Danvers sermon

A
Sermon
of
Commemo-
ration of the
Lady DāuersDanuers, late Wife
of Sr. Iohn DāuersDanuers.
Preach'd at Chilsey, where
she was lately buried.
by
Iohn Donne D. of St. Pauls,
Lond. 1 Iuly 1627.
Together with other Comme-
morations of Her;
By her Sonne G. Herbert.
London,
Printed by I. H. for Philemon
Stephens, and Christopher Mere-
dith, and are to be sold at their shop
at the golden Lion in Pauls
Church yard. 1627. A

The Prayer Before the Sermon O Eternall and
most, Glorious
God, who some-
times in thy Iu-
stice, Psal. 79. 2. Ps. 79:2 dost giue the dead
bodies of the Saints, to
be meat vnto the Fowles
of the Heauen, and the A2 flesh

flesh of thy Saints vnto
the beasts of the Earth, so
that their bloud is shed
like water, and there is
none to burie them, Who
sometimes, Psal. 44. 12. Ps. 44:12 selʼst thy Peo-

ple for nought, and dost
not increase thy wealth,
by their price, and yet ne-
uer leauʼst vs without that
knowledge, Ps. 116. 15. Ps. 116:15 That precious
in thy sight is the death
of thy Saints, inable vs, in
life and death, seriously to
consider the value, the price
of a Soule. It is precious, ô
Lord, because thine Image
is stampt, and imprinted vpon

vpon it; Precious, because
the bloud of thy Sonne was
paid for it; Precious, be-
cause thy blessed Spirit, the
Holy Ghost workes vpon
it, and tries it, by his diuers
fires; And precious, because
it is enterʼd into thy Reue-
nue, and made a part of thy
Treasure. Suffer vs not
therefore, ô Lord, so to vn-
der value our selues, nay, so
to impouerish thee, as to
giue away those soules, thy
soules, thy deare and preci-
ous soules, for nothing, and
all the world is nothing, if
the Soule must be giuen for A3 it.

it.We know, ô Lord, that
our Rent, due to thee, is our
Soule; and the day of our
death, is the day, and our
Death-bed the place,
where this Rent is to bee
paid. And wee know too,
that hee that hath sold his
soule before, for vniust
gaine, or giuen away his
soule before, in the society
and fellowship of sinne, or
lent away his soule, for a
time, by a lukewarmnesse,
and temporizing, to the
dishonor of thy name, to the
weakning of thy cause, to
the discouraging of thy Ser-
uants,

uants, he comes to that day,
& to that place, his Death,
and Death-bed, without
any Rent in his hand, with-
out any soule, to this pur-
pose, to surrender it vnto
thee. Let therefore ô Lord,
the same hand, which is to
receiue them then, preserue
these soules till then; Let
that mouth, that breathʼd
them into vs, at first, breath
alwaies vpon them, whilst
they are in vs, and sucke
them into it selfe, when
they depart from vs. Pres-
erue our soules ô Lord, be-
cause they belong to thee; A4 and

and preserue our bodies,
because they belong to those
soules. Thou alone, dost
steere our Boat, through all
our Voyage, but hast a more
especiall care of it, a more
watchfull eye vpon it, when
it comes to a narrow cur-
rant, or to a dangerous full
of waters. Thou hast a care
of the preseruation of these
bodies, in all the waies of
our life; But in the
Straights of Death, open
thine eyes wider, and en-
large thy prouidence to-
wards vs, so farre, that no
Feuer in the body, may shake

shake the soule, no Apo-
plexie in the body, dampe
or benumbe the soule, nor
any paine, or agonie of the
body, presage future tor-
ments to the soule. But so
make thou our bed in all our
sicknesse, that being vsʼd to
thy hand, wee may be con-
tent with any bed of thy ma-
king; Whether thou bee
pleasʼd to change our fea-
thers into flockes, by with-
drawing the conueniences of
this life, or to change our
flockes into dust, euen the
dust of the Graue, by with-
drawing vs out of this life. A5 And A5

And though thou diuide
man and wife, mother and
child, friend and friend, by
the hand of Death, yet stay
them that stay, and send
them away that goe, with
this consolation, that though
we part at diuers daies, and
by diuers waies, here, yet
wee shall all meet at one
place, and at one day, a day
that no night shall deter-
mine, the day of the glorious
Resurrection. Hasten that
day, ô Lord, for their sakes,
that beg it at thy hands,
from vnder the Altar in
Heauen; Hasten it for our sakes,

sakes, that groane vnder
the manifold incombrances
of these mortall bodies;
Hasten it for her sake, whō
wee haue lately laid downe,
in this thy holy ground;
And hasten it for thy Son
Christ-Iesus sake, to whom
then, and not till then, all
things shall bee absolutely
subduʼd. Seale to our
soules now an assurance of
thy gracious purpose to-
wards vs in that day, by ac-
cepting this daies seruice, at
our hands. Accept our hum-
ble thankes, for all thy be-
nefits, spirituall, and tempo rall,

rall, already bestowed vpon
vs, and accept our humble
prayers for the continuance
and enlargement of them.
Continue, and enlarge
them, ô God. vpon thine
vniuersall Church,
dispersed, &c. A

1 A SERMON OF
Commemoration
of the Lady Dāuers,
late wife of Sr. Iohn
Dāuers. Neuerthelesse, we, according to
his promises, looke for new Hea-
uens, and new Earth, wherein dwel-
leth Righteousnesse. 2 Pet. 3. 13. I Propose to
my selfe,
and to this
Congrega-
tion, two
Workes for this day; That we

2 A Sermon.
wee may walke together
two miles, in this Sab-
bath 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 ex-
cused, nor auoided. And
being come now to this
double worke, whether
I looke vp to the Throne of

3 A Sermon.
of Heauen, and that Fir-
mament, 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 com-
memoration of the Dead, I
need no other words
than these which I haue
read to you, for both pur-
poses; For, to assist the
Resurrection of your
soules, I say, And to as-
sure the Resurrection of
your bodies, she saies, Ne-
uerthelesse, we according to
his promise looke for new Heauens,

4 A Sermon.
Heauens, and new Earth,
wherein dwelleth Righte-
ousnesse. But first let vs
doe our first worke, and
pursue the literall pur-
pose of the Apostle, in
these words. Which
words, out of their con-
nection, and coherence, be
pleasʼd to receiue, thus
spread and dilated into
this Paraphrase, Neuerthe-
lesse, that is, though there
be scoffers and iesters that
deride and laugh at the se-
cond comming of Christ, (as
the Apostle had said v. 3.)
And, neuerthelesse againe, Though

5 A Sermon.
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
feruent heat, the Earth al-
so, 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, neuer-
thelesse,

6 A Sermon. thelesse, 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 igno-
rant 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 slacke
in his promise, though he be
long-suffering to vs-ward
(as he also saies v. 9.) We,
According to his promises,
that is, building vpon
that foundatiō, his Scrip-
tures, presuming vpon
nothing

7 A Sermon.
nothing that is not in
that euidence, and doub-
ting 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 con
tentment, 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 Hea-
uens, and new Earth; in
which, that which is not at

8 A Sermon.
at all to be had here, or is
but an obscure In-mate, a
short Soiourner, a transi-
tory Passenger in this
World, that is, Righteous-
nesse, shall not onely Bee,
but Dwell for euer; Ne-
uerthelesse, wee, according
to his promise, looke for new
Heauens, and new Earth,
wherein dwelleth Righte-
ousnesse. So then, in this
our Voyage through this
Sea, which is truly a Me-
diterranean Sea, a Sea be-
twixt two Lands, the
Land of Possession, which
wee haue, and the Land of

9 A Sermon.
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

10 A Sermon.
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, Accor-
ding to his promises, Wee,
(which will constitute a
fift point,) Wee expect;
We blesse God for our Pos-
session, but We looke for a
greaterReuersion; which
Reuersion (in the next
roome) is, new Heauens,
and new Earth; And (last-
ly) such Heauens, and such
Earth, as may be an euer-
lasting

11 A Sermon. lasting Dwelling for Righ-
teousnesse. And through
all these particulars, we
shall passe, with as much
cleerenesse, and shortnesse,
as the weight, and number
thereof will admit. Scornes. First then, to shake the
constancy of a Christian,
there will alwaies be Scor
ners, Iesters, Scoffers, and
Mockers at Religion. The
Period and Consummati-
on of the Christian Religi-
on, the Iudgement day, the
second comming of Christ,
will alwaies be subiect to
scornes. And many times a

12 A Sermon.
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 beseemʼd
those graue & Reuerend
Fathers of the Church, to
call their Councels, and to
take into their serious
consideration those Ar-
guments, and solemnly to con-

13 A Sermon.
conclude, and determine,
and decree in the point.
But it would ill haue
become those reuerend
persons, to haue calʼd
their Councels, or taken
into their so serious con
siderations, Epigrams, and
Satyres, and Libells, and
scurrill and scornfull iests,
against any point of Reli-
gion; 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 B ouer-

14 A Sermon.
ouerthrow, and confute
a Iest, or Scorne, as they
are, an Argument; and
so they passe more vn-
controlʼd, and preuaile
further, and liue longer,
then Arguments doe. It
is the height of Iobs com-
plaint, that contemptible
persons made Iests vpon
him. And it is the depth
of Samsons calamity, that
when the Iudg. 16. 24 Judg. 16:25 Philistins hearts
were merry, then they
cald for Samson, to make
them sport. So to the Is-
raelites in Babylon, when
they were in that heaui-
nesse

15 A Sermon. nesse, that euery breath
they breathʼd was a sigh,
their enemies calʼd, Psal. 137. 3. Ps. 187:3 to sing
them a song. And so they
proceeded with him,
who fulfilʼd in himselfe
alone, allTypes, and Ima-
ges, and Prophesies of sor-
rowes, who was, (as the
Prophet calls him) Esa. 53. 3 Isa. 53:3 . Vir
dolorum, A man com-
posʼd, and elemented of
sorrowes, our Lord and
Sauiour Christ Iesus; For, Mat. 27. 29 Matt. 27:29
They platted a crowne of
thornes vpon his head, and
they put a reed into his
hand, and they bowed the B2 knee

16 A Sermon.
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 in-
duce heresie; but this
doeʼs establish Atheisme.
And as that is the publike
mischiefe, so, for the pri-
uate, there lies much dan-
ger in this, that hee that
giues himselfe the liber-
ty, of iesting at Religion,
shall finde it hard, to take
vp at last; as, when Iu-
lian the Apostata had re-
ceiued

17 A Sermon. ceiued 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,Vi-
cisti Galilæe, The day is
thine, O Galilean, and no
more; It is not, Thou hast
accomplishʼt thy purpose,
O my God, nor O my Ma-
ker, nor O my Redeemer,
but, in a stile of con-
tempt, Vicisti Galilæe,
and no more. And there-
fore, as Dauid begins his
Psalmes with Blessednesse, B3 so

18 A Sermon.
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 mo-
tion; And hee speakes
there, of standing with
the sinner, but standing is
a painfull posture; In these
two, walking and stan-
ding, thereʼs some intima-
tion of a possibility of
wearinesse, and so, of de-
sisting at last. But in sit-
ting in the seat of the scorn-
full, there is denoted a
sinning

19 A Sermon.
sinning at ease; and, in
the Vulgate edition, at
more than ease; with au-
thority, and glory; For, it
is In cathedra, In the chaire
of the scornfull; which
implies a Magisteriall, a
Doctorall kinde of sin
ning, 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 ex-
amples, that men who
haue vsʼd, and accustomʼd
their mouthes to Oaths,
and Blasphemies all their
B4 liues,

20 A Sermon.
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 spiri-
tuall assistances, and not
finde halfe a minute, be-
tweene their last iest, and
their euerlasting earnest.
Væ vobis qui ridetis; Woe
be vnto you that laugh so,
for you shall weepe, and
weepe eternally. Saint Paul preacht of
the Act. 17. 32. Acts 17:32 Resurrection of the dead,

21 A Sermon.
dead, and they mockt him.
And here, St. Peter saies, Vers. 4. 2 Pet. 3:3-4
there will be, (that is, there
will be alwaies) Scoffers
that will say, where is the
promise of Christs com-
ming? For since the Fa-
thers fell asleepe, all things
continue as they were, from
the beginning of the Crea-
tion But doe they so, saies
this Apostle? Vers. 6. 2 Pet. 3:6 Was not the
world that then was, ouer-
flowʼd with water, and pe-
rishʼt? If that were done
in earnest, why doe yee
make a iest of this, saies
he, Vers. 7 2 Pet. 3:7 . That the heauens and B5 the

22 A Sermon.
the earth which are now,
are reserued vnto fire, a-
gainst the day of Iudge-
ment. 2. Tim. 3. 1, The A-
postlesaies, That in the last
dayes, perillous times shall
come; and hee reckons
there, diuers kindes of
perillous men; but yet,
these Iesters are not a-
mong them. And then
1 Tim 4. 1. The Apostle
names more perillous
men; Seducing Spirits,
and Seducing by the do-
ctrine of Deuils, forbid-
ding meats and mariage;
and we know, who these men

23 A Sermon.
men are. Mat. 24. 24 Matt. 24:24 Our Sauiour tels
vs, they shall proceed a
great way; They shall shew
great signes, and wonders;
they shall pretend Mira-
cles; & they shall exhibite
false Christs, Christs knea-
ded 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. Jude 17-18 Remember the words,
which were spoken before,
of the Apostles of our Lord
Iesus Christ, that there
should bee mockers, in the last

24 A Sermon.
last time. For, against all
the rest, the Church of
God is better armʼd;
But Perniciosissimum humano
generi, sayes Saint Au-
gustine, This is the ruine,
and ouerthrow of man-
kinde, (that is, of Reli-
gion, which is the life and
soule of mankinde) Cum
vera & salubris sententia
imperitorum populorum ir-
risione sordescit; When
true, and sincere Reli-
gion, shall be criʼd down,
and laughʼt out of coun-
tenance, by the scornes,
and iests, of ignorant people.

