A sermon preached at the funeral of the Lady Newland. At Alhallows Barkin, London By John Scott, D.D. Scott, John, 1639-1695. 1690 Approx. 34 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A92746 Wing S2075 ESTC R229814 99899305 99899305 152987 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A92746) Transcribed from: (Early English Books Online ; image set 152987) Images scanned from microfilm: (Early English books, 1641-1700 ; 2338:14) A sermon preached at the funeral of the Lady Newland. At Alhallows Barkin, London By John Scott, D.D. Scott, John, 1639-1695. [2], 19, [1] p. [s.n.], London : Printed in the year, 1690. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Newland, -- Lady, d. 1690 -- Early works to 1800. Bible. -- N.T. -- Hebrews XIII, 4 -- Sermons -- Early works to 1800. Funeral sermons -- 17th century. Sermons, English -- 17th century. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-06 Angela Berkley Sampled and proofread 2007-06 Angela Berkley Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON PREACHED AT THE FUNERAL OF THE Lady Newland . AT Alhallows Barkin , London . By JOHN SCOTT , D. D. LONDON , Printed in the Year , 1690. A SERMON Preached at the FUNERAL OF THE Lady Newland . HEB. xiii . 14. For here we have no abiding City , but we seek one to come . IN these words the Author encourages Christians couragiously to bear up under reproaches , in Conformity to their Lord and Master , who in a disgraceful manner was Crucified without the City , as if they thought his Blood would have desecrated it ; or feared , lest his last Breath might have scattered a Contagion through it . Let us therefore , saith he in the 13 th Verse , go forth unto him without the Camp , bearing his reproach : i.e. Let us be contented with him , to be thrown forth , as the dung and off-scouring of the streets , from the Society of Men ; and not be concerned , that for his sake we are made the abjects of the Earth : For here we have no abiding City ; and so 't is not long that we shall endure this , but we seek one to come , whither , when we are once arrived , we shall be above all reproach and malice for ever . In which words you have , I. The Christian's present State , Here we have no abiding City . II. The Christian's present practice , in order to his future state , but we seek one to come . I. I begin with the first , Here we have no abiding City . The present and future state of Christians , is here compared to a City , in allusion , I suppose , to those , who though they were not born at Rome , but lived it may be , a great way off from it , had yet Jus Civitatis Romanae , the Priviledges of Citizens of Rome ; even as we Christians , though we are born in this World , and do spend our lives in it , do yet belong to another Corporation , and are Denizens of that City which is above : and therefore , saith he , this present state is not our home , in this City we are but Foreigners , and do only sojourn in it for a time , till we go home to the new Jerusalem , which is the place of our abode , and the City we are already free of . And indeed , that Here we have no abiding City , is a truth so sensible , that one would think we need not be put in mind of it ; for which way soever we turn our Eyes , we see a dark and deadly shade overspreading the World , and behold Men vanishing every day like the smoke , quitting the Stage round about us , and disappearing almost as soon as they have shewed themselves . To day we converse with our Friends , and among our other Festivities , we tickle our selves with the Joys of our future Conversation : To Morrow their Passing-Bell tells us a sad story , that they are gone to converse with Worms , where these Eyes of ours shall never see them more ; and indeed , if we consider our present state , we are but a kind of fictitious Beings , that rather seem to be , than are ; and do so little deserve to be taken for realities , that we only serve to cheat one another into an opinion , that we truly exist ; when presently , by vanishing away , we baffle that Opinion , and shew our selves to be but hovering shadows , that in a moment are , and are not . Indeed all Created things have more of not being than of being in them . For it is only a limited portion of being which they have ; but there is an infinitude of being which they have not : So that being infinitely nearer to nothingness , than to fullness of being , they rather deserve to be called nothing , than real beings . And if the best of our being be so near to nothing , what is our outward Man , which is but the umbrage and