall looke vpon him then , and see all my Sinnes , Substance , and Circumstance of sin , Waight , and measure of sinne , hainousnesse , and continuance of sinne , all my sinnes imprinted in his wounds ; and how shall I bee affected then , confounded then to see him so mangled with my sinnes ? But then I consider againe , that I shall looke vpon him againe , and not see all my sinnes in his wounds ; My forgotten sinnes , mine vn-considered , vnconfest , vnrepented sinnes , I shall not see there ; And how shall I bee affected then , when I shall stand in Iudgement , vnder the guiltinesse of some sins , not buried in the wounds , not drown'd in the bloud of my Sauiour ? Many , and many , and very many , infinite , and infinitely infinite , are the terrours of that day ; Neuerthelesse , my soule , why art thou so sad , why art thou disquieted within mee ? Thou hast a Goshen to restin , for all this Aegypt ; a Zoar to flie to , for all this Sodome ; a Sanctuary , and Hornes of the Altar , to hold by , for all this storme . Neuerthelesse , saies our Text ; though there bee these scornfull iests , though there bee these reall terrours , Neuerthelesse , there are a Wee , certaine priuileged persons ; And the consideration of those persons , is our third and next circumstance .

To those who pretended an interest in Christ , 3 Persons . and had none , to those who would exorcise possest persons , and cast out Deuils , in the Name of Iesus , without any Commission from Iesus , to those sonnes of Sceua the Deuill himselfe could say , Qui vos ? Iesus I know , Act. 19. 15. and Paul I know , but who are you ? To those who liue in an outward conformity to Christ , but yet seeke their saluation in the light of Nature , and their power of resisting temptations , in their Morall constancy , the Deuill may boldly say , Qui vos , Iesus I know , & the Church I know ; but who are you ? I would I had no worse enemies than you . Neuerthelesse we , for all his scornes , for all these terrours , shall haue an answer to his Qui vos ? and bee able to tell him , that we are that Gens Sancta , and that Regale Sacerdotium , 1. 2 , 9. that this Apostle speakes of ; That holy people ; made holy by his Couenant , and Ordinances ; and that royall Priesthood , which , as Priests , haue an interest in his Sacrifice , his Sonne ; and as Kings , haue an interest in that Crowne , which , for his Sonnes sake , hee hath ordain'd for vs . Wee are they , who haue seene the markes of his Election , in their first edition , in the Scriptures ; and seene them againe , in their second edition , as they are imprinted in our consciences , in our faith , in our manners ; and so wee cannot mistake , nor bee deceiued in them . Wee are that Semen Dei , that Malachie speakes of ; 2. 15. the seed of God , which hee hath sow'd in his Church ; and by that extraction , we are Consortes diuinae Naturae , Partakers of the diuine Nature it selfe ; 2 Pet. 1. 4. And so grow to bee Filij Dei , The Sonnes of God ; And by that title , Cohaeredes Christi , Rom. 8. 17. Ioint-heires with Christ ; And so to bee Christi ipsi , Christs our selues ; as God calls all his faithfull , Psa , 105. ●5 his Anointed , his Christs ; And from thence , we grow to that height , to be of the Quorum , in that Commission , Dij estis , I haue said you are Gods ; and not onely Gods by Representation , but Idem Spiritus cum Domino ; So become the same Spirit with the Lord , that as a Spirit cannot be diuided in it selfe , Rom. 8. 38. so wee are perswaded , that neither death nor life , nor any creature ; shall be able to separate vs from God . If any man be ignorant , 1 Cor. 14. 38. let him be ignorant still . If he will not study his owne case , let him be subject to these scornes , and these terrours still ; But , Christianus idiota persuasissimum habet , Origen . The vnlearned'st Christian that is ( be he a true Christian ) hath learning enough to establish himselfe so , that neither scornes , nor terrours can shake his foundations . So then you see , what fellowship of the Faithfull , what houshold of the Righteous , what communion of Saints it is , that fals vnder this denomination , Wee ; Wee that haue laid our foundations in faith , and made our superedifications in sanctimony and holinesse of life ; We that haue learn't , and learn't by the right rule the rule of Christianity , how to put a right value vpon this world , and those things , which can but concerne our body in this world . Seneca . For Multis seruiet qui corpori seruit , saies the Oracle of Morall men . That man is common slaue to euery body , that is a slaue to his owne body ; That man dares displease no man , that dares not displease himselfe ; That man will grouell , and prostrate , and prostitute himselfe , at euery great mans threshold , that is afraid to loose a dish from his Table , or a pillow from his bed , at home ; Multis seruiet , qui corpori seruit , & qui , pro illo , nimium timet ; Hee is the true coward , that is afraid of euery inconuenience , which another may cast vpon his person , or fortune . Honestum ei vile est , cui corpus nimis charum est ; Hee that hath set too high a price vpon his body , will sell his soule cheape . But if we can say of the fires of tribulation , as Origen saies , ( whether hee speake of the fires of conflagration at the last day , or these fires of purification in our way to it ) Indigemus Sacramento ignis , Baptismo ignis , That all our fiery tribulations fall vnder the nature , and definition of Sacraments , That they are so many visible signes of inuisible Grace , that euery correction from Gods hand , is a Rebaptization to m●e , and that I can see , that I should not haue beene so sure of saluation , without this Sacrament , without this Baptisme , without this fire of tribulation ; If I can bring this fire to that temper , which Lactantius speaks of , that it be Ignis qui obtemperabit iustis , A fire that shall conforme it selfe to mee , and doe as I would haue it ; that is , concoct , and purge , and purifie , and prepare mee for God ; If my Christianity make that impression in mee , which Socrates his Philosophy did in him , who ( as Gregorie Nazianzene testifies of him ) In carcere damnatus , egit cum discipulis , de corpore , sicut de alio ergastulo , Who , when he lay a condemn'd man in prison , then in that prison , taught his disciples , that the body of man , was a worse prison , then that , hee lay condemn'd in ; If I can bring these fires to this compasse , and to this temper , I shall finde , that as the Arke was in the midst of the Waters , and yet safe from the waters , and the bush in the midst of the fire , and yet safe from the fire , so , though Saint Ierome say , ( and vpon good grounds ) Grandis audaciae est , puraeque conscientque , It is an Act of greater boldnesse , than any man , as man , can auow , and a testimony of a clearer conscience , than any man , as man , can pretend to haue , Regnum Dei postulare , & iudicium non timere , To presse God for the day of Iudgement , and not to feare that day , ( for , vpon all men , consider'd but as men , falls that seuere expostulation of the Prophet Amos , 5. 18. Woe vnto you that desire the day of the Lord ; to what end is it for you ? The day of the Lord is darknesse , and not light ; ) Yet I shall finde , that such a family , such a society , such a communion there is , and that I am of that Quorum , that can say , Come what scornes can come , come what terrours can come , In Christo omnia possumus , Though we can doe nothing of our selues , yet as we are in Christ , wee can doe all things , because we are fixt in him , Secundum promissa ; Which is our fourth and next branch , According to his promises .