25 A Sermon.
people. When to all our
sober preaching, and se-
rious writing, a scornfull
ignorant, shall thinke it
enough to oppose that
one question of con-
tempt, 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) be-
fore; For Luthers Decla-
rations were before the Con-

26 A Sermon.
Constitutions of that Coun-
cell. So that wee could
play with them at their
owne Game, and retort
their owne scornes vpon
themselues, but that mat-
ters of Religion should
moue in a higher Spheare,
and not bee deprest, and
submitted to iests. But
though our Apostles pro-
phesie must be fulfilled,
There will bee, and will
alwaies be, some scoffers,
some iesters; Neuerthe-
lesse, saies the Text, there
is a Religious constancy
vpheld, and maintained by

27 A Sermon.
by others; And farther
wee extend not this first
Consideration of our dan-
ger. But, 2
Terrors. though I can stand
out these scornes and iests,
there is a Tentation, that
is Reall; There are true
terrours, sad apprehensi-
ons, substantiall circum-
stances, that accompany
the consideration of
Christs second comming
and the Day of Iudge-
ment. 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

28 A Sermon.
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 in-
to Iudgement, with mee,
and passes a finall, and
irreuocable Iudgement
vpon mee, this is a Con-
sternation of all my spi-
rits, an Extermination of
all my succours. I consi-
der, 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,

29 A Sermon.
Pereat, he can destroy all; Psal. 33. 9. Ps. 33:9
As hee spake, and it was
done, he commanded and all
stood fast; so he can speak,
and all shall bee vndone;
command, and all shall
fall in peeces. I consider,
that I may bee surprizʼd
by that day, the day of
Iudgement. Here Saint
Peter saies, Vers: 10. 2 Pet. 3:10 The day of the
Lord wil come as a Thiefe.
And Saint Paul saies, we
cannot be ignorant of it, 1 Thes. 5. 2. 1 Thess. 5:2
Your selues know perfectly,
that the day of the Lord so
commeth as a Thiefe. And,
as the Iudgement it selfe, so

30 A Sermon.
so the Iudge himselfe saies
of himselfe, Apoc. 3. 3. Rev. 3:3 I will come
vpon thee as a Thiefe. He
saies, he will, and he doeʼs
it. 16. 15. Rev. 16:15 For it is not, Ecce ve-
niam, but Ecce venio, Be-
hold I doe come vpon thee
as a Thiefe; There, the fu-
ture, which might imply
a dilatorinesse, is reducʼt
to an infallible present; It
is so sure, that he will doe
it, that he is said, to haue
done it already. I consi-
der, hee will come as a
Thiefe, and then, as a
Thiefe in the night; And
I doe not only not know when

31 A Sermon.
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
repld?ed repeated, 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 melan-

32 A Sermon.
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 receiued?im receiue him
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 Desper-
tion,

33 A Sermon. ation, of Sicknesse, of Stu-
piditie, 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 expressi-
on Vers. 10. 2 Pet. 3:10 , That the Heauens
should passe away, Cum
stridore, with a great noise,
and the Elements melt with
feruent heat, and the earth,
and the workes that are
therein, shall be burnt vp;
And when he adds in E-
say, 66. 15. Isa. 66:15-16 The Lord will come
with fire, and with his Chariots,

34 A Sermon.
Chariots, like a whirle-
wind, 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 2. 2, 3. Joel 2:2-3 , a day of darknesse, and
gloominesse; and yet a fire
deuoureth before them, and
a flame burneth behind
them. And so in Daniel
also, 7. 9. Dan. 7:9-10 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,

35 A Sermon.
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. Apoc. 1. 7. Rev. 1:7
Behold, hee commeth with
clouds, and euery eye shall
see him; And, plangent
omnes, All the kindreds of
the earth shall waile and
lament, and weepe and
howle because of him. I
consider, that I shall looke
vpon him then, and see
all my Sinnes, Substance,
and Circumstance of sin,
Waight, and measure of sinne,

36 A Sermon.
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 a-
gaine, 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 Iudge-

37 A Sermon.
Iudgement, vnder the
guiltinesse of some sins,
not buried in the wounds,
not drownʼd in the
bloud of my Sauiour?
Many, and many, and ve-
ry many, infinite, and in-
finitely infinite, are the ter-
rours of that day; Neuer-
thelesse, my soule, why art
thou so sad, why art thou
disquieted within mee?
Thou hast a Goshen to
restin rest in, for all this Ægypt;
a Zoar to flie to, for all
this Sodome; a Sanctuary,
and Hornes of the Altar, to
hold by, for all this C storme.

38 A Sermon.
storme. Neuerthelesse,
saies our Text; though
there bee these scornfull
iests, though there bee
these reall terrours, Neuer-
thelesse, there are a Wee,
certaine priuileged per-
sons; And the considera-
tion of those persons, is
our third and next cir-
cumstance. 3
Persons. To those who preten-
ded an interest in Christ,
and had none, to those
who would exorcise pos-
sest persons, and cast out
Deuils, in the Name of
Iesus, without any Com-
mission

39 A Sermon. mission from Iesus, to
those sonnes of Sceua
the Deuill himselfe could say, Act. 19. 15. Acts 19:15
Qui vos? Iesus I know,
and Paul I know, but who
are you? To those who
liue in an outward con-
formity toChrist, but yet
seeke their saluation in
the light of Nature, and
their power of resisting
temptations, in their Mo-
rall 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. Ne-
C2 uerthelesse

40 A Sermon. uerthelesse we, for all his
scornes, for all these ter-
rours, shall haue an an-
swer to his Qui vos? and
bee able to tell him, that
we are that 1. 2, 9. 1 Pet. 2:9 Gens Sancta,
and that Regale Sacerdo-
tium, that this Apostle
speakes of; That holy peo-
ple; made holy by his Co-
uenant, and Ordinances;
and that royall Priest-
hood, which, as Priests,
haue an interest in his Sa-
crifice, his Sonne; and as
Kings, haue an interest
in that Crowne, which, for
his Sonnes sake, hee hath ordain'd

41 A Sermon.
ordainʼd 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 se-
cond edition, as they are
imprinted in our conscien-
ces, in our faith, in our
manners; and so wee can-
not mistake, nor bee de-
ceiued in them. Wee are
that 2. 15. Mal. 2:15 Semen Dei, that Ma-
lachie speakes of; the seed
of God, which hee hath
sowʼd in his Church; and
by that extraction, we are 2 Pet. 1. 4. 2 Pet. 1:4
Consortes diuinæ Naturæ, C3 Par-

42 A Sermon.
Partakers of the diuine
Nature it selfe; And so
grow to bee Filij Dei,
The Sonnes of God; And
by that title, Rom. 8. 17. Rom. 8:17 Cohæredes
Christi, Ioint-heires with
Christ; And so to bee
Christi ipsi, Christs our
selues; as God calls all his
faithfull, Psa, 105. 15 Ps. 105:15 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 be-

43 A Sermon.
become the same Spirit
with the Lord, that as a
Spirit cannot be diuided
in it selfe, Rom. 8. 38. Rom. 8:38 so wee are per-
swaded, that neither death
nor life, nor any creature;
shall be able to separate vs
from God. 1 Cor. 14. 38. 1 Cor. 14:38 If any man be ig-
norant, 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, Origen. Christianus idiota per-
suasissimum habet, The vn-
learnedʼst Christian that
is (be he a true Christian)
hath learning enough to C4 esta-

44 A Sermon.
establish himselfe so, that
neither scornes, nor ter-
rours can shake his foun-
dations. So then you see,
what fellowship of the
Faithfull, what houshold
of the Righteous, what
communion of Saints it is,
that fals vnder this deno-
mination, Wee; Wee that
haue laid our foundations
in faith, and made our
superedifications in sancti-
mony and holinesse of
life; We that haue learnʼt,
and learnʼt by the right
rule, the rule of Christiani-
ty, how to put a right va-
lue

45 A Sermon.lue vpon this world, and
those things, which can
but concerne our body
in this world. For Seneca. Multis
seruiet qui corpori seruit,
saies the Oracle of Morall
men. That man is com-
mon slaue to euery body,
that is a slaue to his owne
body; That man dares
displease no man, that
dares not displease him-
selfe; That man will gro-
uell, and prostrate, and
prostitute himselfe, at e-
uery great mans thre-
shold, that is afraid to
loose a dish from his Ta-
C5 ble,

46 A Sermon. ble, or a pillow from his
bed, at home; Multis
seruiet, qui corpori seruit,
& qui, pro illo, nimium
timet; Hee is the true co-
ward, that is afraid of eue-
ry 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 bo-
dy, 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 con-

47 A Sermon.
conflagration at the last
day, or these fires of pu-
rification 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 corre-
ction from Gods hand, is
a Rebaptization to moe,
and that I can see, that I
should not haue beene
so sure of saluation,
without this Sacrament,
without this Baptisme, with-

48 A Sermon.
without this fire of tribu-
lation; If I can bring this
fire to that temper, which
Lactantius speaks of, that
it be Ignis qui obtempera-
bit 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 Philo-
sophy did in him, who (as
Gregorie Nazianzene te-
stifies of him) In carcere
damnatus, egit cum disci-
pulis,

49 A Sermon. pulis, de corpore, sicut de a-
lio ergastulo, Who, when
he lay a condemnʼd man
in prison, then in that
prison, taught his disci-
ples, that the body of
man, was a worse prison,
then that, hee lay con-
demnʼd 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,

50 A Sermon.
say, (and vpon good
grounds) Grandis audaciæ
est, puræ{quæ} conscientiæ, It is
an Act of greater bold-
nesse, than any man, as
man, can auow, and a te-
stimony of a clearer con-
science, than any man, as
man, can pretend to
haue, Regnum Dei postu-
lare, & iudicium non ti-
mere, To presse God for
the day of Iudgement,
and not to feare that day,
(for, vpon all men, consi-
derʼd but as men, falls
that seuere expostulation
of the Prophet Amos, 5. 18. Amos 5:18 Woe vnto

51 A Sermon.
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 no-
thing of our selues, yet as
we are in Christ, wee can
doe all things, because
we are fixt in him, Secun-
dum

52 A Sermon. dum 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 disinheri-
ted. I cannot plead de-
scent; 16. 3. Ezekial 16:6 My mother was an
Hittite, (as the Prophet E-
zechiel speakes.) I am but
of the halfe bloud, at best;
More of the first, then of
the second Adam; more
corporall, then spirituall. I

53 A Sermon.
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 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 Do-
minus, Because the Lord is
a faithfull God. So this
Apostle calls him, 1. 4, 19. 1 Pet. 4:19 Fide-
lem Creatorem, A faithfull Crea-