shadow of our being ? Alas ! If we consider the Frame and composition of it , it is nothing but a continual Flux and defluence of parts , insomuch , that each Climacterick of our Age , changes our whole Fabrick , and we are at no one time all our selves , but seven years hence shall be another thing : This Body will be all vanished and gone ; and of the parts it now consists , there will be none remaining . So that while we are , we are hastening away , and within a little time , shall vanish into Worms-Meat . And hence it is , that the Scripture compares our present life to such fleeting and evanid things , to an Image , a Dream , a Post , a Shadow ; by all which , it 's design is , to make us sensible of this truth , that Here we have no abiding City . And indeed , so volatile and fugitive is our present Existence , that if it were not for another World , it were scarce worth the while for a Man to be . And could we but have understood , before we came into being , what an uncomfortable Stage this World is , I am apt to think , we should rather have chosen to remain for ever in the Womb of nothing , than venture into the Theatre of beings , only to take a turn , or two , and weep , and grone , and die . For what an impertinent thing would it be , for a Man to come out of nothing into being , only to open his Eyes , and look about him , and vanish into nothing again . And yet this is all that most of those do that are born into the World ; and as for those that act a longer part , there is , alas ! so much of Tragedy in it , that the Pain doth even counter-balance the Pleasure of it . That therefore which makes Life truly desirable , is this , That though we have here no continuing City , yet we look for one to come ; which is the second part of the Text , viz. II. The Christian's present Practice , in order to his future State , but we seek one to come ; which implies these four things , 1. Our belief of the reality of this abiding State. 2. Our hope and expectation of enjoying it . 3. Our proposing it to our selves , as the great end and aim of all our actions . 4. Our diligent pursuit of it , by such a course of actions , as is most suitable to it , and does tend most directly towards it . Of each of these briefly . 1. Our seeking this abiding City , implies our sincere belief of the reality and existence of it : For what wise Man will hunt after a Dream , and a shadow , which he believes hath no Being or Existence ? Who was ever so mad , as to make a Voyage for Gold or Spices to Vtopia ? For that which I believe is not , is to me , as if it were not ; and hath no more influence upon us , than the most palpable Dream and Fiction . So that how real soever Heaven be in it self , it is impossible it should move us to seek after it , unless we believe its Existence . 'T is our Faith must influence our Minds , and Spirit all our powers of action ; otherwise , all the Joys of another World , will never be able to move or affect us . Unless our Faith ascends the Pisgah of God's Promises , and from thence takes a view of the Holy Land , and of those Joys and Delights it flows and abounds with , we shall loiter for ever in this Wilderness , and never think our selves concerned to seek any other Country or Habitation . But , Faith saith the Apostle , is the substance of things hop'd for , and the evidence of things not seen , Heb. 11. 1. i. e. 'T is that which realizes Heaven to us , and possesses our Minds with its Being and Existence ; and when this is once done , one would think it should be impossible to withold us from the quest and pursuit of it ; especially , if to our Faith we add the next thing which this seeking implies , and that is , 2. A lively hope and expectation of enjoying it . For no Man will seek after that which he never hopes to find , or enjoy . A Man may possibly be so extravagant , as to desire to fly up to the Stars , that so he may the better survey their refulgent Bodies , and search into their Form and Substance ; but no Man was ever so mad to attempt it , because he knows it is impossible : And so , if a Man did only believe there were a Heaven of joys above , but had no hope of coming thither ; he might possibly desire against hope , and wish that he could fly up thither , but he could never be so vain as to indeavour ; his despair would cramp the sinews of his action , and freeze up all the motions of his Soul ; and all the Joys of Eternity , would no more be able to affect or move him , than the promise of a mighty Empire in the World in the Moon . Wherefore to put us upon seeking after Heaven , it is necessary , that our Minds should be animated and enlivened with a vigorous hope and expectation of it : That our Hearts should be inspired with a strong perswasion ; not only that there is a Heaven of Endless Joys on t'other side the Grave , but that it is possible for us to arrive to it ; and that , if by a patient continuance in well-doing , we faithfully contend and aspire after it , we shall be sure not to fall short of it : which perswasion is sufficient to animate the most dull and restful Soul , and make it all Life , and Spirit , and Wing , in the pursuit of Heaven and Immortality . 