I haue nothing to plead with God , 4 Promissa . but onely his owne promises . I cannot plead birthright ; The Iewes were elder brothers , and yet were disinherited . I cannot plead descent ; My mother was an Hittite , 16. 3. ( as the Prophet Ezechiel speakes . ) I am but of the halfe bloud , at best ; More of the first , then of the second Adam ; more corporall , then spirituall . I cannot plead purchase ; If I haue giuen any thing for Gods sake , if I haue done any thing , suffered any thing , for Gods sake , all that , is so farre from merit , as that it is not the interest of my principall debt . Nay , I cannot plead mercy ; For , Eph. 2. 3. I am by nature the childe of wrath too . All my Plea is , that , to which he carries me so often , in his word , Quia fidelis Dominus , Because the Lord is a faithfull God . So this Apostle calls him , 1. 4 , 19. Fidelem Creatorem , A faithfull Creator ; God had gracious purposes vpon me , when he created me , and wil be faithful to those purposes ; so St. Paul calls Christ Fidelem Pontificem , Heb. 2. 17. A faithfull high Priest ; graciously he meant to sacrifice himselfe for the world , and faithfully hee did it . So Saint Iohn call him Fidelem Testem , Apoc. 1. 5. A faitfull Witnesse ; Of his Mercy he did die for me , and his spirit beares witnesse with my spirit that hee did so . And in the same Booke , 19. 11. his very denomination , his very name is Faithfull . For this Faithfullnesse in God , which is so often recommended to mee , must necessarily imply a former promise ; If God be Faithfull , he is faithfull to some contract , to some promise , that hee hath made ; And that promise , is my euidence . But then , to any promise , that is pretended , and not deduc'd from his Scriptures , he may iustly plead Non est factum ; He made no such promise . For , as in cases of Diffidence , and Distrust in his mercy , God puts vs vpon that issue , Vbilibellus , Produce your Euidence ; why are you icalous of me ? Where is the bill of your mothers diuorce whome I haue put away ; Esa. 50. 1. or which of my Creditors is it to whom I haue sold you ? So in cases of presumption in our selues , or pressing God with his promises , ( and so also , in cases of Innouation of matter of Doctrine in his Church ) God puts vs to the same issue , Vbi libellus , Produce your Euidence ; where in my Scriptures , haue I made any such Contract , any such Couenant , any such promise to you ? My Witnesse is in Heauen , 16. 19. saies Iob ; But yet , my Euidence is vpon earth ; GOD is that Witnesse ; but that Witnesse hath beene pleased , to be examined Ad perpetuam rei memoriam ; And his testimony remaines of Record , in the Church ; And there , from his Scriptures , exemplified to me , by his publike Notary , the Church , I may lawfully charge him , with his promise , his contract , his couenant ; & else not . There is a generall , and a vsefull obseruation , made by Saint Augustine , Omnium haereticorum quasi regularis est ista temeritas , This is a Regular Irregularity , this is a fixt and constant Leuity , amongst all Heretikes , Authoritatem stabilissimam fundatissimae Ecclesiae quasi rationis nomine & pollicitatione suparare ; To ouerthrow the foundations of the Church vpon the appearance , and pretence , and colour of Reason ; God cannot haue proceeded thus or thus , because ther is this and this reason against it . Now the foundations of the Church are the Scriptures ; And when men present reasons of probability , of verisimilitude , of pious credulity , not deduc't out of the Scriptures , they fall into that regular Irregularity , and into that constant leuity , which Saint Augustine iustly makes the Character , and Specification of an Heretike , to seeme to proceede vpon reasons , and not deduce those reasons from the Scriptures . When therefore they reason thus ( as Bellarmine does ) Non discretus Dominus , That God had not dealt discreetly , if he had not establish'd a Church , a Certaine , a Visible , and Infallible Church , a Church endow'd with these and these , with those and those , and such and such , and more and more Immunities and Priuileges , by which , that particular Church must bee Super-Catholike , and Super-vniuersall , a boue all the Churches in the world , we ioyne not with them in that boldnesse , to call Gods discretion in question , but wee ioyne with them in that issue , Vbi libellus , Where is your euidence ; which is your Scripture , which you will rely vpon for that , for such a Church ? For we content not our selues , with such places of Scripture , as may serue to illustrate that Doctrine , to them , that beleeue it aforehand , without Scripture , but wee aske such places of Scripture , as may proue it to them , who , till they see such Scriptures , beleeue , and beleeue truly , that they are not bound to beleeue it ; If I may plead it , it is a promise ; and if it be an issuable promise , it is in the Scriptures . If any distresses in my fortune and estate , in my body , and in my health , oppresse mee , I may finde some receits , some Medicines , some words of consolation , in a Seneca , in a Plutarch , in a Petrarch ; But I proceed in a safer way , and deale vpon better Cordials , if I make Dauid , and the other Prophets of God , my Physitians , and see what they prescribe me , in the Scriptures ; and looke how my fellow-patient Iob applied that Physicke , by his Patience . And if any thing heauier then that which fell vpon Iob , fall vpon mee , yet I may propose one , to my selfe , vpon whom there fell more , then can fall vpon any man ; for all mankinde fell vpon him , and all the sinnes of all mankind , and Gods Iustice , Gods Anger , for all the sinnes of all mankinde fell vpon him , and yet he had a glorious eluctation , a victory , a triumph ouerall that . And he is not onely my rule , and my example , but my Surety , and my Promise , That where he is , Ioh. 14. 3. I shall be also ; not only , where hee is , in Glory now , but in euery step , that he made in this world ; If I bee with him , in his Afflictions , I shall be with him , in his Eluctation , in his Victory , in his Triumph . St. Chrysostome , falling vpon such a meditation , as this , is loth to depart from it ; Hee insists vpon it thus ; Illine , qui à dextris Dei sedet , conforme fiet hoc corpus ? Will God make this body of mine , like that , that sits now at his right hand : Yes ; he will Illi , quem adorant Angeli ? Like him , whom all the Angels worship ? Yes ; like him . Illi , cui adstant incorporales virtutes ? Like him , to whom , the Thrones , and Powers , and Dominations , and Cherubins , and Seraphins minister ? Yes ; he will doe all that , saies that Father . But allow mee the boldnesse , to adde thus much , Cumillo , I shall bee with him , before ; with him , wheresoeuer hee was in this world . I shall bee with him , in his Agonies , and sadnesse of soule ; but in those Agonies and sadnesses , I shall be with him still , in his Veruntamen , In his surrender of himselfe ; Not my will , but thine , O Father , be done . I shall bee with him vpon his Crosse ; but in all my crosses , and in all my iealousies and suspitions of that Dereliquisti , That God , my God hath for saken me , I shall be with him still , in his In manus , In a confidence , and assurance , that I may commit my Spirit into his hands . For all this I doe According to his promise , that where hee is , I shall be also . Si totus mundus lachrymis sumptis deflesset , ( saies the same Father ) If men were made of teares , as they are made of the Elements of teares , of the occasions of teares , of miseries , & if all men were resolu'd to teares , as they must resolue to dust , all were not enough to lament their miserable condition , who lay hold , vpon the miserable comforters of this World , vpon their owne merits , or vpon the super-erogations of other men , of which there are no promises , and cannot finde that true promise , which is impli'd in those examples of Iob and Christ , appliable to themselues . Neuerthelesse we , we that can doe so , wee , that can reade that promise , that where they are , we shall be , that what he hath done for them , he will also do for vs , we according to his promise , declar'd in his Scriptures , in the midst of Scoffers , and in the midst of Terrours , expect , and looke for more , than we haue yea ; which is another , ther , and our fift consideration .