54 A Sermon.
Creator; God had gracious
purposes vpon me, when
he created me, and wil be
faithful to those purposes;
so St. Paul Heb. 2. 17. Heb. 2:17 calls ChristFi-
delem Pontificem, A faith-
full high Priest; graciously
he meant to sacrifice him-
selfe for the world, and
faithfully hee did it. So
Saint Iohn calls him Apoc. 1. 5. Rev. 1:5 Fi-
delem Testem, A faitfull
Witnesse; Of his Mercy
he did die for me, and his
spirit beares witnesse with
my spirit that hee did so.
And in the same Booke,
19. 11.his very denomi-
nation

55 A Sermon. nation, his very name is
Faithfull. For this Faith-
fullnesse 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
deducʼd from his Scrip-
tures, he may iustly plead
Non est factum; He made
no such promise. For, as
in cases of Diffidence, and Di-

56 A Sermon.
Distrust in his mercy, God
puts vs vpon that issue,
Vbilibellus, Produce your
Euidence; why are you
jealous of me? Esa. 50. 1. Isa. 50:1 Where is
the bill of your mothers di-
uorce whome I haue put a-
way; or which of my Cre-
ditors 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

57 A Sermon.
where in my Scriptures,
haue I made any such
Contract, any such Coue-
nant, any such promise to
you? 16. 19. Job 16:19 My Witnesse is in
Heauen, saies Iob; But yet,
my Euidence is vpon
earth; GOD is that Wit-
nesse; 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 Scrip-
tures, exemplified to me,
by his publike Notary, the
Church, I may lawfully charge

58 A Sermon.
charge him, with his pro-
mise, his contract, his co-
uenant; & else not. There
is a generall, and a vsefull
obseruation, made by
Saint Augustine, Omnium
haereticor? quasi regularis
est ista temeritas, This is
a Regular Irregularity, this
is a fixt and constant Le-
uity, amongst all Here-
tikes, Authoritatem stabi-
lissimam fundatissimæ Ec-
clesiæ quasi rationis nomine
& pollicitatione suparare;
To ouerthrow the foun-
dations of the Church
vpon the appearance, and pre-

59 A Sermon.
pretence, and colour of
Reason; God cannot haue
proceeded thus or thus,
because there is this and
this reason against it.
Now the foundations of
the Church are the Scrip-
tures; And when men
present reasons of probabi-
lity, of verisimilitude, of
pious credulity, not de-
ducʼt out of the Scrip-
tures, they fall into that
regular Irregularity, and
into that constant leuity,
which Saint Augustine
iustly makes the Chara-
cter, and Specification of an

60 A Sermon.
an Heretike, to seeme to
proceede vpon reasons,
and not deduce those
reasons from the Scrip-
tures. When therefore
they reason thus (asBel-
larmine does) Non discre-
tus Dominus, That God
had not dealt discreetly,
if he had not establishʼd a
Church, a Certaine, a Visi-
ble, and Infallible Church,
a Church endowʼd with
these and these, with
those and those, and such
and such, and more and
more Immunities and
Priuileges, by which, that

61 A Sermon.
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 bold-
nesse, to call Gods discre-
tion 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, D to

62 A Sermon.
to them, that beleeue
it aforehand, without
Scripture, but wee aske
such places of Scrip-
ture, 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, op-
presse mee, I may finde
some receits, some Med-
cines,

63 A Sermon. icines, some words of con-
solation, in a Seneca, in a
Plutarch, in a Petrarch;
But I proceed in a safer
way, and deale vpon bet-
ter Cordials, if I make Da-
uid, and the other Pro-
phets of God, my Physiti-
ans, and see what they
prescribe me, in the Scrip-
tures; and looke how my
fellow-patient Iob applied
that Physicke, by his Pa-
tience. And if any thing
heauier then that which
fell vpon Iob, fall vpon
mee, yet I may propose
one, to my selfe, vpon D2 whom

64 A Sermon.
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, Ioh. 14. 3. John 14:3
That where he is, I shall be
also; not only, where hee
is, in Glory now, but in
euery step, that he made in

65 A Sermon.
in this world; If I bee
with him, in his Afflicti-
ons, I shall be with him, in
his Eluctation, in his Vi-
ctory, 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 se-
det, conforme fiet hoc cor-
pus? Will 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 An-
gels worship? Yes; like D3 him.

66 A Sermon.
him. Illi, cui adstant incor-
porales virtutes? Like
him, to whom, the
Thrones, and Powers, and
Dominations, and Cheru-
bins, and Seraphins mini-
ster? Yes; he will doe all
that, saies that Father.
But allow mee the bold-
nesse, 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 sad-
nesses, I shall be with him still,

67 A Sermon.
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 iea-
lousies 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 con-
fidence, 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 D4 mundus

68 A Sermon.
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 resoluʼd to
teares, as they must re-
solue 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 wch there are no pro-

69 A Sermon.
promises, and cannot finde
that true promise, which
is impliʼd in those exam-
ples 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, declarʼd in his
Scriptures, in the midst of
Scoffers, and in the midst
of Terrours, expect, and
looke for more, than we
haue yet; which is ano-
D5 ther,

70 A Sermon. ther, and our fift consi-
deration. The fu-
ture.As God hath prouided
vs an Endlesnesse, in the
world to come, so, to giue
vs an Inchoation, a Re-
presentation of the next
world, in this, God hath
instituted an endlesnesse in
this world too; God hath
imprinted in euery natu-
rall man, and doth exalt
in the super-naturall, and
regenerate man, an end-
lesse, and Vndetermina-
ble desire of more, then
this life can minister vn-
to him. Still God leaues man

71 A Sermon.
man in expectation. And
truly, that man can scarce
proue the immortality of
the soule to himselfe, that
feelʼs not a desire in his
soule, of something be-
yond this life. Creatures
of an inferiour nature
are possest with the pre-
sent; Man is a future Cre-
ature. In a holy and vsefull
sense, wee may say, that
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 e-
uident, that that name which

72 A Sermon.
which God hath taken in
Exodus, signifies, 3. 14. Exod. 3:14 Essence,
Being. Ambros. 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 blasphe-
mously, 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

73 A Sermon.
then so much more re-
maines vnsaid. For, Nazian. To-
tum Deum, nemo vno no-
mine, 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. Greg.
Deo si coniungimur sumus;
In being deriuʼd from
God, we haue a Being, we
are something; In him we
liue and moue and haue our Being;

74 A Sermon.
Being; But Deo si compare-
mur, nec sumus; If we bee
comparʼd 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 Ex-
odus 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,

75 A Sermon.
Goe, and tell Pharaoh that
he whose name is I am, hath
sent thee; yet in the Origi-
nall, it is plaine, and plaine
in the Chalde Paraphrase,
that that name is deliue-
red in the future, Ero qui
ero, I shall bee that I shall
be, and, Goe, and tell Pha-
raoh 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 con-
sider his future state. For,
if we consider God in the
present, to day, now, God
hath had as long a fore-
noone,

76 A Sermon., noone, as he shall haue an
afternoone; God hath
beene God, as many mil-
lions of millions of gene-
rations, 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 collectiue-
ly, entirely, altogether, all
mankind, how short a
forenoone hath man had?
It is not yet 6000 yeeres,
since man had his first being.

77 A Sermon.
being. But if we consider
him in his Afternoone, in
his future state, in his life
after death, if euery mi-
nute of his 6000. yeeres,
were multipliʼd by so ma-
ny millions of Ages, all
would amount to no-
thing, meerely nothing, in
respect of that Eternity,
which hee is to dwell in.
We can expresse mans Af-
ternoone, his future Per-
petuity, his Euerlasting-
nesse, but one way; But
it is a faire way, a noble
way; This; That how
late a Beginning soeuer God

78 A Sermon.
God gaue Man, Man shall
no more see an end, no
more die, then God him-
selfe, that gaue him life.
Therefore saies thʼ Apostle
here, Wee, We that con-
sider God according to his
promise, expect future
things, looke for more at
Gods hand hereafter, then
we haue receiuʼd hereto-
fore; For his mercies are
new euery morning; and
his later mercies are his
largest mercies. How
many, how great Nati-
ons perish, without euer
hearing the name of
Christ;

79 A Sermon.
Christ; But God wrapt
mee vp in his Couenant,
and deriuʼd mee from
Christian Parents; I suckʼd
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 Co-
uenant, borne of Christian Pa-

80 A Sermon.
Parents, doe yet die be-
fore they bee baptizʼd,
though they were borne
heires to Baptisme? But
God hath afforded me the
seale of that Sacrament.
And then, how many
that are baptizʼd, and so
easʼd in originall sinne, doe
yet proceed to actuall sins,
and are surprizʼd by
death, before they receiue
the Seale of their Recon-
ciliation to Christ, in the
Sacrament of his body
and his bloud; but God
hath afforded mee the
Seale of that Sacrament too.

81 A Sermon. too. What sinnes soe-
uer GOD forgaue mee
this morning, yet since
the best (and I am none
of them) fall seuen times a
day, God forgiues mee se-
uen more sinnes, to mor-
row, then he did to day;
and seuen, in this Arith-
metike, is infinite. Gods
temporall, Gods spirituall
blessings are inexhausti-
ble. 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

82 A Sermon.
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 cir-
cumscribe God, to make
God finite. Therefore we
blesse God for our posses-
sion, but yet we expect a
larger reuersion. And the
day intended in this
Text, shall make that Re-
uersion our Possession;
which is, the day of Iudg-
ment. There-

83 A Sermon.
Expect. Therefore, in the verse,
immediatly before the
Text, the Apostle accom-
panies this Expectantes,
with another word; it is
Expectantes, & properan-
tes, Looking for, and ha-
sting to, the comming of
the day of God. Wee must
haue such an Expectati-
on of that day as may
imply, & testifie a loue to
it, a desire of it, a longing
for it. Luk. 21. 28. Luke 21:28 When these things
beginne to come to passe
(saies Christ, speaking of
the signes, preceding the
last day) then looke vp, and
lift

84 A Sermon.
lift your heads, for your Re-
demption draweth neere.
All our deiections of spi-
rit, should receiue an ex-
altation, in that one con-
solation, that that day
draweth neere. August. Seu veli-
mus, seu nolimus, Whether
we will, or no, that day
will come; but, saies that
Father, in that short pray-
er of his, the Lord hath
giuen thee an entire Pe-
tition, for accelerating, and
hasting that day of the
Lord; When hee bids
thee say, Thy Kingdome
come, hee meanes, that thou

85 A Sermon.
thou shouldest meane,
the Kingdome of glory
at the Iudgement, as well
as the Kingdome of
Grace, in the Church.
Christ sayes, Io. 14. 3. John 14:3 If I goe, and
prepare a place for you, I
will come againe and re-
ceiue 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 E vs

86 A Sermon.
vs to it? Certainly Christ
speakes that in fauour, he
intends it for a fauour,
when he sayes, Apoc. 22. 12. Rev. 22:12 Behold I
come quickly. It is one fa
uour that hee will come;
and seconded with ano
ther, 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 re
ward is with mee; if the
comming doe not, if the
speed doe not, yet let the
reward worke in you a de-
sire

87 A Sermon. sire of that day. The last
words that Christ speakes
in the Bible (and amongst
vs, last words make dee-
pest impressions) are, Vers. 20. Rev. 22:20
Surely I come quickly;
And the last answer that
is made in our behalfes,
there, is, Amen, euen so,
come Lord Iesus. There
is scarce any amongst vs,
but does expect this com-
ming; They that feare it,
expect it, But, 2 Tim. 4. 8. 2 Tim. 4:8 that crowne,
that the Apostle speakes
of, is laid vp for them,
that loue the appearing of
the Lord; Not only ex E2 pect

88 A Sermon. pect it, but loue it; And
no man can doe so, that
hath not a confidence in
his cause; Gregor. Aduent? Iudi-
cis non diligit, No prisoner
longs for the Sessions, no
Client longs for the day
of hearing, Nisuqui in cau-
sa suase sciat habere iusti-
tiæ meritum, Except hee
know his cause to bee
good, and assure him-
selfe, that hee shall stand
vpright in Iudgement. But
can wee haue that assu-
rance? Assuredly wee
may. He that hath seene
the marks of election, in both

89 A Sermon.
both editions, in the Scrip-
ture 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 sober and recti-
fied conscience, findes
himselfe truly incorpo-
rated in Christ, truly inte-
ressed in his merits, may
be sure, that if the day of
Iudgement came now,
now he should be able to
stand vpright in Iudg-
ement. And therefore, let
Schoole-boyes looke after
holy-dayes, and worldly E3 men