3. Our seeking this abiding City , doth also imply our proposing it to our selves , as the great end and aim of all our actions . For that which a Man seeks after , he makes the great end of his search and prosecution ; and no Man can be said to seek in earnest after Heaven , who doth not set it up , as the great mark of his Actions , and the ultimate point and centre of all his motions . For thus in Rom. 6. 22. Everlasting Life is expresly said to be the end of having our Fruit unto Holiness , and as such we are bid to direct our Actions to it , to believe in Christ unto Everlasting Life , 1 Tim. 1. 16. and to do good , that we may lay hold on Eternal Life , 1 Tim. 6. 18 , 19. and consequently Heaven is described to be the Christian 's Canaan , to which we are to direct all our steps , while we are travelling through this World , Heb. 11. 14 , 15. and the whole Life of a Christian is exprest by seeking it , Mat. 6. 33. So that our seeking this abiding City that is to come , implies our walking on through the whole course of this Life , with Heaven in our Eyes , and constantly directing all our steps and actions thither : not that it is necessary we should actually aim at Heaven in every action we perform ; for that is impossible , our thoughts being very often otherwise imployed , by the necessary occasions of this Life , and always unable to attend many things at once . It is sufficient therefore , that we habitually intend and aim at Heaven , and propose it as the ordinary and fixed end of our Actions ; that we make it the standing Goal of our Race , and in our ordinary course , level our thoughts , and words , and actions thither . But I see I must hasten . Again , 4. And lastly , Our seeking this abiding City , doth also imply our diligent pursuit of it , by such a course of actions as are most suitable to it , and do tend most directly towards it : For seeking is a regular action , and implies the prosecuting an end by due and proper means ; so that our seeking Heaven denotes our vigorous prosecution of it , by a course of Heavenly actions . Wherefore , since Heaven , as I have often shew'd you , is nothing else but the Perfection of all Vertue and Piety , seeking Heaven , must necessarily imply our pursuing and endeavouring after it , in a constant series of Pious and Vertuous Courses ; in which Courses , we are gradually growing up to Heaven , and rising to that Blessed State , in which Piety and Vertue will be our Everlasting Pleasure and Entertainment . And hence we are said , by patient Continuance in well-doing , to seek for Honour and Glory , Immortality and Eternal Life : Every degree of Vertue and Piety we arrive to , being a step to Glory , and a Stair to the Chambers of Blessedness . Wherefore our quest of Heaven , is very truly described by the Apostle , to consist in all diligence , to add to our faith vertue , and to our vertue knowledge , and to our knowledge temperance , and to our temperance patience , and to our patience godliness , and to our godliness brotherly kindness , and to our brotherly-kindness charity ; for so , saith he , an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ , 2 Pet. 1. 5 , 6 , 7 , 11. And now give me leave to conclude this Argument with three or four Inferences . 1. From hence I infer , how much we are obliged to be contented and satisfied under all the present Afflictions of this Life . For since our abiding City is to come , it can be but a little while ere all these storms will be blown over , and conclude in an Everlasting Calm : and when that Blessed time comes , Lord ! How trifling and inconsiderable will all our present griefs appear ! And with what Contempt shall we reflect upon our present meanness of Spirit , that could not bear with a few inconveniencies on the Road to the Blessed City of our abode . Wherefore if our Voyage be not so pleasant as we would have it , let us remember 't is not long , we have but a short days Sail to Eternity ; and when once we are landed on that Blessed