As God hath prouided vs an Endlesnesse , The future . in the world to come , so , to giue vs an Inchoation , a Representation of the next world , in this , God hath instituted and endlesnesse● in this world too ; God hath imprinted in euery naturall man , and doth exalt in the super-naturall , and regenerate man , an endlesse , and Vndeterminable desire of more , then this life can minister vnto him . Still God leaues man in expectation . And truly , that man can scarce proue the immortality of the soule to himselfe , that feel's not a desire in his soule , of something beyond this life . Creatures of an inferiour nature , are possest with the present ; Man is a future Creature . In a holy and vsefull sense , wee may say , th●t God is a future God ; to man especially hee is so ; Mans consideration of God is specially for the future . It is plaine , it is euident , that that name which God hath taken in Exodus , signifies , Essence , 3. 14. Ambros. Being . Verum nomen Dei , Semper esse , Gods proper name is Alwayes Being . That can bee said of no creature , that it alwayes was ; That which the Arrians said blasphemously , of Christ , Erat , quando non erat , is true of all creatures , There was a time , when that thing , was nothing . But of God , more than this may bee said ; so much more , as that when we haue said all that wee can , more then so much more remaines vnsaid . For , Nazian. Totum Deum , nemo vno nomine , exprimit , sicut nec totum aerem haurit ; A man may as well draw in , all the aire , at one breath , as expresse all God , God entirely , in one name . But the name that reaches farthest towards him , is that name , which he hath taken in Exodus . Deo si coniungimur sumus ; Greg. In being deriu'd from God , we haue a Being , we are something ; In him we liue and moue and haue our Being ; But Deo si comparemur , nec sumus ; If we bee compar'd with God , our Being with his Being , we haue no Being at all , wee are Nothing . For Being is the peculiar and proper name of God . But though it be so cleere , that that Name of God in Exodus is Being , yet it is not so cleere , whether it be a present , or a future Being . For , though most of the Fathers expressed , and our Translators rendered in the present , Sum qui sum , I am that I am , and , Goe , and tell Pharaoh that he whose name is I am , hath sent thee ; yet in the Originall , it is plaine , and plaine in the Chalde Paraphrase , that that name is deliuered in the future , Ero qui ero , I shall bee that I shall be , and , Goe , and tell Pharaoh that he whose name is I shall bee , hath sent thee . God cals vpon man , euen in the consideration of the name of God , to consider his future state . For , if we consider God in the present , to day , now , God hath had as long a forenoone , as he shall haue an afternoone ; God hath beene God , as many millions of millions of generations , already , as hee shall be hereafter ; but if we consider man in the present , to day , now , how short a forenoone hath any man had ; if 60. if 80. yeeres , yet few and euill haue his daies beene . Nay , if we take man collectiuely , entirely , altogether , all mankind , how short a forenoone hath man had ? It is not yet 6000● yeeres , since man had his first being . But if we consider him in his Afternoone , in his future state , in his life after death , if euery minute of his 6000. yeeres , were multipli'd by so many millions of Ages , all would amount to nothing , meerely nothing , in respect of that Eternity , which hee is to dwell in . We can expresse mans Afternoone , his future Perpetuity , his Euerlastingnesse , but one way ; But it is a faire way , a noble way ; This ; That how late a Beginning soeuer God gaue Man , Man shall no more see an end , no more die , then God himselfe , that gaue him life . Therefore saies th' Apostle here , Wee , We that consider God according to his promise , expect future things , looke for more at Gods hand hereafter , then we haue receiu'd heretofore ; For his mercies are new euery morning ; and his later mercies are his largest mercies . How many , how great Nations perish , without euer hearing the name of Christ ; But God wrapt mee vp in his Couenant , and deriu'd mee from Christian Parents ; I suck'd Christian bloud , in my Mothers wombe , and Christian milke at my Nurses breast . The first sound that I heard , in the world , was the voice of Christians ; and the first Character , that I was taught to know , was the Crosse of CHRIST IESVS . How many children that are borne so , borne within the Couenant , borne of Christian Parents , doe yet die before they bee baptiz'd , though they were borne heires to Baptisme ? But God hath afforded me the seale of that Sacrament . And then , how many that are baptiz'd , and so eas'd in originall sinne , doe yet proceed to act●all sins , and are surpriz'd by death , before they receiue the Seale of their Reconciliation to Christ , in the Sacrament of his body and his bloud ; but God hath afforded mee the Seale of that Sacrament too . What sinnes soeuer GOD forgaue mee this morning , yet since the best ( and I am none of them ) fall seuen times a day , God forgiues mee seuen more sinnes , to morrow , then he did to day ; and seuen , in this Arithmetike , is infinite . Gods temporall , Gods spirituall blessings are inexhaustible . What haue wee that we haue not receiued ? But what haue wee receiued , in respect of that which is laid vp for vs ? And therefore , Expectamus , We determine our selues in God so , as that wee looke for nothing , but from him ; But not so , as that wee hope for no more from him , then we haue had : For , that were to determine God , to circumscribe God , to make God finite . Therefore we blesse God for our possession , but yet we expect a larger reuersion . And the day intended in this Text , shall make that Reuersion our Possession ; which is , the day of Iudgment .