90 A Sermon.
men after rent-dayes, and
Trauellers after Faire-
dayes, and Chap-men after
Market-dayes, Neuerthe-
lesse, 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 Propera-
mus, We are glad it is so
neere, and wee desire the
further hasting of it. Wait. But then, Beloued, the
day of our death is the
Eue of this day of the
Lord; The day of our death

41 A Sermon.
death is the Saturday of
this Sunday; the next day
after my death, is the day
of Iudgement; For, be-
tweene 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 Mar-
tyrsvnder the Altar in
Heauen, cry vnto God
there, Apoc. 6. 9. Rev. 6:9 Vsque quo Domine,
How long ô Lord holy and
true, doest thou not iudge, E4 and

92 A Sermon.
and auenge our bloud?
That which those Mar-
tyrs solicite there, is the
day of Iudgement; And
thogh that wch they aske,
was not presently gran-
ted, but the day of Iudge-
ment put off, for a time,
yet God was not displea-
sed with their solicitati-
on; for, for all that, hee
gaue them then, their
white robes; testimony
enough, of their innocen-
cie. If we could wish our
owne death, as innocent-
ly, as harmlesly, as they
did the day of Iudgement, if

93 A Sermon.
if no ill circumstances in
vs, did vitiate our desire
of death, if there were no Eccles. 10. 1. Eccles. 10:1
dead flies in this oyntment,
(as Salomon speakes) if we
had not, at least, a collate-
rall respect, (if not a direct,
and principall) to our
owne ease, from the in-
cumbrances, and grie-
uances, 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 deuest those circum-
stances, that infect it. For E5 if

94 A Sermon.
if I pretend to desire
death, meerly for the frui-
tion of the glorie, of the
sight of God; I must re-
member, that my Saui-
our desirʼd 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 o-
thers, if I liue. If I would
die, that I might be at an
end of temptations, in my
selfe, yet, I might lose some

95 A Sermon.
some of that glory, which
I shall haue in Heauen, by
resisting another yeeres
tentation, if I died now.
To end this considerati-
on, as this looking for the
day of theLord, (which
is the word of our Text)
implyes a ioy, and a glad-
nesse of it, when it shall
come, (whether we con-
sider that, as the day it
selfe, the day of Iudge-
ment, 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,

96 A Sermon.
example, the Apostle saies, Rom. 8.19. Rom. 8:19
The earnest expectation of
the Creature, waiteth for
the manifestation of the
Sonne of God; It is an ear-
nest expectation, and yet
it waits; and, for our
neerer example, Vers. 23. Rom. 8:23 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

97 A Sermon.
wait long. 1. 2. 11. 1 John 2:18 This is the last
time, sayes St. Iohn; spea-
king 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 Go-
spell was to come in. But
this is the last time; There
shall bee no more chan-
ges, after the Gospell; the
present state of the Go-
spell shall land vs vpon the

98 A Sermon.
the Iudgement. And (as
the Vulgate reads that
place, Nouissima hora est,
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 impa-
tience that he would giue
vs, and yet with a holy
patience till he be pleasʼd
to giue vs New Heauens
and new Earth, wherein dwelleth

99 A Sermon.
dwelleth Righteousnesse;
Which are the two bran-
ches, which remaine yet
to be considerʼd. New Hea-
uens. As in the first discoue-
ries of the vnknowne
parts of the world, the
Maps and Cards which
were made thereof, were
verie vncertaine, verie vn-
perfect, so in the disco-
uerie of these New Hea-
uens, thʼexpositions of
those who haue vnder-
taken that worke, are ve-
rie diuers. First, Origen,
citing for his opinion,
Clement, whom hee cals the

100 A Sermon.
the Disciple of the Apo-
stles, takes those heauens,
and that Earth, which
our Antipodes, (and ge-
nerally those that inha-
bit the other Hemi-
spheare) 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 Oce-
an, which wee cannot
passe, nor discouer, sayes
Origen; But, those Worlds,
and those Heauens, and
that Earth shall bee dis-
couer'd

101 A Sermon. couerʼd before the last
day, and the Gospell of
Christ bee preachʼt in all
those places; And this is
our expectation, that
which wee looke for, Ac-
cording to his promises, in
the intention, and expo-
sition 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 Primi
tiue Church, were infe-
cted) vpon the mistaking of

102 A Sermon.
of those words in the A-
pocalyps, 20.4. Rev. 20:4 of reigning with
Christ a thousand yeeres
after the first Resurrecti-
on, arguʼd 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 be-
fore, for those future thou-
sand yeeres, yet, because
those Saints of God,
which in their whole former

103 A Sermon.
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 Hea-
uen, these Heauens, and
this Earth (because they
are so to them) are called
a new Earth, and a new
Heauens, by those Mille-
narians. St. Ierome, and
St. Augustine, and after
them, the whole streame
run in another channell.
They say, that these Hea-
uens, and this Earth shall be

102 A Sermon.
be so purified, so refinʼd,
by the last fires of confla-
gration, as that all corrup-
tible qualities shall bee
burnt out of them, but
they, in their substance, re-
maine still. To that, those
words of St. Paul helpe
to incline them, 1 Cor. 7.
31. 1 Cor. 7:31 Perit fi-
gura, 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 no-
thing. But, to what end
shall it be thus improuʼd? In

105 A Sermon.
In that, St. Augustine de-
clares himselfe; Mundus
in melius immutatus apte
accommodabitur homini-
bus in melius immutatis.
When men are made bet-
ter by the Resurrection,
this World being made betterby bet-
ter by 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 Reforma-
tion, Polanus. accompany those
Ancients in that Exposit-
on,

106 A Sermon. ion, that these Heauens pu-
rified with those fires,
and super-inuested with
new endowments, shall be
the euerlasting habitati-
on 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
whēen 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 coun-
tries were possest with Giants,

107 A Sermon.
Giants, or Witches, or Spi-
rits, or Wilde beasts, so
that they could pierce no
farther into that Coun-
trey, so when wee haue
trauellʼd as farre as wee
can, with safetie, that is,
as farre as Ancient, or Mo-
derne 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

108 A Sermon.
these eyes. Where it is
locally, wee enquire not;
We rest in this, that it is
the habitation preparʼd
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,

109 A Sermon.
glebe, all their clods of
earth are gold, and all their
gold of innumerable ca-
rats; Where all their mi-
nutes are ages, and all their
ages, Eternity; Where e-
uery thing, is euery mi-
nute, in the highest exal-
tation, as good as it can
be, and yet super-exalted,
& infinitely multiplied,
by euery minutes additi-
on; euery minute, infinite-
ly better, then euer it was
before. Of these new hea-
uens, & this new earth we
must say at last, that wee
can say nothing; For, the F eye

110 A Sermon.
eye of Man hath not seene,
nor eare heard, nor heart
conceiuʼd, the State of this
place. We limit, and deter-
mine our consideration
with that Horizon, with
which the Holy Ghost
hath limited vs, that it is
that new Heauens , and
new Earth, wherein dwel-
leth Righteousnesse. Righte-
ousnesse. Here then the Holy
Ghost intends the same
new Heauens, and new
Earth, which he doeʼs in
the 21. 1. Rev. 21:1 Apocalyps, and de-
scribes there, by another
name, the new Ierusalem. But

111 A Sermon.
But here, the Holy Ghost
doeʼs 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 him-
selfe, to the naturall affe-
ctions of men. To those
that are affected with ri-
ches, he saies, Vers. 18. Rev. 21:18 that that
new City shall be all of gold,
and in the foundations, all
manner of precious stones; F2 To

112 A Sermon.
To those that are affected
with beauty, hee promi-
ses an euerlasting associa-
tion, with that beautifull
Couple, that faire Paire,
which spend their time, in
that contemplation, and
that protestation, Cant. 1.
15, 16. Song Sol. 1:14-15 Ecce
tu pulchra dilecta mea; Ec-
ce 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 promi-

113 A Sermon.
promises continuall sing-
ing, and euery minute, a
new song; To those, whose
thoughts are exercizʼd vp-
on Honour, and Titles, Ci-
uill, or Ecclesiasticall, hee
promises Priesthood, and
if that be not honour e-
nough, a Royall Priest-
hood; And to those, who
looke after military honor,
Triumph after their victo-
ry, in the Militant Church;
And to those, that are car-
ried with sumptuous,
and magnifique feasts, a
Mariage supper of the
Lambe, where, not onely F3 all

114 A Sermon.
all the rarities of the
whole world, but the
whole world it selfe shall
be seruʼd in; The whole
world shall bee brought
to that fire, and seruʼd at
that Table. But here, the
holy Ghost proceeds not
that way; by improuement
of things, which wee
haue, and loue here; ri-
ches, or beauty, or musicke,
or honour, or feasts; but
by an euerlasting posses-
sion of that, which wee
hunger, and thirst, and
pant after, here, and can-
not compasse, that is, Iu-
stice, 115

115 A Sermon. stice, or Righteousnesse;
for, both those, our pre-
sent word denotes, and
both those wee want
here, and shall haue both,
for euer, in these new Hea-
uens, and new Earth. Iustice. What would a worne
and macerated suter, op-
prest 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 ha-
F4 bituall

116 A Sermon. bituall sinne, that stands
naked in a frosty Winter
of desperation, and can-
not compasse one fig
leafe, one colour, one ex-
cuse for any circum-
stance of any sinne, giue
for the garment of Righte-
ousnesse? Here there is
none that doeʼs right,
none that executes Iu-
stice; or, not for Iustice
sake. Hee that doeʼs Iu-
stice, doeʼs it not at first;
And Luk. 18. 2. Luke 18:2 Christ doeʼs not
thanke that Iudge, that
did Iustice, vpon the wo-
mans importunity Iustice is

117 A Sermon.
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 impressi-
ons, to establish good o-
pinions, they may doe
some Acts of Iustice; But
after, either an Vxorious-
nesse towards to the wife,
or a Solicitude for chil-
dren, or a facility towards
seruants, or a vastnesse of
expence, quenches, and
ouercomʼs the loue of Iu-
stice in them; Non habitat, F5 In

118 A Sermon.
In most it is not; but it
dwels not in any. In our
new Heauens, and new
Earth, dwelleth iustice.
And thatʼs my comfort;
that when I come thi-
ther, I shall haue Iustice
at Godʼs 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. 2 Thess. 1:6-7 It is a righte-
ous thing with God, to re-
compence Tribulation to
them, that trouble you, and to

119 A Sermon.
to you who are troubled,
rest with vs, saies the A-
postle. 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. Righte-
ousnesse. Iustice dwels there, and
there dwels Righteousnes;
Of which there is none
in this world; None that
growes in this world;
none that is mine owne;
For; howsoeuer we doe
dispute, or will conclude
of inherent Righteousnes,
it is, indeed, rather adhe-
rent,

120 A Sermon. herent rent , then inherent; ra-
ther extrinsecall than in-
trinsecal. 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 Godʼs grace cals
in a forraine Righteousnes,
to my succour, the Righ-
teousnesse of my Sauiour,
and cals his, and makes
his, my Righteousnesse.
But yet, Non habitat, This
Righteous dwels not vnre-
moueable, in mee, here.
Though I haue put on that

121 A Sermon.
that garment, in Baptisme,
and girt it to me closer in
the other Sacrament, and
in some acts of holinesse,
yet, my sinnes of infirmi-
ty slacken this garment,
and it fals from mee, be-
fore 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 ha-
bitat, This Righteousnesse
shall dwell; I shall haue
an innocence, and a con-
stant innocence; a present im-

122 A Sermon.
impeccancy, and an impec-
cability for the future.
But, in this especially, is
Righteousnes said to dwell
there, because this Righ-
teousnesse, is the very Son
of God, the Sonne of Righ-
teousnesse himselfe. And,
this day, the day of his se-
cond 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 Matt. 13:43 The Righteous shall shine

123 A Sermon.
shine forth, as the Sunne it
selfe; As the Sonne of God
himselfe, as the Sonne of
glory, as the Son of Righ-
teousnesse 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 Po-
nam inimicos tuos, I will
make thine enemies thy
footstoole, and no more; But,

124 A Sermon.
But, as it is said of the
Armies of Israel, That they
went forth as one man, so
the whole Host of Godʼs
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, Sit ye
all on my right hand; for
from the left hand, there
is no prospect, to the face
of God; And to vs all, Ho-
die genui vos, This day I
haue begotten you all; be-