Shore , with what ravishing Content and Satisfaction shall we look back on the rough and boisterous Seas we have past , and for ever bless the Storms and Winds that drove us to that happy Port. Let us therefore comfort our selves with these things , and when at any time our Spirits are sinking under any Worldly trouble , conclude with our selves , that while we have a Heaven to hope for , we can never be miserable . When therefore we are bemoaning our selves under present griefs and afflictions , let us lift up our dejected Eyes to yonder blessed Regions of Reward , and think of those Joys and Pleasures , those Crowns and Everlasting Triumphs which do there await us ; and consider how necessary these bitter trials are to prepare us for , and waft us to them : And if this doth not stop our Mouths , and silence our complaints for ever ; nay , if it doth not cause us to rejoice in our Tribulations , and to thank God for them on our bended Knees : If it doth not make us chearfully submit , and cry out with that resigned Soul , Vre , Seca , Vulnera . Lord , burn or cut , or wound me as thou pleasest ; strip me of all my dearest Comforts , handle me as severely as thou wilt , so I may have but my Fruit unto Holiness , and my End Everlasting Life . If , I say , we can complain of our present afflictions , while we thus compare them with our future reward ; we are infinitely foolish and ungrateful . But then , 2. Hence also I infer what a vast deal of reason we have to slight and contemn this World ; for we are born to infinitely greater hopes than any this World can propose to us ; even to the hopes of an abiding City , where our Happiness shall be no longer the sport and dalliance of every puff of Wind , the Ball of every accident and contingency ; but remain for ever safe and inviolable , as the happiness of God himself . And it being thus , methinks our Ambition should sore as high as our hope , and disdain such low and ignoble Quarries , as the Pleasures , and Profits , and Honours of this Life . Sure , Sirs , We mistake the Scene of our Immortality : We fancy that our abiding City hath shifted its situation , and is come down from Heaven to fix its Foundations here below ; otherwise we are most strangely besotted , who being born to live for ever above , in Everlasting Glory and Delight , can suffer our selves to doat , as we do , upon the transitory Vanities of this Life . O could we stand a while in the mid-way between Heaven and Earth , and at one Prospect see the Glories of both , how faint and dim would all the Glories of this World appear to us in comparison with those above ! how would they sneak and disappear in the presence of that Eternal Brightness ! how would they be forc'd to shroud their vanquish'd Glories , as Stars do when the Sun appears , whilst we interchangeably turn'd our Eyes from one to the other ! With what shame and confusion should we reflect upon the wretched groveling temper of our minds ! What poor mean-spirited Creatures we are , to satisfie our selves with the impertinent trifles of this World , when we have all the Joys of an Everlasting Heaven before us ! and may , if we please , after a few moments of Obedience , be possest of them for ever . Ah! foolish Creatures that we are , thus to prefer a far Country , where we live on nothing but Husks , before the Everlasting Festivities of our Father's House and Bosom ; thus foolishly to , chuse Nebuchadnezzar's Fate , and leave Crowns and Sceptres , to live among the Salvage Herds of the Wilderness ; Could but the blessed Saints above , divert so much from their more happy employments , as to look down a little from their Thrones of Glory , and see how busie poor Mortals are a scrambling for this wretched Pelf , which within a few Months they must leave for ever . How they justle and run counter , defeat , defraud , and undermine one another : What a most ridiculous Spectacle would it appear to them ; with what scorn would they look on it , or rather , with what pity , to see a Company of Heaven-born Souls , that are capable of , and designed for the same Glory and Happiness with themselves , thus miserably busied and employed ! One priding it self in a gay Suit , another hugging a Bag of glistering Earth , and a third stewing in Luxury and Voluptuousness ; and all employ'd at that sordid rate , as if they had nothing to do with Heaven . To tell you truly and seriously my thoughts , I cannot imagine , but if when we are thus extravagantly concern'd about the pitiful trifles of this World , those blessed Spirits do see and converse with us ; it is a much more ludicrous sight in their Eyes , than 't would be in ours to see a Company of Boys , with mighty zeal and concern , wrangling for a Bag of Cherry-Stones . Wherefore , in the Name of God , Sirs , Let us not expose our selves any longer to the just derision of all the World , by our excessive dotage upon the vanities of this Life , but let us seriously consider , that we are all concern'd in matters of much higher importance , even in the Joys and Fruitions of that abiding City which is to come . 