Therefore , Expect . in the verse , immediatly before the Text , the Apostle accompanies this Expectantes , with another word ; it is Expectantes , & properantes , Looking for , and hasting to , the comming of the day of God . Wee must haue such an Expectation of that day as may imply , & testifie a loue to it , a desire of it , a longing for it . When these things beginne to come to passe ( saies Christ , Luk. 21. 28. speaking of the signes , preceding the last day ) then looke vp , and lift your heads , for your Redemption draweth neere . All our deiections of spirit , should receiue an exaltation , in that one consolation , that that day draweth neere . August . Seu velimus , seu nolimus , Whether we will , or no , that day will come ; but , saies that Father , in that short prayer of his , the Lord hath giuen thee an entire Petition , for accelerating , and hasting that day of the Lord ; When hee bids thee say , Thy Kingdome come , hee meanes , that thou shouldest meane , the Kingdome of glory at the Iudgement , as well as the Kingdome of Grace , in the Church Christ sayes , 10. 14. 3. If I goe , and prepare a place for you , I will come againe and receiue you vnto my selfe , that where I am , you may be also . Now , Beloued , hath Christ done one halfe of this , for vs , and would not we haue him doe the other halfe too ? Is he gone , to prepare the place , and would we not haue him come to fetch vs to it ? Certainly Christ speakes that in fauour , he intends● it for a fauour , when he sayes , Apoc. 22. 1● . Behold I come quickly . It is one fauour that hee will come ; and seconded with another , that he will make speed to saue vs , that hee will make haste to helpe vs . And to establish vs in that assurance , hee addes in that place , Behold I come quickly , and my reward is with mee ; if the comming doe not , if the speed doe not , yet let the reward worke in you a desire of that day . The last words that Christ speakes in the Bible ( and amongst vs , last words make deepest impressions ) are , Surely I come quickly ; Vers. 20. And the last answer that is made in our behalfes , there , is , Amen , euen so , come Lord Iesus . There is scarce any amongst vs , but does expect this commings They that feare it , expect it , But , that crowne , that the Apostle speakes of , 2 Tim. 4. 8. is laid vp for them , that loue the appearing of the Lord ; Not only expect it , but loue it ; And no man can doe so , that hath not a confidence in his cause ; 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 hee know his cause to bee good , and assure himselfe , that hee shall stand vpright in Iudgement . But can wee haue that assurance ? Assuredly ● wee may . He that hath seene the marks of election , in both editions , in the Scripture first , and then in his conscience , hee that does not flatter , and abuse his owne soule , nor tempt , and presume vpon God , he that in a sobe● and rectified conscience , findes himselfe truly incorporated in Christ , truly interessed in his merits , may be sure , that if the day of Iudgement came now , now he should be able to stand vpright in Iudgement . And therefore , let Schoole-boyes looke after holy-dayes , and worldly men after rent-dayes , and Trauellers after Fairedayes , and Chap-men after Market-dayes , Neuerthelesse , We , we that haue laid hold vpon God , and laid hold vpon him by the right handle , According to his promises , Expectamus , We looke for this day of the Lord , and Properamus , We are glad it is so neere , and wee desire the further hasting of it .

But then , Wait. Beloued , the day of our death is the Eue of this day of the Lord ; The day of our death is the Saturday of this Sunday ; the next day after my death , is the day of Iudgement , For , betweene these , these eyes shall see no more dayes . And then , are wee bound , nay , may wee lawfully wish , and desire the day of our death , as wee haue said , wee are bound to doe the day of Iudgement ; The Soules of the Martyrs vnder the Altar in Heauen , cry vnto God there , Apoc. 6. 9. Vsque quo Domine , How long ô Lord holy and true , doest thou not iudge , and auenge our bloud ? That which those Martyrs solicite there , is the day of Iudgement ; And thogh that which they aske , was not presently granted , but the day of Iudgement put off , for a time , yet God was not displeased with their solicitation ; for , for all that , hee gaue them then , their white robes ; testimony enough , of their innocencie . If we could wish our owne death , as innocently , as harmlesly , as they did the day of Iudgement , if no ill circumstances in vs , did vitiate our desire of death , if there were no dead flies in this oyntment , Eccles. 10. 1. ( as Salomon speakes ) if we had not , at least , a collaterall respect , ( if not a direct , and principall ) to our owne ease , from the incum brances , and grieuances , and annoyances of this world , certainly wee might safely desire , piously wish , religiously pray for our owne death . But it is hard , verie hard to de●est those circumstances , that infect it . For if I pretend to desire death , meerly for the fruition of the glorie , of the sight of God ; I must remember , that my Sauiour desi●d that glorie , and yet staid his time for it . If I pretend to desire death , that I might see no more sinne , heare no more blasphemies from others , it may be I may do more good to others , than I shall take harme by others , if I liue . If I would die , that I might be at an end of temptations , in my selfe , yet , I might lose some of that glory , which I shall haue in Heauen , by resisting another yeeres tentation , if I died now . To end this consideration , as this looking for the day of the Lord , ( which is the word of our Text ) implyes a ioy , and a gladnesse of it , when it shall come , ( whether we consider that , as the day it selfe , the day of Iudgement , or the Eue of the day , the day of our death ) so doth this looking for it , imply a patient attending of Gods leasure . For our example , the Apostle saies , The earnest expectation of the Creature , Rom. 8.19 . waiteth for the manifestation of the Sonne of God ; It is an earnest expectation , and yet it waits ; and , for our neerer example , Vers. ●3 . Wee our selues , which haue the first fruits of the spirit , groane within our selues ; But yet , he addes , wee wait for the adoption , the redemption of the bodie . Though wee haue some eares , we wait for the whole sheaues . And we may be content to doe so , for we shall not wait long . 1. 2. 11. This is the last time , sayes St. Iohn ; speaking of the present time of the Gospell ; In the time of nature , they were a great way off , from the Resurrection ; for then , the time of the Law was to come in . And in the time of the Law , they were a great way off ; for then the time of the Gospell was to come in . But this is the last time ; There shall bee no more changes , after the Gospell ; the present state of the Gospell shall land vs vpon the Iudgement . And ( as the Vulgate reads that place , Nouissima horaest , If God will haue vs stay a little longer , it is but for a few minutes ; for , this is our last houre . Wee feele scornes , wee apprehend terrours , Neuerthelesse we , we rooted in his promises , doe expect , we are not at an end of our desires , and with an holy impatience that he would giue vs , and yet with a holy patience till he be pleas'd to giue vs New Heauens and new Earth , wherein dwelleth Righteousnesse ; Which are the two branches , which remaine yet to be consider'd .