125 A Sermon.
begotten you in the con-
firmation of my first Bap-
tisme, in the ratification of
my first Election; And to
vs all, Ponam inimicos ve-
stros, I will make all your
enemies your footstoole;
For God shall establish vs
there, Aug. Vbi non intrat ini-
micus, nec amicus exit,
Where no man shall
come in, that troubles
the company, nor any,
whom any of the com-
pany loues, goe out; but
wee shall all, not onely
haue, but be a part of that
Righteousnes which dwels in

126 A Sermon.
in these new Heauens, and
new Earth, wchwe, Accor-
ding to his promise look for. Comme-
moration. ANd And be this the end
of our first Text, as
it is a Text for Instructi-
on. Passe we now to our
second, our Text for Com-
memoration. Close we here
this Booke of life, from
which we haue had our
first Text, And, Surge
quæ dormis in puluere, A-
rise thou Booke of Death;
thou, that sleepest in this
consecrated dust; and hast
beene going into dust, now,

127 A Sermon.
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 dwelʼst, with that
Righteousnesse. But wee
doe not inuoke thee, as
thou art a Saint in Hea-
uen; Appeare to vs, as
thou didst appeare to vs a

128 A Sermon.
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 lar-
ger number, the best mo-
ther, 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

129 A Sermon.
And more then all they,
all the world, the best ex-
ample, when thou hast
receiuʼd this Testimony
from the Militant Church,
as thou hast the recom-
pence of all this, in thy
Blessed Soule, in the
Triumphant, yet, because
thy body is still within
these Walls, bee still con-
tent, to bee one of this
Congregation, and to
heare some parts of this
Text re-applieʼd vnto
thee. Neuer thelesse. Our first word, Neuerthe-
lesse, puts vs first vpon this

130 A Sermon.
this consideration, That
shee liuʼd in a Time,
wherein this Prophecie
of Saint Peter, in this
Chapter, was ouer-abun-
dantly performʼd, 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 good nesse. 131

131 A Sermon. nesse. This being the
Aire, and the Complexi-
on of the Wit of her
Times, and her inclina-
tion, and conuersation,
naturally, cheerfull, and
merry, and louing face-
tiousnesse, 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 pre-
iudice of Godlinesse?
From this I testifie her
holy cheerfulnesse, and Re-
ligious alacrity, (one of the

132 A Sermon.
the best euidences of a
good conscience) That as
shee came to this place,
Godʼs house of Prayer, du-
ly, not onely euery Sab-
bath, 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 fami-
ly, and her company hi-
ther, with that cheerfull
prouocation, For Godʼs
sake letʼs go, For Godʼs sake let's

133 A Sermon.
letʼs bee there at the Con-
fession. So, her selfe, with
her whole family, (as a
Church in that elect La-
dieʼs house, to whom
Iohn writ his second E-
pistle) did, euery Sab-
bath, shut vp the day, at
night, with a generall,
with a cheerfull singing of
Psalmes; This Act of cheer-
fulnesse, was still the last
Act of that family, vnited
in it selfe, and with God.
God loues a cheerfull giuer;
Much more a cheerfull
giuer of himselfe. Truly,
he that can close his eyes, G in

134 A Sermon.
in a holy cheerfulnesse,
euery night, shall meet
no distemperʼd, no inor-
dinate, no irregular sad-
nesse, 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 con-
sideration of Scoffers at
the day of iudgement, and
then, vpon the conside-
ration of Terrours, and sad
Apprehensions at that
day. And for her, some sick

135 A Sermon.
sicknesses, in the declina-
tion of her yeeres, had o-
pened her to an ouer-
flowing of Melancholie;
Not that she euer lay vn-
der 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 socia-
blenesse, and sometimes
induce darke, and sad ap-
prehensions, Neuerthe-
lesse, who euer heard, or
saw in her, any such effect G2 of

136 A Sermon.
of Melancholy as to mur-
mure, or repine, or dis-
pute vpon any of Gods
proceedings, or to lodge
a Ielousie, or Suspition
of his mercy, and good-
nesse towards her, and
all hers? The Wit of our
time is Prophanenesse;
Neuerthelesse, shee, that
louʼd that, hated this;
Occasionall Melancholy
had taken some hold in
her, Neuerthelesse, that
neuer Ecclipst, neuer in-
terrupted her cheerfull
confidence, & assurance
in God. Our

137 A Sermon.
Our second word de-
notes the person; We, Ne-
uerthelesse We; And, here
in this consideration,
Neuerthelesse shee. This
may seeme to promise
some picture, some Cha-
racter 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 pur-
pose, of her person, and
personall circumstances, G3 thus

138 A Sermon.
thus much I may remem-
ber some, and informe o-
thers, That from that
Worthy family, Daughter of
Sir Rich. si-
ster of Sir
Fran. Aunt
of Sir Rich.
Neuport,
of Arcol. whence
shee had her origi-
nall extraction, and
birth, she suckt that loue
of hospitality, (hospitali-
ty, which hath celebrated
that family, in many Ge-
nerations, successiuely)
which dwelt in her, to
her end. But in that
ground, her Fathers fami-
ly, shee grew not ma-
ny yeeres. Transplanted
young from thence, by
mariage, into another fami-

139 A Sermon.
family of Honour, as a Rich. Her-
bert of
Blachehall
in Montgo-
mery Esqu.
lineally de-
scended
from that
great Sir
Rich. Her-
bert in Ed.
4. time, and
father of
Ed. Lord
Herbert
Baron of
Castle-
Island, late
Embassador
in France,
and now of
his Maie-
sties Councel
of Warre.
flower that doubles and
multiplies by transplanta-
tion, she multiplied into
ten Children; Iobʼs num-
ber; and Iobʼs distribu-
tion, (as shee, her selfe
would very often remem-
ber) seuen sonnes, and
three daughters. And, in
this ground, shee grew
not many yeeres more,
then were necessary, for
the producing of so ma-
ny plants. And being
then left to chuse her
owne ground in her
Widow-hood, hauing at G4 home

140 A Sermon.
home establisht, and in-
creast the estate, with a
faire, & noble Addition,
proposing to her selfe, as
her principall care, theeducation the e-
ducation of her children,
to aduance that, shee
came with them, and
dwelt with them, in the
Vniuersitie; and recom-
pencʼt to them, the losse
of a Father, in giuing
them two mothers; her
owne personall care, and
the aduantage of that
place; where shee con-
tracted a friendship, with
diuers reuerend persons, of

141 A Sermon.
of eminency, and estima-
tion there; which conti-
nued to their ends. And
as this was her greatest
businesse, so she made this
state, a large Period;
for in this state of widow-
hood, shee continued
twelue yeeres. And then,
returning to a second ma-
riage, that second mariage
turnes vs to the conside-
ration of another perso-
nall circumstance; that is,
the naturall endowments
of her person; Which
were such, as that,
(though her vertues were G5 his

142 A Sermon.
his principall obiect) yet,
euen these her personall,
and naturall endowments,
had their part, in draw-
ing, and fixing the affe-
ctions of such a person,
as by his birth, Sir Iohn
Dāuers
onely bro-
ther to the
Earle of
Danby. and youth,
and interest in great fa-
uours in Court; and legall
proximity to great posses-
sions in the world, might
iustly haue promist him
acceptance, in what fa-
mily soeuer, or vpon
what person soeuer, hee
had directed, and placʼt
his Affections. He placʼt
them here; neither diuer-
ted 143

143 A Sermon. ted then, nor repented
since. For, as the well tu-
ning of an Instrument,
makes higher and lower
strings, of one sound, so
the inequality of their
yeeres, was thus reducʼt
to an euennesse, that shee
had a cheerfulnesse, agree-
able to his youth, and he a
sober staidnesse, confor-
mable 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

144 A Sermon.
made one, and their for-
tunes made one, by mari-
age, so I would put their
yeeres into one number,
and finding a sixty be-
tweene them, thinke
them thirty a peece; for,
as twins of one houre,
they liuʼd. God, who
ioynʼd them, then, ha-
uing also separated them
now, may make their
yeres euen, this other way
too; by giuing him, as
many yeeres after her go-
ing out of this World, as
he had giuen her, before
his comming into it; and then

145 A Sermon.
then, as many more, as
God may receiue Glory,
and the World, Benefit
by that Addition; That
so, as at their first mee-
ting, she was, at their last
meeting, he may bee the
elder person. To this consideration
of her person then, be-
longs 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 At-
tire, (which is another personall

146 A Sermon.
personall circumstance) it
was neuer sumptuous, ne-
uer sordid; But alwayes a-
greeable to her quality,
and agreeable to her
company; Such as shee
might, and such, as o-
thers, such as shee was,
did weare. For, in such
things of indifferency in
themselues, many times,
a singularity may be a lit-
tle worse, then a fellow-
ship in that, which is not
altogether so good. It
may be worse, nay, it may
be a worse pride, to weare
worse things, then o-
thers 147

147 A Sermon.
thers doe. Her rule was
mediocrity. And, as to the conside-
ration of the house, be-
longs the consideration
of the furniture too, so, in
these personall circumstan-
ces, we consider her for-
tune, her estate. Which
was in a faire, and noble
proportion, deriuʼd from
her first husband, and
fairely, and nobly dis-
pencʼd, by herselfe, with
the allowance of her se-
cond. In which shee
was one of Gods true Stew-
ards, and Almoners too. There

148 A Sermon.
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 or-
der, for the proportions, in
a good largenesse, shee
placʼt her first thoughts,
of that kinde. For, for our
families, we are Gods Ste-
wards; For those without,
we are his Almoners. In
which office, shee gaue not

149 A Sermon. 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 receiuʼd her
daily bread from God, so,
daily, she distributed, and
imparted it, to others. In
which office, though she
neuer turnʼd her face
from those, who in a
strict inquisition, might
be callʼd idle, and vagrant
Beggers, yet shee euer
lookʼt first, vpon them,
who labourʼd, and whose la-

150 A Sermon.
labours could not ouer-
come the difficulties, nor
bring in the necessities of
this life; and to the sweat
of their browes, shee con-
tributed, euen her wine,
and her oyle, and any
thing that was, and any
thing, that might be, if it
were not, preparʼd for her
owne table. And as her
house was a Court, in the
conuersation of the best,
and an Almeshouse, in fee-
ding the poore, so was it
also an Hospitall, in mini-
string releefe to the sicke.
And truly, the loue of doing

151 A Sermon.
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 breathʼd ouer all
her house; The dispositi-
on that dwelt in those
her children, and those
her kindred, which
dwelt with her, so ben-
ding this way, that the
studies and knowledge of
one, the hand of another,
and purse of all, and a
ioynt-facility, and open-
nesse, and accessiblenesse
to persons of the mean-
nest

152 A Sermon. est quality, concurʼd in
this blessed Act of Chari-
ty, to minister releefe to
the sicke. Of which, my
selfe, who, at that time,
had the fauour to bee ad-
mitted into that family,
can, and must testifie
this, that when the late
heauy visitation fell hot-
ly vpon this Towne, when
euery doore was shut vp,
and, lest Death should
enter into the house, e-
uery house was made a
Sepulchre of them that
were in it, then, then, in
that time of infection, diu-
uers 153

153 A Sermon. ers persons visited with
that infection, had their
releefe, and releefe applia-
ble 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 mar-
ried, and then, the time of
her widowhood, and lastly,
her last mariage, And
that the house it selfe, was
those faire bodily endow-
ments,

154 A Sermon. ments, which God had
bestowʼd 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 ver-
tues, Conuersation married
with a Retirednesse, Faci-
lity married with a Reser-
uednesse, Alacrity married with

155 A Sermon.
with a Thoughtfulnesse,
and Largenesse married
with a Prouidence, I may
haue leaue to depart from
this consideration of her
person, and personall cir-
cumstances, left by insi-
sting longer vpon them,
I should seeme to pre-
tend, to say all the good,
that might bee said of
her; But thatʼs not in my
purpose; yet, onely there-
fore, 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

156 A Sermon.
an end, in consideration
of some things, that ap-
pertaine more expresly to
me, then these personall,
or ciuill, or morall things
doe. In those, the next is,
the Secundum promissa,
That shee gouernʼd her
selfe, according to his pro-
mises; his promises, laid
downe in his Scriptures.
For, as the rule of all her
ciuill Actions, was Religi-
on, so, the rule of her Re-
ligion, was the Scripture;
And, her rule, for her par-
ticular vnderstanding of the