3. Hence also I infer , how unreasonable a thing it is for good Men to be afraid of dying , since on the other side of their Grave , there is an abiding City ready to receive and entertain them . So that to them Death is but a dark Entry out of a Wilderness of Sorrows into a Paradise of Eternal Pleasure . And therefore , if it be an unreasonable thing for sick Men to dread their recovery , for Slaves to tremble at their Jubilee , for Prisoners to quake at the news of a Gaol-Delivery ; how much more unreasonable is it , for good Men to be afraid of Death , which is but a momentany passage from Sickness , Labour , and Confinement , to Eternal Health , and Rest , and Liberty . 'T is true , the passage from one to the other , is commonly very painful and grievous , but what of that : in other Cases we are willing enough to endure a present Pain in order to a future Ease ; and if a few Mortal Pangs will work a perfect Cure on me , and recover me to Everlasting Health , methinks the hope of this Blessed Effect , should sweeten and indear that Agony . But alas ! to die , is to leave all our Acquaintance , to bid adieu to our dearest Friends and Relatives , and to pass into an unknown State , where we are to converse with Strangers , whose Laws and Customs we are unacquainted with . Why now , all that looks sad in this , is a very great mistake : For I verily hope , I have more Friends , Acquaintance , and Relations in Heaven , than I shall leave behind me here on Earth : and if so , I do but go from worse Friends to better ; for one Friend there , is worth a thousand here , in respect of all those indearing accomplishments which render a Friend a Jewel : but if I die a good Man , I shall carry into Eternity with me , the genius and temper of a glorified Spirit , and that will recommend me to all the Society of Heaven , and render the Spirits of those just Men , whose Names I never heard of , as dear and familiar Friends to me in an instant , as if they had been my ancient Cronies and Acquaintance . But why should I grieve at parting with my Friends below , when I shall go to the best Friends I have in all the World ; to God my Father , to Jesus my Redeemer , to the Holy Ghost my constant Comforter and Assistant : and what though that state , and the Laws and Customs of it , be in a great measure unknown to me ; yet what I know is infinitely desirable : from whence I may reasonably infer , that what I know not , is so too ; and if I have but the Temper of Heaven , I am sure I shall easily comply with the Heavenly Laws and Customs . So that considering all , I cannot well imagine , what should move a good and well-resolv'd Man , to be afraid of dying ; for when I am verily perswaded , that Death is only a narrow Stream , running between Time and Eternity ; and I see my God and my Saviour , with Crowns of Glory in their Hands , beckoning to me , from the further shore , to come over and receive those blessed recompences : Why should I thus stand shivering on the Bank , like a naked timorous Boy , as if I were afraid to dip my Foot in the cold stream of Fate , which as soon as I am in , I am over , and landed safely on Eternal Bliss . But to conclude , 4. And lastly , Hence also I infer , how diligent and industrious we ought to be in Religion , since we are therein seeking this abiding City ; and how can we account any work hard , of which Heaven is to be the Wages . Methinks this should be enough to infuse new Life and Spirit into the most Crest-fal'n Souls ; for how much pains do we ordinarily take upon far less hopes , in hopes of a little transitory Wealth , which we know we shall enjoy but a few years , and then part with it for ever . We thrust our selves into a perpetual Crowd and tumult of Business , where with vast concern and thoughtfulness , with eager and passionate Prosecutions , we toil and weary out our selves , and make our lives a constant Drudgery ; and shall we flag when Heaven is the object of our Prosecutions . When therefore we find our endeavours in Religion begin to droop and flag , let us lift up our Eyes to that Crown