As in the first discoueries New Heauens . of the vnknowne parts of the world , the Maps and Cards which were made thereof , were verie vncertaine , verie vnperfect , so in the discouerie of these New Heauens , th● expositions of those who haue vndertaken that worke , are verie diuers . First , Origen , citing for his opinion , Clement , whom hee cals the Disciple of the Apostles , takes those heauens , and that Earth , which our Antipodes , ( and generally those that inhabit● the other Hemispheare ) inhabit , to be the new Heauens and the new Earth of this Text. Hee sayes , Oceanus intransibilis ad reliquos mundos , There are Worlds beyond these Worlds , beyond that Ocean , which wee cannot passe , nor discouer , sayes Origen ; But , those Worlds , and those Heauens , and that Earth shall bee discouer'd before the last day , and the Gospell of Christ bee preach't in all those places ; And this is our expectation , that which wee looke for , According to his promises , in the intention , and exposition of Origen . Those that were infected with the heresie of the Chiliasts , or Millenarians ( with which heresie diuers great and learned men , whom we refuse not to call Fathers in the Primitiue Church , were infected ) vpon the mistaking of those words in the Apocalyps , 20.4 . of reigning with Christ a thousand yeeres after the first Resurrection , argu'd and concluded a happie temporall state , of Gods Saints here , vpon this Earth , for so many yeeres after that day . So that , though there should not be truly a new Earth , and new Heauens , but the same Heauens , and the same Earth as was before , for those future thousand yeeres , yet , because those Saints of God , which in their whole former life , had beene in miserie , vpon this Earth , should now enioy all earthly happinesse , vpon the same Earth for a thousand yeeres , before they ascended into Heauen , these Heauens , and this Earth ( because they are so to them ) are called a new Earth , and a new Heauens , by those Millenarians . St. Ierome , and St. Augustine , and after them , the whole streame run in another channell . They say , that these Heauens , and this Earth shall be so purified , so refin'd , by the last fires of conflagration , as that all corruptible qualities shall bee burnt out of them , but they , in their substance , remaine still . To that , those words of St. Paul helpe to incl●ne them , Perit figura , 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 bee made better , but it shall not bee made nothing . But , to what end shall it be thus improu'd ? In that , St. Augustine declares himselfe ; Mundus in melius immutatus apte accommodabitur hominibus in melius immutatis . When men are made better by the Resurrection , this World being made betterby those fires , shall bee a fit habitation for those Saints of God ; and so euen this World , and whatsoeuer is not Hell , shall bee Heauen . And , truly , some verie good Diuines , of the Reformation , Polanus . accompany those Ancients in that Exposition , that these Heauens purified with those fires , and super-inuested with new endowments , shall be the euerlasting habitation of the blessed Saints of God . But still , in these discoueries of these new Heauens , and this new Earth , our Maps will bee vnperfect . But as it is said of old Cosmographers , that when they had said all that they knew of a Countrey , and yet much more was to be said , they said that the rest of those countries were possest with Giants , or Witches , or Spirits , or Wilde beasts , so that they could pierce no farther into that Countrey , so when wee haue trauell'd as farre as wee can , with safetie , that is , as farre as Ancient , or Moderne Expositors lead vs , in the discouerie of these new Heauens , and new Earth , yet wee must say at last , that it is a Countrey inhabited with Angells , and Arch-angells , with Cherubins , and Seraphins , and that wee can looke no farther into it , with these eyes . Where it is locally , wee enquire not ; We rest in this , that it is the habitation prepar'd for the blessed Saints of God ; Heauens , where the Moone is more glorious than our Sunne , and the Sunne as glorious as Hee that made it ; For it is he himselfe , the Sonne of God , the Sunne of glorie . A new Earth , where all their waters are milke , and all their milke , honey , where all their grasse is corne , and all their corne , Manna ; where all their glebe , all their clods of earth are gold , and all their gold of innumerable carats ; Where all their minutes are ages , and all their ages , Eternity ; Where euery thing , is euery minute , in the highest exaltation , as good as it can be , and yet super-exalted , & infinitely multiplied , by euery minutes addition ; euery minute , infinitely better , then euer it was before . Of these new heauens , & this new earth we must say at last , that wee can say nothing ; For , the eye of Man hath not seene , nor eare heard , nor heart conceiu'd , the State of this place . We limit , and determine our consideration with that Horizon , with which the Holy Ghost hath limited vs , that it is that new Heauens , and new Earth , wherein dwelleth Righteousnesse .

Here then the Holy Ghost intends the same new Heauens , Righteousnesse . and new Earth , which he doe's in the Apocalyps , 21. 1. and describes there , by another name , the new Ierusalem . But here , the Holy Ghost doe's not proceed , as there , to enamour vs of the place , by a promise of improuement of those things , which wee haue , and loue here ; but by a promise of that , which here wee haue not at all . There , and elsewhere , the holy Ghost applies himselfe , to the naturall affections of men . To those that are affected with riches , he saies , 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 , hee promises an euerlasting association , with that beautifull Couple , that faire Paire , which spend their time , in that contemplation , and that protestation , Ecce tu pulchra dilecta mea ; Cant. 1. 15 , 16. ● Ecce tu pulcher ; Behold thou art faire , my Beloued , saies he ; and then , she replies , Behold thou art faire too ; noting the mutuall complacencie betweene Christ and his Church there . To those which delight in Musicke , hee promises continuall singing , and euery minute , a new song ; To those , whose thoughts are exerciz'd vpon Honour , and Titles , Ciuill , or Ecclesiasticall , hee promises Priesthood , and if that be not honour enough , a Royall Priesthood ; And to those , who looke after military honor , Triumph after their victory , in the Militant Church ; And to those , that are carried with sumptuous , and magnifique feasts , a Mariage supper of the Lambe , where , not onely all the rarities of the whole world , but the whole world it selfe shall be seru'd in ; The whole world shall bee brought to that fire , and seru'd at that Table . But here , the holy Ghost proceeds not that way ; by improuement of things , which wee haue , and loue here ; riches , or beauty , or musicke , or honour , or feasts ; but by an euerlasting possession of that , which wee hunger , and thirst , and pantafter , here , and cannot compasse , that is , Iustice , or Righteousnesse ; for , both those , our present word denotes , and both those wee want here , and shall haue both , for euer , in these new Heauens , and new Earth .

What would a worne and macerated suter , Iustice . opprest by the bribery of the rich , or by the might of a potent Aduersary , giue , or doe , or suffer , that he might haue Iustice ? What would a deiected Spirit , a disconsolate soule , opprest with the weight of heauy , and habituall sinne , that stands naked in a frosty Winter of desperation , and cannot compasse one fig leafe , one colour , one excuse for any circumstance of any sinne , giue for the garment of Righteousnesse ? Here there is none that doe's right , none that executes Iustice ; or , not for Iustice sake . Hee that doe's Iustice , doe's it not at first ; And Christ doe's not thanke that Iudge , Luk. 18. 2. that did Iustice , vpon the womans importunity . Iustice is no Iustice , that is done for feare of an Appeale , or a Commission . There may bee found , that may doe Iustice at first ; At their first entrance into a place , to make good impressions , to establish good opinions , they may doe some Acts of Iustice ; But after , either an Vxoriousnesse to wards to the wife , or a Solicitude for children , or a facility towards seruants , or a vastnesse of expence , quenches , and ouercom's the loue of Iustice in them ; Non habitat , In most it is not ; but it dwels not in any . In our new Heauens , and new Earth , dwelleth iustice . And that 's my comfort ; that when I come thither , I shall haue Iustice at God's hands . It was an Act of mercy , meerly , that God decreed a meanes of saluation ; But to giue saluation to them , for whom Christ gaue that full satisfaction , is but an act of Iustice. 2. Thess. 1. 6. It is a righteous thing with God , to recompence Tribulation to them , that trouble you , and to you who are troubled , rest with vs , saies the Apostle . It is an act of the same Iustice , to saue the true Beleeuer , as to damne him , who by vnbeleefe , hath made himselfe a Reprobate .