157 A Sermon.
the Scripture, was the
Church. Shee neuer diuer-
ted towards the Papist, in
vndervaluing the Scrip-
ture; nor towards the Se-
paratist, in vnderualuing
the Church. But in the
doctrine, and discipline of
that Church, in which,
God sealʼd her, to him-
selfe, in Baptisme, shee
brought vp her children,
shee assisted her family,
she dedicated her soule to
God in her life, and sur-
rendered it to him in her
death; And, in that forme
of Common Prayer, which H is

158 A Sermon.
is ordainʼd by that
Church, and to which she
had accustomʼd her selfe,
with her family, twice e-
uery day, she ioynʼd with
that company, which
was about her death-bed,
in answering to euery
part thereof, which the Congrgation Congregation is directed
to answer to, with a cleere
vnderstanding, with a con-
stant memory, with a di-
stinct voyce, not two
houres before she died. According to this pro-
mise, that is, the will of
God manifested in the Scrip-

159 A Sermon.
Scriptures, She expected;
Shee expected this, that
she hath receiued; Gods
Physicke, and Gods Mu-
sicke; a Christianly death.
For, death, in the old Testa-
ment was a Commination;
but in the new Testament,
death is a Promise; When
there was a Super-dying,
a death vpon the death, a
Morte vpon the Morieris,
a Spirituall death after
the bodily, then wee died
according to Gods threat-
ning; Now, when by the
Gospell, that second death
is taken off, though wee H2 die

160 A Sermon.
die still, yet we die accor-
ding to his Promise;
Thatʼs a part of his mer-
cy, and his Promise,
which his Apostle giues
vs from him, 1 Cor. 15. 51 1 Cor. 15:51 That wee
shall all bee changed; For,
after that promise, that
change, followʼs that tri-
umphant Acclamation, Vers. 55. 1 Cor. 15:55 O
death where is thy sting, O
graue where is thy victory?
Consider vs fallen in A-
dam, and wee are misera-
ble, that wee must die,
But consider vs restorʼd,
and redintegrated in
Christ, wee were more mi-

161 A Sermon.
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 embracʼt
it when it came. How
may we thinke, shee was
ioyʼd to see that face, that
Angels delight to looke
vpon, the face of her Sa-
uiour, that did not abhor
the face of his fearfullest
Messenger, Death? Shee
shewʼd no feare of his
face, in any change of
her owne; but died with H3 out

162 A Sermon.
out any change of coun-
tenance, or posture, with-
out any strugling, any dis-
order; but her Death-bed
was as quiet, as her
Graue. To another Mag-
dalen, Christ said vpon
earth, Touch me not, for I
am not ascended. Being
ascended now, to his glo-
ry and she being gone vp
to him, after shee had a-
waited his leisure so ma-
ny yeeres, as that more,
would soone haue
growne to bee vexation;
and sorrow, as her last
words here, were, I sub-
mit

163 A Sermon. mit 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 ma-
sters ioy. 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 Re-
uersionary vpō a long life;
The whole world must H4 die,

164 A Sermon.
die, before she come to a
possession of this Reuersi-
on; which is a Glorified
body in the Resurrection.
In which expectation, she
returnʼs to her former
charity; shee will not
haue that, till all wee,
shall haue it, as well as
shee; 31. 17. Job 31:17 She eat not her mor-
sels alone, in her life, (as
Iob speakes) Shee lookes
not for the glory of the
Resurrection alone, after
her death. But when all
we, shall haue beene mel-
lowʼd in the earth, many
yeeres, or changʼd in the Aire,

165 A Sermon.
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 moul-
dring, and crumbling
into lesse, and lesse dust,
and so hath some moti-
on, though no life, That
body, which was the Ta-
bernacle 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 liuʼd, and
being dead, is so still, H5 by

/> 166 A Sermon.
by hauing beene so liuely
an example, to teach o-
thers, to be so, That body
at last, shall haue her last
expectation satisfied, and
dwell bodily, with that
Righteousnesse, in these
new Heauens, and new
Earth, for euer, and euer,
and euer; and infinite, and
super-infinite euers. Wee
end all, with the valedicti-
on of the Spouse to Christ. Cant. 8. 3. Song Sol. 8:3
His left hand is vnder my
head, and his right embra-
ces mee, was the Spouses
valediction, and goodnight
to Christ then, when she laid 167

167 A Sermon.
laid her selfe downe to
sleepe in the strength of
his Mandrakes, and in the
power of his Spices, as it
is exprest there; that is, in
the influence of his mer-
cies. 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 vn-
der her head, gathering,
and composing, and pres-
eruing her dust, for fu-
ture Glory, His right hand
embracing her, assuming,
and establishing her soule in

168 A Sermon.
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. Song Sol. 8:4 Adiuro vos, I ad-
iure 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
bthat women receiue, ei-
ther in Morall or Religious
actions, proceed from
womēen themselues. Ther-
fore, 169

169 A Sermon. fore, Adiuro vos, I charge
you, O ye daughters of Ie-
rusalem , 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 ver-
tues. That so her example
working vpon you, and
the number of Gods
Saints, being, the soo-
ner, by this blessed ex-
ample, fulfilʼd, wee may
all meet, and meet quick-
ly in that kingdome, which

170 A Sermon.
which hers, and our Saui-
our, hath purchacʼt for
vs all, with the inestima-
ble price of his incorrup-
tible bloud. To which
glorious Sonne of
God, &c. FINIS.

(1) Memoriae Matris Sacrum Memoriæ Matris Sacrum AHh Mater, quo te deplorem fonte? Dolores Quæ guttæ poterunt enumerare meos? Sicca meis lacrymis Thamesis vicina videtur Virtutumque choro siccior ipse tuo. In flumen mærore nigrum si funderer ardens, Laudibus haud fierem sepia iusta tuis. Tantùm istæc scribo gratus, ne tu mihi tantùm Mater: & ista Dolor nunc tibi Metra parit. Corneliæ 2

(2) Corneliæ sanctæ, graues Semproniæ, Et quicquid vspiam est seueræ fœminæ, Conferte lacrymas: Illa, quæ vos miscuit Vestraásque laudes, poscit & mixtas genas. Namque hanc ruinam salua Grauitas defleat, Pudoórque constet vel solutis crinibus; Quandoque vultûs sola maiestas, Dolor. Decus mulierum perijt: & metuunt viri Vtrumque sexum dote ne mulctauerit. Non illa soles terere comptu lubricos, Struices superbas atque turritum caput Molita, reliquum deinde garriens diem (Nam post Babelem Linguæ adest confusio) Quin post modestam, qualis integras decet, Substructionem capitis & nimbum breuem, Animam recentem rite curauit sacris Adorta numen acri & igneâ prece. Dein familiam lustrat, & res prandij, Horti, coliíque distributim pensitat. Suum cuique tempus & locus datur. Inde exiguntur pensa crudo vespere. Ratione certâ vita constat & domus, Prudentèer inito quot-diebus calculo. Totâ renident æde decus & suauitas Animo 3

(3) Animo renidentes priùs. Sin rarior Magnatis appulsu extulit se occasio, Surrexit vnà & illa, seseéque extulit: Occasione certat, imò & obtinet. Proh?! quantus imber, quanta labri comitas, Lepos seuerus, Pallas mixta Gratijs; Loquitur numellas, compedes & retia: Aut si negotio hora sumenda est, rei Per angiportus & mæandros labitur, Ipsos Catones prouocans oraculis. Tum quanta tabulis artifex? quæ scriptio? Bellum putamen, nucleus bellissimus, Sententiæ cum voce mirè conuenit, Volant per orbem literæ notissimæ: O blanda dextra, neutiquam istoc pulueris, Quò nunc recumbis, scriptio merita est tua Pactoli arena tibi tumulus est vnicus. Adde his trientem Musices quæ molliens Mulceínsque dotes cæteras, visa est quasi Cælestis harmoniæ breue præludium. Quaàm mira tandem Subleuatrix pauperum?! Languentium baculus, teges iacentium, Commune cordis palpitantis balsamum: Benedictiones publicæ cingunt caput, Cælíque referunt & præoccupant modum. Fatisco referens tanta quæ numerant mei Solùm 4

(4) Solùm dolores, & dolores, stellulæ. At tu qui ineptè hæc dicta censes filio, Nato parentis auferens Encomium, Abito, trunce, cum tuis pudoribus. Ergo ipse solùm mutus atque excors ero Strepente mundo tinnulis præconijs? Mihíne matris vrna clausa est vnico, Herbæ exoletæ, ros-marinus aridus? Matríne linguam refero, solùm vt mordeam? Abito, barde. Quàm piè istìc sum impudens?! Tu verò mater perpetìim laudabere Nato dolenti: literæ hoc debent tibi Quêeiîs me educasti; sponte chartas illinunt Fructum laborum consecutæ maximum Laudando Matrem, cuùm repugnant inscij. CVvr splendes, O Phœbe? ecquid demittere matrem Ad nos cum radio tam rutilante potes? At superat caput illa tuūum, quantūum ipsa cadauer, Mens superat; corpus solùm Elementa tenēent. Scilicet id splendes: hæc est tibi causa micandi Et lucro apponis gaudia sancta tuo. Verùm heus si nequeas cœlo demittere matrēem, Siítque omnis motuûs nescia, tanta quies, Fac 5

(5) Fac radios saltèm ingemines, vt dextera tortos Implicet, & matrem, matre manente, petam. QVvid nugor calamo fauens? Mater perpetuis vuida gaudijs, Horto pro tenui colit Edenem Boreæ flatibus inuium. Quin cœli mihi sunt mei, Materni decus, & debita nominis, Duúmque his inuigilo frequens Stellarum socius, pellibus Eexuor. Quare Sphæram egomet meam Connixus, digitis impiger vrgeo: Te, Mater, celebrans diûu, Noctûu te celebrans luminis æmulo. Per te nascor in hunc globum, Exemploóque tuo nascor in alterum: Bis tu mater eras mihi, Vt currat paribus gloria tibijs. Horti, deliciæ Dominæ, marcescite tandēem; Ornâstis capulum, nec superesse licet. Ecce 6

(6) Ecce decus vestrum spinis horrescit, acutâ Cultricem reuocans anxietate manum: Terrāam & funus olent flores: Dominæaéque cadauer Contiguas stirpes afflat, eæaéque rosas. In terram violæ capite inclinantur opaco, Quæaéque domus Dominæ sit, grauitate docent. Quare haud vos hortos, sed cæœmeteria dico, Dum torus absentem quisque reponit heram. Eugè, perite omnes; nec posthâc exeat vlla Quæsitum Domināam gemma vel herba suam. Cuncta ad radices redeant, tumuloósque paternos; (Nempe sepulcra Satis numēen inempta dedit.) Occidite; aut sanè tantispèer viuite, donec Vespere, ros mæstis funus honestet aquis. GAalene frustrà es, cur miserum premens Tot quæstionum fluctibus obruis, Arterias tractans micantes Corporeæ fluidaéque molis? Aegroto mentis: quam neque pixides Nec tarda possunt pharmaca consequi Vtrumque si præderis Indum, Vltrà animus spatiatur exlex. Impos medendi, occidere si potes, Nec 7

(7) Nec sic parentem ducar ad optimam: Ni sanctè, vtiì mater, recedam, Morte magiìs viduabor illâ. Quin cerne vt erres, inscie, brachium Tentando sanum: si calet, æstuans, Ardore scribendi calescit, Mater inest saliente venâ. Si totus infler, si tumeam crepax, Ne membra culpes, causa animo latet Qui parturit laudes parentis: Nec grauidis medicina tuta est. Irregularis nunc habitus mihi est: Non exigatur crasis ad alterum. Quod tu febrem censes, salubre est Atque animo medicatur vnum. PAallida materni Genij atque exanguis imago, In nebulas simileésque tui res gaudia nunquid Mutata? & pro matre mihi phantasma dolosūum Vberaáque ærea hiscentem fallentia natum? Væ nubi pluuiâ grauidæ, non lacte, meaásque Ridenti lacrymas quibus vnis concolor vnda est. Quin fugias? mea non fuerat tam nubila Iuno, Tam segnis facies auroræ nescia vernæ, Tam 8