of Glory ; and if we are capable of being moved by objects of the greatest value , that must infuse new vigour into us , and make us all Life , and Spirit , and Wing , whilst we are running the ways of God's Commandments . For what though my way lies up the Hill , through Thorns , and over Precipices , so that I sweat and smart at every step , and each assent is a torment to me ; yet when I am up , I am sure to be entertain'd with such pleasant Gales , and glorious Prospects , as will infinitely out-balance all my Pains in climbing thither ; so that there , with an over-joyed heart , I shall sit down , and bless my labours . Blessed be you my bitter Agonies and sharp conflicts ; Blessed be you my importunate Prayers and well-spent Tears , for now I am fully repaid for you all ; and do reap ten thousand times more Joys from you , than ever I endur'd Pains . For what are the Pains of a moment to the Pleasures of an Eternity ? Wherefore hold out my Faith and Patience yet a little longer , and your Work will soon be at an end ; and after a few laborious Week Days , you shall keep an Everlasting Sabbath : For what though your Voyage be through a stormy Sea , yet 't is to the Indies of Happiness , and a few Leagues further lies that Blessed Port , where you shall be Crowned as soon as you are landed . Go on therefore , O my Soul , with thy utmost Courage and Alacrity , and then let the Winds bluster , and the Waves swell never so much , yet thou canst not miscarry , unless thou wilt . For thou art not like other Passengers , left to the mercy of Wind and Weather ; but thy Fate is in thine own hands , and if thou wilt have but thy Fruit unto Holiness , thy End shall be Everlasting Life . AND now I will crave your leave to conclude with a few Words upon this sorrowful Occasision , the Funeral of my Lady Newland ; with whom I never had the Happiness to be otherwise acquainted , than by the frequent Reports I have heard of her Exemplary Piety and Vertue ; which was such , as I think my self bound in Justice , both to her and you , not to bury them with her , but , so far as in me lies , to Embalm her Memory with them , and to represent them , as an Excellent Pattern to you , her Survivers . And what I shall say of her , I have under the hand of her Reverend Pastor , who intimately knew her , while she was living , and who attended her , through her Sickness , to the Gates of Eternity . She had a Mind fairly prepared for the Eternal Exercise , and Joy of Saints and Angels ; which is , to adore and praise the Fountain of their Being and Happiness ; as appeared by the Constancy of her Devotions , both in private and publick ; in private , her Devotion was always the first business in the Morning , near two hours of which she continually spent in Prayer , and Reading , and Meditation ; and how late soever she happened to be detained at Night , whether by business or innocent Diversion , she always separated , at least , one hour from her rest , for the same Divine and Heavenly Exercises ; after which , she constantly attended the Family Devotions , not suffering one Duty to interfere with another . And then as for her attendance upon the publick Prayers of the Church , it was so remarkably constant , that whenever she absented from them , one might certainly conclude , either that she was detained by Sickness , or some very extraordinary Occasion : Yea , so very exact and punctual was she in this matter , that she always took care , so to contrive her Business , and Diversion , as that they might comport with her Attendance on the publick Service ; so as that when ever it did so happen , as that she could not be present , either Morning or Evening , in her own Parish Church , she might be sure not to miss of it in some other . And as for the Holy Sacrament , that best Repast and Banquet of Devout Souls , she was a constant Guest at it , once a Month at least , and as for the most part oftener , as she found opportunity , her hunger and thirst after that Righteousness therein sealed and conveyed , being too eager to be satisfied with the common stint of twice or thrice a Years participation of it . Thus did this Divine and Heavenly Soul spend the much greater part of her Life in Heaven , and this in so great a plenty of Worldly Enjoyments , as was sufficient to have corrupted an ordinary Piety , and to have vitiated its relish of the Enjoyments of the World to come . And which is very remarkable , this severe and abstracted kind of Life , which she led , and which in others , is too commonly attended with some very bad consequents , with Moroseness