Iustice dwels there , Righteousnesse . and there dwels Righteousnes ; Of which there is none in this world ; None that growes in this world ; none that is mine owne ; For ; howsoeuer we doe dispute , or will conclude of inherent Righteousnes , it is , indeed , rather adheherent , then inherent ; rather extrinsecall than intrinsecal . Not that it is not in my self ; in my will ; but it is not of my selfe , nor of my will ; My will was neuer able to rectifie , to iustifie it selfe ; But the power of God's grace cals in a forraine Righteousnes , to my succour , the Righteousnesse of my Sauiour , and cals his , and makes his , my Righteousnesse . But yet , Non habitat , This Righteous● dwels not vnremoueable , in mee , here . Though I haue put on that garment , in Baptisme , and girt it to me closer in the other Sacrament , and in some acts of holinesse , yet , my sinnes of infirmity slacken this garment , and it fals from mee , before I am aware , and in my sinnes of contempt , and rebellion , I teare it off , and throw it away my selfe . But in this new state , these new Heauens , & new Earth , Iusticia habitat , This Righteousnesse shall dwell ; I shall haue an innocence , and a constant innocence ; a present impeccancy , and an impeccability for the future . But , in this especially , is Righteousnes said to dwell there , because this Righteousnesse , is the very Son of God , the Sonne of Righteousnesse himselfe . And , this day , the day of his second Comming , is the last day of his Progresse ; For , euer after that day , these new Heauens , and new Earth shall bee his standing house , where hee shall dwell , and wee with him ; as himselfe hath said , Mat. 14. 43 The Righteous shall shine forth , as the Sunne it selfe ; As the Sonne of God himselfe , as the Sonne of glory , as the Son of Righteousnesse himselfe . For , God shall impart to vs all , a mysterious Gauelkinde , a mysterious Equality of fulnesse of Glory , to vs all : God shall not whisper to his owne Sonne , a Sede à dextris , Sit thou at my right hand ; nor a Hodie genuite , This day haue I begotten thee , nor a Ponam inimicos tuos , I will make thine enemies thy footstoole , and no more ; But , as it is said of the Armies of Israel , That they went forth as one man , so the whole Host of God's Saints , incorporated in Christ Iesus , shall bee as one man , and as that one Man , who was so the Sonne of Man , as that he was the Sonne of God too . And God shall say to vs all , Sedete à dextris , Si● ye all on my right hand ; for from the left hand , there is no prospect , to the face of God ; And to vs all , Hodie genui vos , This day I haue begotten you all ; begotten you in the confirmation of my first Baptisme , in the ratification of my first Election ; And to vs all , Ponam inimicos vestros , I will make all your enemies your footstoole ; For God shall establish vs there , Vbi non intrat inimicus , Aug. nec amicus exit , Where no man shall come in , that troubles the company , nor any , whom any of the company loues , goe out ; but wee shall all , not onely haue , but be a part of that Righteousnes which dwels in these new Heauens , and new Earth , which we , According to his promise look for .

ANd be this the end of our first Text , Commemoration . as it is a Text for Instruction . Passe we now to our second , our Text for Commemoration . Close we here this Booke of life , from which we haue had our first Text , And , Surge quae dormis in puluere , Arise thou Booke of Death ; thou , that sleepest in this consecrated dust ; and hast beene going into dust , now , almost a Moneth of dayes , almost a Lunarie yeere , and dost deserue such Anniuersaries , such quick returnes of Periods , and a Commemoration , in euery such yeere , in euery Moneth ; Arise thou , and bee another Commentary to vs ; and tell vs , what this new Heauen , and new Earth is , in which , now , thou dwel'st , with that Righteousnesse . But wee doe not inuoke thee , as thou art a Saint in Heauen ; Appeare to vs , as thou didst appeare to vs a moneth agoe ; At least , appeare in thy history ; Appeare in our memory ; that when euery one of vs haue lookt vpon thee , by his owne glasse , and seene thee in his owne Interest , such , as thou wast to him , That when one shall haue seene thee , the best wife , And a larger number , the best mother , And more then they , a whole Towne , the best Neighbour , And more then a Towne , a large body of noble friends , the best Friend , And more then all they , all the world , the best example , when thou hast receiu'd this Testimony from the Militant Church , as thou hast the recompence of all this , in thy Blessed Soule , in the Triumphant , yet , because thy body is still within these Walls , bee still content , to bee one of this Congregation , and to heare some parts of this Text re-applie'd vnto thee .

Our first word , Neuerthelesse , Neuerthelesse . puts vs first vpon this consideration , That shee liu'd in a Time , wherein this Prophecie of Saint Peter , in this Chapter , was ouer-abundantly perform'd , That there should bee scoffers , iesters in diuine things , and matters appertaining to God , and his Religion . For , now , in these our dayes , excellency of Wit , lies in prophanenesse ; he is the good Spirit , that dares abuse God ; And hee good company , that makes his company the worse , or keepes them from goodnesse . This being the Aire , and the Complexion of the Wit of her Times , and her inclination , and conuersation , naturally , cheerfull , and merry , and louing facetiousnesse , and sharpnesse of wit , Neuerthelesse , who euer saw her , who euer heard her countenance a prophane speech , how sharpe soeuer , or take part with wit , to the preiudice of Godlinesse ? From this I testifie her holy cheerfulnesse , and Religious alacrity , ( one of the best euidences of a good conscience ) That as shee came to this place , God's house of Prayer , duly , not onely euery Sabbath , when it is the house of other exercises , as well as of Prayer , but euen in those weeke-dayes , when it was onely a house of Prayer , as often as these doores were opened for a holy Conuocation , And , as she euer hastned her family , and her company hither , with that cheerfull prouocation , For God's sake let 's go , For God's sake let 's bee there at the Confession . So , her selfe , with her whole family , ( as a Church in that elect Ladie 's house , to whom Iohn writ his second Epistle ) did , euery Sabbath , shut vp the day , at night , with a generall , with a cheerfull singing of Psalmes , This Act of cheerfulnesse , was still the last Act of that family , vnited in it selfe , and with God . God loues a cheerfull giuer ; Mu●h more a cheerfull giuer of himselfe . Truly , he that can close his eyes , in a holy cheerfulnesse , euery night , shall meet no distemper'd , no inordinate , no irregular sadnesse , then , when God ; by the hand of Death , shall close his eyes , at last .

But , returne we againe to our Neuerthelesse ; You may remember , that this word in our former part , put vs first vpon the consideration of Scoffers at the day of iudgement , and then , vpon the consideration of Terrours , and sad Apprehensions at that day . And for her , some sicknesses , in the declination of her yeeres , had opened her to an ouer-flowing of Melancholie ; Not that she euer lay vnder that water , but yet , had sometimes , some high Tides of it ; and , though this distemper would sometimes cast a cloud , and some halfe damps vpon her naturall cheerfulnesse , and sociablenesse , and sometimes induce darke , and sad apprehensions , Neuerthelesse , who euer heard , or saw in her , any such effect of Melancholy as to murmure , or repine , or dispute vpon any of Gods proceedings , or to lodge a Ielousie , or Suspition of his mercy , and goodnesse towards her , and all hers ? The Wit of our time is Prophanenesse ; Neuerthelesse , shee , that lou'd that , hated this ; Occasionall Melancholy had taken some hold in her , Neuerthelesse , that neuer Ecclipst , neuer interrupted her cheerfull confidence , & assurance in God .