(8) Tam languens genitrix cineri supposta fugaci: Verūùm augusta parens, sanctum os cælóque locandūum, Quale paludosos iamiam lictura recessus Prætulit Astræa, aut solio Themis alma vetusto Pensilis, atque acri dirimens Examine lites. Hunc vultum ostendas, & tecum, nobile spectrūum, Quod superest vitæ, insumam: Soliísque iugales Ipse tuæ solùm adnectāam, sine murmure, thensæ. Nec querar ingratos, studijs dum tabidus insto, Effluxisse dies, suffocataámue Mineruam, Aut spes productas, barbataáque somnia vertam In vicium mundo sterili, cui cedo cometas Ipse suos tanquam digno pallentiaáque astra. Est mihi bis quinis laqueata domūuncula tignis Rure; breuiísque hortus, cuius cum vellere florūum Luctatur spacium, qualem tamen eligit æqui Iudicij dominus flores vt iunctiùs halent Stipati, rudibuúsque volis imperuius hortus Sit quasi fasciculus crescens, & nidus odorum. Hìc ego tuúque erimus, variæ suffitibus herbæ Quotidièe pasti: tantùm verum indue vultum Affectuúsque mei similem; nec languida misce Ora meæ memori menti: ne dispare cultu Pugnaces, teneros florum turbemus odores, Atque inter reliquos horti crescentia fæœtus Nostra etiāam paribus marcescant gaudia fatis. Paruam 9

(9) Paruam piaámque dum lubentèer semitam Grandi reæaéque præfero., Carpsit malignum sydus hanc modestiam Vinuúmque felle miscuit. Hinc fremere totus & minari gestio Ipsis seuerus orbibus; Tandem prehensâ comiteèr lacernulâ Susurrat aure qnuispiam, Hæc fuerat olim potio Domini tui. Gusto proboóque Dolium. HOoc Genitrix scriptum proles tibi sedula mittit. Siste parum cantus, dum legis ista, tuos. Nôsse sui quid agant, quædam est quoque musica sāanctis, Quæaéque olim fuerat cura, manere potest. Nos miserè flemus, solæaésque obducimus almos Occiduis, tanquam duplice nube, genis. Interea classem magnis Rex instruit ausis: Nos autem flemus: res ea sola tuis. Ecce solutura est, ventos causata morantes: Sin pluuiam: fletus suppeditâsset aquas. I Tillius 10

(10) Tillius incumbit Dano: Galluúsque marinis: Nos flendo: hæc nostrûm tessera sola ducum. Sic æuum exigitur tardum, dum præpetis anni Mille rotæ nimijs impediuntur aquis. Plura tibi missurus erāam (nam quæ mihi laurus, Quod nectar, nisi cum te celebrare diem?) Sed partēem in scriptis etiam dum lacryma poscit, Diluit oppositas candidus humor aquas. Nempe huc vsque notos tenebricosos Et mæstum nimio madore Cœlum Tellurisque Britannicæ saliuam Iniustè satis arguit viator. At te commoriente, Magna Mater, Rectè, quem trahit, aerem repellit Cum probro madidum, reumque difflat. Nam te nunc Ager, Vrbs, & Aula plorant: Te nunc Anglia, Scotiæque binæ, Quin te Cambria peruetusta deflet, Deducens lacrymas prioris æui Ne seræ meritis tuis venirent: Non est angulus vspiam serenus, Nec cingit mare, nunc inundat omnes. Dum 11

(11) DVvm librata suis hæret radicibus ilex Nescia vulturnis cedere, firma manet. Post vbi crudelem sentit diuisa securem Quò placet oblato, mortua fertur, hero: Arbor & ipse inuersa vocor: dūumque insitus almæ Assideo Matri, robore vinco cedros. Nunc sorti pateo, expositus sine matre procellis, Lubricus, & superans mobilitiate salum. Tu radix, tu petra mihi firmissima, Mater Ceu Polypus, chelis saxa prehendo tenax: Non tibi nunc soli filum abrupere sorores Dissutus videor funere & ipse tuo. Vnde vagans passim rectè vocer alter Vlysses, Alterque hæc tua mors, Ilias esto mihi. FAacesse, Stoica plebs, obambulans cautes. Exuta strato carnis, ossibus constans, Iisque siccis adeo vt os Molossorum Haud glubat inde tres teruncios escæ. Dolere prohibes? aut dolere me gentis Adeò inficetæ, plumbeæ, Meduseæ, I2 A 12

(12) Ad saxa speciem retrahentis humanam, Tantoque nequioris optimâ Pirrhâ. At forte matrem perdere haud soles demens: Quin nec potes; cui præbuit Tigris partum. Proinde parco belluis, nec irascor. Hic sita fœminei laus & victoria sexus: Virgo pudens, vxor fida, seuera parens: Magnatūumque inopumque æquūum certamēen & ardor: Nobilitate illos, hos pietate rapit. Sic excelsa humilisque simul loca dissita iunxit, Quicquid habet tellus quicquid & astra, fruēens. Ψυχῆς 13

(13) Ψυχῆς ἀσθενὲς ἔρκος, ἀμαυρὸν πνεύματος ἄγγος, Τῷδε παρὰ τύμβῳ δίζεο, φίλε, μόνον. Νοῦ δ’ αὐτοῦ τάφος ἐστ’ ἀστήρ·φέγγος γὰρ ἐκείνου Φεγγώδη μόνον, ὡς εἰκός, ἔπαυλιν ἔχει. Νῦν ὁράας, ὅτι κάλλος ἀπείριτον ὠπὸς ἀπαυγοῦς Οὐ σαθρόν, οὐδὲ μελῶν ἔπλετο, ἀλλὰ νόος· Ὄς διὰ σωματίου πρότερον καὶ νῦν δί Ὀλύμπου Ἀστράπτων, θυρίδων ὡς δία, νεῖμε σέλας. Μῆτερ, γυναικῶν αἴγλη, ἀνθρώπων ἔρις, Ὄδυρμα Δαιμόνων, Θεοῦ γεώργιον, Πῶς νῦν ἀφίπτασαι, γόου καὶ κινδύνου Ἡμᾶς λιποῦσα κυκλόθεν μεταιχμίους; Μενοῦνγε σοφίην, εἰ δ᾽ ἀπηλλάχθαι χρεών, Ζωῆς ζυνεργὸν σήνδε διαθεῖναι τέκνοις Ἐχρῆν φυγοῦσα, τήν τ᾽ ἐπιστήμην βίου. Μενοῦν τὸ γλαφυρόν, καὶ μελίῤῥοον τρόπων, Λόγων τε φίλτρον, ὥσθ᾽ ὑπεζξελθεῖν λεών. Νῦν 14

(14) Νῦν δ᾽ ὤχου ἔνθενδ᾽ ὡς στρατὸς νικηφόρος Φέρων τὸ πᾶν, κἄγων· ἢ ὡς Ἀπαρκτίας Κήπου συνωθῶν ἀνθινὴν εὐωδίαν, Μίαν τ᾽ ἀταρπὸν συμπορεύεσθαι δράσας. Ἐγὼ δὲ ῥινὶ ξυμβαλὼν ἰχνηλατῶ Εἴπου τύχοιμι τῆσδ᾽ ἀρίστης ἀτραποῦ, Θανεῖν συνειδὼς κρεῖττον, ἢ ἄλλως βιοῦν. Χαλεπὸν δοκεῖ δακρῦσαι, Χαλεπὸν μὲν οὐ δακρῦσαι· Χαλεπώτερον δὲ πάντων Δακρύοντας ἀμπαύεσθαι. Γενέτειραν οὔ τις ἀνδρῶν Διδύμαις κόραις τοιαύτην Ἐποδύρεται πρεπόντως. Τάλας, εἴθε γ᾽ Ἄργος εἴην Πολυόμματος, πολύτλας, Ἵνα μητρὸς εὐθενούσης Ἀρετὰς διακριθείσας Ἰδίαις κόραισι κλαύσω. Αἰάζω 15

(15) Αἰάζω γενέτειραν, ἐπαιάζουσι καὶ ἄλλοι, Οὐκ ἔτ᾽ ἐμὴν ἰδίας φυλῆς γράψαντες ἀρωγόν, Προυνομίῳ δ᾽ ἀρετῆς κοινὴν γενέτειραν ἑλόντες. Οὐκ ἔνι θαῦμα τόσον σφετερίζειν· οὐδὲ γὰρ ὕδωρ, Οὐ φέγγος, κοινόν τ᾽ ἀγαθόν, μίαν εἰς θύραν εἴργειν Ἢ θέμις, ἢ δυνατόν. σεμνώματος ἔπλετο στάθμη, Δημόσιόν τ᾽ ἴνδαλμα καλοῦ, θεῖόν τε κάτοπτρον. Αἰάζω γενέτειραν, ἐπαιάζουσι γυναῖκες, Οὐκ ἔτι βαλλομένης χάρισιν βεβολημέναι ἦτορ, Αὖταρ ἄχει μεγάλῳ κεντούμεναι· εὖτε γὰρ αὗτάι Τῆς περὶ συλλαλέουσιν, ἑοῦ ποικίλματος ἄρδην Λήσμονες, ἡ βελόνη σφαλερῷ κῆρ τραύματι νύττει Ἔργου ἁμαρτηκυῖα, νέον πέπλον αἵματι στικτὸν Μητέρι τεκταίνουσα, γόῳ καὶ πένθεσι σύγχρουν. Αἰάζω γενέτειραν, ἐπαιάζουσιν ὀπῶραι, Οὐκ ἔτι, δεσποίνης γλυκερᾷ μελεδῶνι, τραφεῖσαι· Ἧς βίος ἠελίοιο δίκην, ἀκτῖνας ἱέντος Πραεῖς εἰαρινούς τε χαραῖς ἐπικίδνατο κῆπον· Αὖταρ ὅδ᾽ αὖ θάνατος κυρίης, ὡς ἥλιος αὖος Σειρίου ἡττηθεὶς βουλήμασι, πάντα μαραίνει. Ζῶ δ᾽ αὐτός, βραχύ τι πνείων, ὥστ᾽ ἔμπαλιν αὐτῆς Αἶνον 16

(16) Αἶνον ὁμοῦ ζώειν καὶ πνεύματος ἄλλο γενέσθαι Πνεῦμα, βίου πάροδον μούνοις ἐπέεσσι μέτρῆσαν. Κύματ᾽ ἐπαφριοῶντα θαμήσεος, αἴκε σελήνης Φωτὸς ἀπαυραμένης ὄγκου ἐφεῖσθε πλέον, Νῦν θέμις ὀρφναίῃ μεγάλης ἐπὶ γείτονος αἴσῃ Οὐλυμπόνδε βιβᾶν ὔμμιν ἀνισταμένοις. Ἀλλὰ μενεῖτ᾽, οὐ γὰρ τάραχος ποτὶ μητέρα βαίνῃ, Καὶ πρέπον ὧδε παρὰ δακρυόεσσι, ῥέειν. Excussos 17