and Peevishness , Pride and Censoriousness ; was so far from producing these bad effects in her , that they produc'd the quite contrary : For as for her Conversation , it was always free and open , charming and obliging ; and , as my Author expresses it , carried such an amiable air about it , as sufficiently demonstrated the excellency of the temper from whence it did proceed : And so remote was she from any thing that lookt like Pride and Self-Conceit , that I am very apt to think , there is no Person in the World could think so meanly of her as she did of her self ; none that she found so much fault with , as she did with her self . She was a very severe , and truly I believe , a too severe Animadverter on her own Actions : for though she was so punctual in her Attendance upon the Worship of God , both in private and publick ; yet when in the opinion of others , the condition of her Health made her absence from the publick necessary , she could hardly allow her self to be thereby excused ; fearing , as she often express'd her self ( out of the tenderness of her Piety ) that her indisposition was not to that degree , as to excuse or justify her omissions before God. She would often acknowledge , in the most sensible manner , her own great Unworthiness ; the sense of which , would still raise up her Soul to the highest strains of Praise and Thanksgivings to God , for his manifold Mercies towards her ; and particularly , for preserving her , by his Grace , from falling into the greatest Impieties . And as for the many temporal Blessings which God had heapt upon her , with so liberal a hand , she took great care , by her Works of Charity , to make her a sure Friend of the Mammon of Unrighteousness , and to convert and improve them into Everlasting Advantages . And so far was the severity of her Piety , from rendring her censorious of others , that she always took care to make the most Charitable constructions of Men , and to put the best comment , she could , even upon the worst actions : such as would bear a fair sense , she was always ready to vindicate from foul imputations ; and such as she could not excuse , she would indeavour to extenuate . And then , if you consider her as to her Relative Vertues , she was a great Pattern in them all : As a Child to her Father , who died not long ago , she was remarkable for her Piety and Obedience ; as a Wife , for her Love , Respect and Observance to her Husband ; as a Mother , for her tender care of , and good Counsels to , and prudent Authority over her Children : As a Mistress , for her Condescention , Meekness and Gentleness to her Servants : And in a word , as a Friend , for her Fidelity , Openness , and Obligingness to her Friend . Thus did this Blessed Lady run a glorious Course through all the Vertues of Religion ; and still as she moved she shone ; insomuch , that in despight of that modest Vail she cast over her self , her light did so display it self before all that knew her , that they saw enough of her good Works to oblige them to glorify her Father which is in Heaven . And being now entered upon the last Scene of her Life , and by the increase of her Disease , finding her self arrived to the Borders of Eternity , she here exemplified another sort of Vertue , to a very high degree , viz. Patience , Submission , and Resignation to the will of God ; which as it was her Guide while she lived , so it was her Rest and Repository when she died ; to which she chearfully surrendred up her White and Heavenly Soul , as into the hands of a Faithful Creator and Redeemer . Seeing therefore while she lived , she lived in the Communion of the Saints and Angels above , and did partake , with them , of their Blessed Temper and Nature , and join with them in their Blessed Exercise and Imployments ; and seeing likeness doth naturally congregate Beings , and cause them to flock to those of their own Feather ; we have all manner of reason to conclude , that now she hath left this World , she is associated with those Blessed Beings above , to whom she was here so near allied by Nature : and that in their Blessed Quire , she is now offering up far more sprightly and chearful Songs of Praise , than ever she was able to breath while incumber'd with Flesh , and with the remains of a sinful Nature . And , God grant , that we who remain here behind her , may by following her steps , at last arrive where she is , and be Partakers with her , in the Everlasting Kingdom of our Lord and Saviour Jesus Christ . To whom with God the Father , and God the Holy Ghost , be all Honour and Glory . Amen . FINIS .