Our second word denotes the person ; We , Neuerthelesse We ; And , here in this consideration , Neuerthelesse shee . This may seeme to promise some picture , some Character of her person . But shee was no stranger to them that heare me now ; nor scarce to any that may heare of this here● after , which you heare now , and therefore , much needes not , to that purpose . Yet , to that purpose , of her person , and personall circumstances , thus much I may remember some , and informe others , That from that Worthy family , Daughter of Sir Rich sister of Sir Fran. Aun● of Sir Rich. Neupo●● , of Arcol . whence shee had her originall extraction , and birth , she suckt that loue of hospitality , ( hospitality , which hath celebrated that family , in many Generations , successiuely ) which dwelt in her , to her end . But in that ground , her Fathers family , shee grew not many yeeres . Transplanted young from thence , by mariage , into another family of Honour , as a flower that doubles and multiplies by transplantation , she multiplied into ten Children ; Rich. Herbert of Blachehall in Montgomery Esqu . lineally descended from that great Sir Rich. Herbert in Ed. 4. time , and father of Ed. Lord Herbert Baron of Castle-Island , late Embassador in France , and now of his Maiesties Councel of Warre . Iob's number ; and Iob's distribution , ( as shee , her selfe would very often remember ) seuen sonnes , and three daughters . And , in this ground , shee grew not many yeeres more , then were necessary , for the producing of so many plants . And being then left to chuse her owne ground in her Widow-hood , hauing at home establisht , and increast the estate , with a faire , & noble Addition , proposing to her selfe , as her principall care , theeducation of her children , to aduance that , shee came with them , and dwelt with them , in the Vniuersitie ; and recompenc't to them , the losse of a Father , in giuing them two mothers ; her owne personall care , and the aduantage of that place ; where shee contracted a friendship , with diuers reuerend persons , of eminency , and estimation there ; which continued to their ends . And as this was her greatest businesse , so she made this state , a large Period ; for in this state of widowhood , shee continued twelue yeeres . And then , returning to a second mariage , that second mariage turnes vs to the consideration of another personall circumstance ; that is , the naturall endowments of her person ; Which were such , as that , ( though her vertues were his principall obiect ) yet , euen these her personall , and naturall endowments , had their part , in drawing , and fixing the affections of such a person , as by his birth , Sir Iohn Danuers onely brother to the Earle of Danby . and youth , and interest in great fauours in Court , and legall proximity to great possessions in the world , might iustly haue promist him acceptance , in what family soeuer , or vpon what person soeuer , hee had directed , and plac't his Affections . He plac't them here ; neither diuerted then , nor repented since . For , as the well tuning of an Instrument , makes higher and lower strings , of one sound , so the inequality of their yeeres , was thus reduc't to an euennesse , that shee had a cheerfulnesse , agreeable to his youth , and he a sober staidnesse , conform●ble to her more yeeres . So that , I would not consider her , at so much more then forty , nor him , at so much lesse then thirty , at that time , but , as their persons were made one , and their fortunes made one , by mariage , so I would put their yeeres into one number , and finding a sixty betweene them , thinke them thirty a peece ; for , as twins of one houre , they liu'd . God , who ioyn'd them , then , hauing also separated them now , may make their yeres euen , this other way too ; by giuing him , as many yeeres after her going out of this World , as he had giuen her , before his comming into it ; and then , as many more , as God may receiue Glory , and the World , Benefit by that Addition ; That so , as at their first meeting , she was , at their last meeting , he may bee the elder person .

To this consideration of her person then , belongs this , that God gaue her such a comelinesse , as , though shee were not proud of it , yet she was so content with it , as not to goe about to mend it , by any Art . And for her Attire , ( which is another personall circumstance ) it was neuer sumptuous , neuer sordid● But alwayes agreeable to her quality , and agreeable to her company ; Such as shee might , and such , as others , such as shee was , did weare For , in such things of indifferency in themselues , many times , a singularity may be a little worse , then a fellowship in that , which is not altogether so good . It may be worse , nay , it may be a worse pride , to weare worse things , then others doe . Her rule was mediocrity .

And , as to the consideration of the house , belongs the consideration of the furniture too , so , in these personall circumstances , we consider her fortune , her estate . Which was in a faire , and noble proportion , deriu'd from her first husband , and fairely , and nobly dispenc'd , by herselfe , with the allowance of her second . In which shee was one of Gods true Stewards , and Almoners too . There are dispositions , which had rather giue presents , then pay debts ; and rather doe good to strangers , than to those , that are neerer to them . But shee alwayes thought the care of her family , a debt , and vpon that , for the prouision , for the order , for the proportions , in a good largenesse , shee plac't her first thoughts , of that kinde . For , for our families , we are Gods Stewards ; For those without , we are his Almoners . In which office , shee gaue not at some great dayes , or some solemne goings abroad , but , as Gods true Almoners , the Sunne , and Moone , that passe on , in a continuall doing of good , as shee receiu'd her daily bread from God , so , daily , she distributed , and imparted it , to others . In which office , though she neuer turn'd her face from those , who in a strict in quisition , might be call'd idle , and vagrant Beggers , yet shee euer look't first , vpon them , who labour'd , and whose labours could not ouercome the difficulties , nor bring in the necessities of this life ; and to the sweat of their browes , shee contributed , euen her wine , and her oyle , and any thing that was , and any thing , that might be , if it were not , prepar●d for her owne table . And as her house was a Court , in the conuersation of the best , and an Almeshouse , in feeding the poore , so was it also an Hospitall , in ministring releefe to the sicke . And truly , the loue of doing good in this kind , of ministring to the sicke , was the hony , that was spread ouer all her bread ; the Aire , the Perfume , that breath'd ouer all her house ; The disposition that dwelt in those her children , and those her kindred , which dwelt with her , so bending this way , that the studies and knowledge of one , the hand of another , and purse of all , and a ioynt-facility , and opennesse , and accessiblenesse to persons of the meanest quality , concur'd in this blessed Act of Charity , to minister releefe to the sicke . Of which , my selfe , who , at that time , had the fauour to bee admitted into that family , can , and must testifie this , that when the late heauy visitation fell hotly vpon this Towne , when euery doore was shut vp , and , lest Death should enter into the house , euery house was made a Sepulchre of them that were in it , then , then , in that time of infection , diuers persons visited with that infection , had their releefe , and releefe appliable to that very infection , from this house .