(17) Excussos manibus calamos, falceémque resumptam Rure, sibi dixit Musa fuisse probro. Aggreditur Matrem (conductis carmine Parcis) Funereéque hoc cultum vindicat ægra suum. Non potui non ire acri stimulante flagello: Quin Matris superans carmina poscit honos. Eia, agedum scribo: vicisti Musa; sed audi Stulta semel scribo, perpetuò vt sileam. To the Memory of My Mother: A Consecrated Gift Ah Mother, from what spring might I draw My Sorrows' waters? What drops could count my griefs? Against my tears, the nearby Thames seems dry, And I against your attendant choir of Virtues. If burning to be made ash I were poured into a river blackened By my grief, still I'd not make ink enough to praise you. Only thus do I write these thankfully: you'll be to me not only Mother: & so Sorrow for you gives birth now to Meters. Oh you who, like Cornelia, are holy; grave, like Sempronia And all who compose anywhere sober womankind, Bring your tears together: That Woman who united you And your triumphs demands that you unite your eyes, too, and weep. For surely may Gravity, still whole, weep at this fall And Modesty, though her hair's let down, hold fast; And Grief at such times is a face's sole grandness. Women's glory has died: and men fear She has chastened them with the lost gift of both sexes. Nor did she work to fritter away the quick days with coiffures, Lifting lofty towers and a head of turrets, Then gossiping away the whole long day (Since, after Babel, Language is confounded). No, rather, her head's edifice what women Of integrity wear, low, with a little nimbus of hair, Her freshly awakened spirit she duly nurtured with holy rites After approaching God with a keen and fiery prayer. Then she surveys her home and carefully metes out tasks, food, Gardening, and the distaff 's flax, in good order. To each thing, its own time and place is given So that daily labor ends in early evening. With a sure plan, life and home are peaceful, Thanks to the prudent early reckoning of the day. Grace and geniality, which earlier shone In her soul, shine in the whole house. But if, as happens Rarely, an occasion arose, an important guest coming She herself rose to the occasion, and immediately elevated herself: She does battle with the moment and prevails from end to end. O! what a storm of speech, and how fine its civility, A sharp charm, an Athena joined with the Graces; Her speech fetters and shackles you, binding you in nets: Or if an hour must be consumed with business, She glides through the alleys and byways of the matter, Challenging with her sage edicts even the Catos. How great, then, a maker was she With pen and paper? What was her writing? A beautiful husk, a kernel most beautiful, Her sense and sound marvelously aligned, Her renowned letters fly across the globe: O alluring right hand, in no sense has your writing Deserved that dusty parcel where you now lie, The gold sands of Pactolus your sole fit tomb. To these add as the third Music's art, Which tempering and easing the other gifts seemed A brief prelude made of heaven's harmony. Finally, how wondrous an Uplifter of the poor! For the stumbling, a staff; a cover for the fallen, The common comfort of the harried heart: Public blessings garland her head, The heavens both echo them and precede the measure. I grow weak, summoning such great things that my sorrows Only number, sorrows even as numerous as the least stars. But you who judge these improper for a son's speech, Depriving a child of the Celebration of a parent, Shove off, cripple, with your codes and cant. So will I be the only one mute and senseless While the world blasts broadcasts? Is it to me alone that my mother's urn's shut up, Is the meadow dead, the rosemary withered? Do I bring back, for a mother's use, my tongue, to bite it? Beat it, dullard. How devoutly shameless I am in this! You will be praised as a mother truly everlastingly By your mourning child: so much do my letters, by which You taught me, owe you, they choose to flood the pages Having chased the ultimate ripeness of their toils By praising Mother, though the ignorant resist this. Why, O Phoebus, are you shining? Are you able in the least to send My mother, with your rays' hair-fire flames, down to us? But her stature surpasses yours, just as Mind itself surpasses The corpse; the Elements claim nothing but the body. This is surely why you're shining: she is what makes you shimmer, And you've marked up for yourself the sacred joys that are hers. But hear me out, if it is not in your power to send my mother down From heaven and if such pure repose has no experience at all of any motion, At least shine redoubled, so my right hand may link and twist Your rays, and I may, though my mother stays, yet climb to her. What slight songs do I shape with my reed? Mother, dewy with endless joys, Tends, instead of a delicate garden An Eden no North Wind's blasts can pierce. But as for me, the glory of my mother's name, And the things due to it, are my heavens, And while I watch over these things, the stars' Ally often, I put off this creature flesh. So rolling all my strength into my Sphere I Press on tireless with my fingering: Celebrating you, Mother, all day long, By night, the light's rival, celebrating you. Born into this world by you, I am born into another by your example: Twice you were mother to me, So your glory flies with twin flutes. Gardens, who were your Lady's darling, begin at last to die back; You have adorned the coffin, and so cannot live. See, your glory shudders with thorns, summoning With sharp sorrow the hand of her who cared for you: Flowers smell of the earth and funerals: And in fact the Cadaver of their Lady breathes On nearby root stocks, and they on the roses; Violets bent into earth with their death-dark head Teach by their very weight what home their Lady has. So I won't call you gardens at all but burial grounds, Since each raised bed inters its missing owner. Well done, fade, all of you; indeed from now on let no Bud or perennial shoot up in search of its Lady. May all depart to their roots and ancestral barrows; (Without question divinity has given Enough free graves.) Die; or live whole only this long, till, In the evening, dew adorns the corpse with dolorous waters. This, Galenus, is bootless; why, pushing me in my misery, Do you dunk me in floods of endless questions, Handling the pulsing arteries Of this fleshly, liquid mass of mine? My mind is sick: which neither bottles of pills Nor slow-working medicines has the power to reach; If you go plunder either the East or West Indies for remedies, The mind expands in a realm not driven by law. Unable to heal, you have the power to kill, But this isn't the way either by which I'll be led to the best parent: If I do not leave life in a holy way, as my mother did, I'll be by that death shorn of her the more, her widow. But really look now at how you go wrong, ignorant man, touching my Arm, which is quite well: if it's warm, burning, It draws heat from the passion of writing, In my leaping vein is my mother. If I should be all swollen, if I should puff up and creak, Don't blame my limbs, the hidden reason lies in my mind Giving birth to my parent's praises: Nor is it safe, either, to take medicines when pregnant. Now my makeup is distinctive: May its composition not be spread to anyone else. What you see as a fever is in fact something healthy And alone mends my mind. Pallid, bloodless semblance of a motherly Guardian Spirit, Surely joys have not become cloud-like and like you? And my mother replaced by a misleading chimera And bared breasts made of air to fool a gaping son? Hang you, cloud, laden with rain and no milk, and Jeering my tears, with which your water shares merely the color. Why don't you go? My Juno hadn't been so overcast, So wan a face, knowing no spring-tinged dawn, Such a lifeless mother counterfeited by moving ash: But my parent is hallowed, her face holy and to be sought in heaven, A face like the one Astrea displayed, just before she was to leave Her marshy retreats, or like kindly Themis pendant from her august throne With the Tongue of the Scale, halting all legal squabbles. Reveal this face, and with you, noble ghost, I'll spend What's left of my life: For my part, I would hitch the Sun's team To your holy car and would not murmur. Nor would I complain that the profitless days Wearing myself out gladly giving myself to my studies Were so much water under the bridge, and that Minerva was choked, Or I would consign achieving my hopes and my dreamt-for maturity To the sterile world of inconstancy, and relinquish for my part as its Own its comets and dimming stars, such would their worth be to me. I have a tiny house fretted with twice five roof beams In the country; and a small garden with whose flock of flowers Space jostles, such a garden, though, that a lord who's level-headed Picks, so the flowers' fragrances breathe more thickly compacted Together, so the garden that clumsy feet can't cross might be, As it were, a budding posy and nest of spices. Here we will be, you and I, fed by perfumes of varied greenery Daily: only put on a face faithful to hers, A face similar, too, to my temper; don't mix up Your spiritless face and my mind's recollection: lest we, Disagreeing because of our disparate Appearance, rain down confusion on the flowers' delicate fragrances And lest, growing among the remaining buds of the garden, Our joys, too, by parallel fates begin to wilt. While I was willingly following a strait, right path, Not the broad, blameworthy one, An ill-wishing star reached even for this humble good And mixed gall with my wine. Hence from my core I would roar And threaten wildly even the stars themselves; Till at last, my little cloak tugged gently, Someone whispers in my ear, This once was the cup of your Lord. I taste and see the Cask's goodness. Your loyal scion sends you, Foremother, this letter. Delay for a little your songs while you read these. For the saints, hearing their dear ones' doings is also a kind of music, And what had been their care can still be so. We weep wretchedly, our bleary eyes covering As if with layers of clouds, day after day, the succor of the sun. Meanwhile the King outfits a vast fleet for great deeds of daring: But we weep: that is the sole matter at hand for your people. See, it will set sail soon, the delay blamed on the winds: But even if the King's fleet had blamed the rain: our tears Would have stopped them: bringing rain enough on their own. Tillius goes after the Dane: France heads for the seas: We pursue our weeping: this is our leaders' sole watchword. So time rolls slow while the usually swiftly flying years' Countless wheels are encumbered by overwhelming waters. I was about to send you more (for what is the laurel wreath To me, what divine nectar, if not to spend the day with you?) But even as a tear demands a place in my writing, Its bright liquid dissolves the facing ink. Surely up till now the Traveler has at least to a point Exaggerated unfairly the dark-shrouded winds from the south And the Sky overcast because of excessive wetness And the mud of Britain. But since you, Great Mother, have become death's companion The traveler is now justified in rejecting the wet air he breathes in With a complaint, and blows out the offending air. For Country, City, and Court lament you now: Now it is you that England and the two Gaelic Lands bemoan, Why, even ancient Wales itself mourns you, As it leads down to this very moment tears of earlier years Lest they make it here too late to do your merits justice. No clear-skied corner is anywhere to be found, Nor does the sea girdle us anymore, sending a general flood. As long as, balanced, the live oak clings with its own roots Not knowing how to yield to the southeast winds, it stands firm. When, later, it's split, it experiences the cruel ax, dead, it's borne Away to please the lord for whom it happens to be given: As for me, I too am called a felled tree: as long as, grafted, I sit by my sustaining mother, I best the cedars in strength. Now I lie open to my lot, exposed to blasts and sheers Without my mother, as unsteady and driven as the wide sea. You, Mother, are the root, the firmest rock to me, Like a Polypus, I hold fast to the rocks with my claws: You are not the only one whose thread the sisters have cut, I seem to have been unstitched myself by your death. Whence Wandering from point to point let me be called another Ulysses, And let this, your death, be a second Iliad for me. Beat it, rambling rock, Stoic rabble, Stripped of flesh's dress, standing in bones, So dry the Molossian hounds' mouth Scarcely peels a half cent's worth of scraps. You interdict my grief? Or is my grief to be like yours So loutish, leaden, like Medusa, Leading mankind back to rock, so Trifling a race before the peerless Pyrrha? Perhaps, though, you, unused to a mother's Loss, you, mad mob: you truly cannot Grieve; you whom a Tigress bore. Henceforth I spare brute beasts, nor am I angry. Epitaph. Here lies the praise and victory of womankind: As a virgin, she was modest; as a wife, Faithful; she was an exacting parent: Of great and poor equally the prize and zeal: Her worthiness enthralls the first, her charity the latter. So, both exalted and low, she yoked far regions, Delighting in earth's store and heaven's holdings. The weak prop of the soul and the spirit's dark vessel, Look for nothing but this, Friend, at this grave. The mind's own tomb is a star since its light Finds no fit sheepfold save in a like light. You see now that her shining face's boundless beauty could not decay, Nor was it formed of limbs, but truly was mind That once through her small frame and eyes and now from Olympus Flashing forth spread, as through windows, her brilliance. Mother, resplendence of women, men's means to zeal, The dread of Demons, God's tended garden, How can you take to the air now and leave us Pinned with sorrow and peril on all sides? If you had to leave, you ought to have left To your children as life's helpmeet Your wise understanding of life And polish, and the sweet flow of manners, And words' allure, with which to move and meet people. But now like a triumphant host you rise up Stripping everything and leading all away, Or like the North Wind Compacting the garden's flowery smells So all might follow together, the path cleared. Since I've caught the scent I'm on the track to see If by chance I might stumble on this best path, Knowing death's better than life on any other path. It seems hard to weep, And while it is truly hard not to weep It is of all things by far the hardest Once we are weeping to cease. Such a foremother, such A woman, no human With twin eyes Fittingly mourns. Oh I am racked! Would that I were Argos, Many-eyed, long-suffering, So that I might lament with specific eyes each of my mother's High merits, each so distinct from the other while she lived. I cry for my foremother, and men not her people cry, Painting her as no longer the comfort of my clan, Since they've chosen her as a common foremother As they sing of her preeminence. Nor is it any great wonder they claim her, It's neither just nor possible for water, light, Or the general good to be locked behind one door. She was the plumb line of blessedness, The civic face of goodness and a divine mirror. I cry for my foremother, and the women cry, Their hearts no longer deeply swayed By the graces of her who has been struck down, But stabbed with fierce desolation, for when they Talk about her together, losing all thought of their own Needlework, the needle with a wound that hazards Their hearts pierces them in its work, having missed its mark, Sewing a new dress for mother stippled with blood, Colored entirely like lamentation and sorrows. I cry for my foremother, the summer blooms cry, No longer tended by their lady's gentle care Whose life, like the sun, used to confer Gentle vernal rays and would strew the garden with joys: But on the contrary this mistress's death, like a dried sun Defeated by the Dog Star's schemes, blasts everything. But as for me, I'm alive breathing a brief breath Again so her praise might live with me and, after this breath, The next, measuring her life's strait way with words alone. If, white-topped waves of the Thames, you should claim a greater share Of the moon's high station for yourself, her light already stolen, This one time it is right for you, topping the banks into the night-black Share of your great neighbor, to climb towards Olympus. But stop, for chaos shall not approach my mother, And it is fitting to flow so excessively alongside those who weep. By having flung the pipes from my hands, and picked up the scythe Again in the field, I had insulted her, the Muse said. Seeking out Mother (with song, to bribe the Fates) And crushed by this death the Muse claims the compensation Of her expected rituals. I was in no way able At all to resist, stung by the cruel scourge: No, my mother's distinct excellence calls for songs. Come on, I'm writing: you've won out, Muse; but listen: I'm writing these vain things this once, to be still forever.