Now when I haue said thus much ( rather thus little ) of her person , as of a house , That the ground upon which it was built , was the family where she was borne , and then , where she was married , and then , the time of her widowhood , and lastly , her last mariage , And that the house it selfe , was those faire bodily endowments , which God had bestow'd vpon her , And the furniture of that house , the fortune , and the vse of that fortune , of which God had made her Steward and Almoner , when I shall also haue said , that the Inhabitants of this house , ( rather the seruants , for they did but wait vpon Religion in her ) were those married couples , of morall vertues , Conuersation married with a Retirednesse , Facility married with a Reseruednesse , Alacrity married with a Thoughtfulnesse , and Largenesse married with a Prouidence , I may haue leaue to depart from this consideration of her person , and personall circumstances , le●t by insisting longer vpon them , I should seeme to pretend , to say all the good , that might bee said of her ; But that 's not in my purpose ; yet , onely therefore , because it is not in my power ; For I would doe her all right , and all you that good , if I could , to say all . But , I haste to an end , in consideration of some things , that appertaine more expresly to me , then these personall , or ciuill , or morall things doe .

In those , the next is , the Secundum promissa , That shee gouern'd her selfe , according to his promises ; his promises , laid downe in his Scriptures . For , as the rule of all her ciuill Actions , was Religion , so , the rule of her Religion , was the Scripture ; And , her rule , for her particular vnderstanding of the Scripture , was the Church . Shee neuer diuerted towards the Papist , in vndervaluing the Scripture ; nor towards the Separatist , in vnderualuing the Church . But in the doctrine , and discipline of that Church , in which , God seal'd her , to himselfe , in Baptisme , shee brought vp her children , shee assisted her family , she dedicated her soule to God in her life , and surrendered it to him in her death ; And , in that forme of Common Prayer , which is ordain'd 〈◊〉 by ●hat Church , and to which she had accustom●td her selfe , with her family wide 〈◊〉 day , she ioyn'd with than company , which was about her death-bed , in answering to euery par● thereof , which the Congrgationl is directed to answer to with a cleere vnderstanding , with a constant memory , with a distinct ●voyed , not 〈◊〉 houres before she died 〈◊〉 According to this promise that is , the will of God manifested in the 〈◊〉 , She expected ; Shee expected this , that she hath rece●ued ; Gods Physioke , and Gods M●sicke a Christianly death . For , death , in the old Testamen was a Com●●nation ; but in the now Testament , death is a Promise ; When there was a Super-dying , a death vpon the death , a Morte vpon the Mor●eris● a Spirituall death after the bodily , then wee died a●cording to Gods threatning ; Now , when by the Gospell , that second death is taken off , though wee die still , yet we die according to his Promise ; That 's a part of his mercy , and his Promise , which his Apostle giues vs from him , 1 Cor. 15. 51 That wee shall all bee changed ; For , after that promise , that change , follow 's that triumphant Acclamation , Vers. 5● . O death where is thy sting , O graue where is thy victory ? Consider vs fallen in Adam , and wee are miserable , that wee must die , But consider vs restor'd , and redintegrated in Christ , wee were more miserable if wee might not die ; Wee lost the earthly Paradise by death then ; but wee get not Heauen , but by death , now . This shee expected till it came , and embrac't it when it came . How may we thinke , shee was ioy'd to see that face , that Angels delight to looke vpon , the face of her Sauiour , that did not abhor the face of his fearfullest Messenger , Death● Shee shew'd no feare of his face , in any change of her owne ; but died without any change of countenan●e , or posture● , without any strugling , any disorder ; but her Death-bed was as quiet● , as●her Graus . To another Magdalen , Christ said vp on earth , ascended● Being ascended now , 〈◊〉〈◊〉 and she b●●ing gone 〈◊〉 to him , as●●r she'e had awaited his 〈◊〉 so 〈◊〉 ●yo●res , as that more , would● 〈…〉 growne to bee vexd●●on , and s●rrow , was her last 〈◊〉 horb , were , 〈◊〉 my will to the will of God ; so wee doubt not but the first word which she heard there , was that Euge , from her Sauiour , Well done good and faithfull seruant , enter into thy mastersioy .

Shee expected that , dissolution of body , and soule ; and rest in both , from the incumbrances , and tentations of this world . But yet , shee is in expectation still ; Still a Reuersionarie ; And a Reuersionary vpon along life ; The whole world must die , before she come to a possession of this Reuersion ; which is a Glorified body in the Resurrection . In which expectation , she return's to her former charity ; shee will not haue that , till all wee , shall haue it , as well as shee ; She eat not her morsels alone , in her life , ( as Iob speakes ) Shee lookes not for the glory of the Resurrection alone , 31. 17. after her death . But when all we , shall haue beene mellow'd in the earth , many yeeres , or chang'd in the Aire , in the twinkling of an eye , ( God knowes which ) That body vpon which you tread now , That body which now , whilst I speake , is mouldring , and crumbling into lesse , and lesse dust , and so hath some motion , though no life , That body , which was the Tabernacle of a holy Soule , and a Temple of the holy Ghost , That body that was eyes to the blinde , and hands , and feet to the lame , whilst it liu'd , and being dead , is so still , by hauing beene so liuely an example , to teach others , to be so , That body at last , shall haue her last expectation satisfied , and d'well bodily , with that Righteousnesse , in these new Heauens , and new Earth , for euer , and euer , and euer , and infinite , and super-infinite euers . Wee●nd all , with the valediction of the Spouse to Christ● His left hand is vnder my head , Cant. 8. 3. and his right embraces mee , was the Spouses valediction , and goodnight to Christ then , when she laid her selfe downe to sleepe in the strength of his Mandrakes , and in the power of his Spices , as it is exprest ●here ; that is , in the influence of his mercies . Beloued , euery good Soule is the Spouse of Christ● And this good Soule , being thus laid downe to sleepe in his peace , His left hand vnder her head , gathering , and composing , and preferuing hen dust , for future Glory , His right hand embracing her , assuming , and establishing her soule in present Glory , in his name , and in her behalfe , I say that , to all you , which Christ sayes there , in the behalfe of that Spouse , Vers. 4. Adiuro vos , I adiure you , I charge you , O daughters of Ierusalem , that yee wake her not , till she please . The words are directed to the daughters , rather then to the sons of Ierusalem , because for the most part , the aspersions that women receiue , either in Morall or Religious actions , proceed from women themselues . Therfore , Adiuro vos , I charge you , Oye daughters of Ierusalem , wake her not . Wake her not , with any halfe calumnies , with any whisperings ; But if you wil wake her , wake her , and keepe her awake with an actiue imitation , of her Morall , and her Holy vertues . That so her example working vpon you , and the number of Gods Saints , being , the sooner , by this blessed example , fulfil'd , wee may all meet , and meet quickly in that kingdome , which hers , and our Sauiour , hath purchac't for vs all , with the inestimable price of his incorrup●tible blou● . To which ●●glorious Sonne of God , &c.

FINIS .