A SERMON AT THE FUNERAL OF Mrs. ELIZABETH FISHER, Sister to the Honourable Sir WILLIAM DAWES, Bar. D. D. And Wife to the Reverend Dr. PETER FISHER.  
Preached at Bennington in Hertfordshire, June the 2d. 1698.  
By WILLIAM MILNER, Vicar of Shephall in Hertfordshire.  
LONDON: Printed for Thomas Speed, at the Three Crowns, near the Royal-Exchange in Cornhill. MDCLXXXXVIII.   

To the Honourable the Lady ELIZABETH BENET, WIFE OF Sir Richard Benet, Bar. Of Babram in Cambridgshire.  
Madam,  
THE honest Plainness, and Truth of the following Discourse found such acceptance with the Relations and Friends, of that Excellent Person, whose immature and much lamented Death, was the sad Occasion of it, That They have prevailed with me to make it more public, than I at first intended: Believing it would be as acceptable to your Ladyship in the Reading, as it was to them, when they heard it. I was the more willing to comply with their Desire, not only that it might be a public acknowledment, of my great Obligation to Your Family, and to Your Ladyship in particular, for Your many great and lasting Favours towards me, but because I am sensible the Subject is such, as will recommend it to Your Favour. Your Ladyship was a Witness, and a Lover of the many great Virtues of Your Dear and Excellent Friend. Her affectionate care and concern for Your Good, the Sincerity of her Friendship, the Piety and Prudence of her Counsels, the great usefulness and Advantage of her Example, at such a time, when you stood most in need of it, by the otherwise irreparable loss, of Your truly Pious, and most tenderly Affectionate Mother, had deservedly endeared her to You: and I persuade myself, just Allowances being made, for the difference of Your respective Condition and Circumstances, You will always imitate, whatsoever was Excellent, Amiable, and Praiseworthy in Her. This will recommend You to the esteem of such as are Wise and Good: Hereby You will be an Ornament to Your Own Family, and add a Lustre to That, into which, by the successful Care, and Endeavours of Your Dear deceased Friend, You are so happily transplanted. If what I now offer, may contribute any thing towards so great and good an End, it will be the greatest accession, to all the other Favours You have shown to,  
Madam, Your Ladyship's Most Obliged, and Obedient Servant. W. MILNER.   

A SERMON AT THE FUNERAL OF Mrs. ELIZABETH FISHER.  Rev. 14.13. 
I heard a voice from Heaven, saying unto me. Writ, Blessed are Dead which die in the Lord, from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.  
Whosoever shall consider these words in their more immediate Connexion with the foregoing parts of the Chapter, will see great reason to conclude, that in their Original and Primary intention they were delivered by the Blessed Spirit, and by him commanded to be written for the support and comfort of the Church, under that severe Persecution which should befall it. But since the Wisdom and Piety of our own Church, has thought fit ●o insert the Words into her Office for the Burial of the Dead, I shall at this time consider them in a greater Latitude, as of general use to the Church of God in all Ages, ●nd under all circumstances, holding forth this great and comfortable Truth; Viz. That all Good Christians immediately upon their dissolution, or departure out of this Life are in a blessed or happy condition. A Truth which deserves our more serious and attentive ●egard and meditation, because delivered by an audible Voice from Heaven, expressly commanded to be written, and confirmed by the solemn asseveration of the Spirit. And therefore for the more distinct and profitable handling of the Words, give me leave to exercise your Meditation and Patience upon these following things.  
1. Let me inquire what it is to die in the Lord?  
2. In what respect, or upon what accounts such as die in the Lord, are pronounced Blessed.  
3. Let me touch at the time from whence their Blessedness commences: And then I shall apply the whole for the directing our Practice, and in particular to temper, and alleviate our grief upon the Mournful occasion of our present meeting together. And,  
1. Let me inquire what it is to die in the Lord: And this will be dispatched in a few words. Now tho' this Phrase to die in the Lord, if considered with respect to the particular occasion of the Words, may signify only to die for the Lord, i. e. for his sake, and in his cause, and so may relate to the case of such who suffer Martyrdom for the sake of Christ; Yet, I doubt not, but in the more general and ultimate sense of the Words, to die in the Lord, is the same, as to die in the Faith, and Fear, and Favour of God, and Jesus Christ whom he has sent. To die Christians: Christians both in Faith and Practice, adhering to God through Jesus Christ, by an Uniform and Constant Obedience to his Will, and a steadfast Faith and Hope of Redemption and Salvation by him. For i● to be in Christ, and to be alive to God through Jesus Christ, and to live to him who died for us, and risen again, are forms of Speech denoting the sincere Belief and Practice of Christianity, and the Participation of the Grace and Privileges of the Gospel in consequence of such Faith and Practice, I think, their can be no reason to doubt, but that these Phrases, of Sleeping in Christ and Dying in the Lord, must likewise be understood in the same sense, so as to imply our Perseverance in such Belief and Practice to our lives end. And Blessed are they who thus die in the Lord; continuing steadfast, without wavering, even to the end, in all holy Faith, and Obedience. Which leads me to the Second thing I am to account for, Viz.  
2. To inquire in what respect, and upon what accounts, they who die in the Lord are pronounced Blessed: Or in other words to point at the Nature of that Blessedness which Holy Souls enjoy in their state of Separation from their Bodies. But before I enter upon this, permit me to premise a few things.  
1. That as yet we are very much in the dark as to our future State: I do not mean as to the certainty of such a State, for Life and Immortality is brought to light through the Gospel. But we are left to uncertainties, as to the distinct nature, and complete degrees and measures of its Happiness. And,  
2. We have just reason to believe, that the Blessedness of departed Holy Spirits in their State of Separation, is less perfect in Quality and Degree, than it will be at the Resurrection, when their Souls and Bodies shall be reunited by the most intimate Vital Union: But nevertheless, there is enough revealed concerning their present Happiness, to convince us, that 'tis very great, far beyond any of the transitory, mixed, perishing Pleasures of this Life; enough to engage good Men to aspire and pant after it, at least to make them neither afraid, nor unwilling to die. And,  
3. Lastly, I add, That whatsoever we know concerning this matter is principally, if not wholly owing to Revelation: and therefore it becomes none of us, to pretend to be wise above what is written. We should not exercise ourselves, with curious, perplexed, and useless inquiries, but rest contented with what we find plainly delivered in Holy Scripture, striving always so to order our whole Conversations, as that we may be found worthy to be received, when we depart hence, into those Mansions, our Blessed Lord is gone before to prepare for us. These things being thus premised, let us proceed to consider wherein the Text has placed the Blessedness of departed Holy Spirits. Now this it tells us lies in these two things. They are Blessed;  
1. Because they rest from their Labours.  
2. Because their works follow, or accompany them into their future State. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The meaning and importance of which things must be the subject of the following Discourse.  
1. They are Blessed in that they rest from their Labours. i e. They are completely delivered from all the Troubles and Sorrows, all the Evils and Calamities, Infirmities and Miseries of this frail, Mortal State: I say, all, which either have their Foundation in the very texture and constitution of the Human Body, or proceed from the Folly and Frenzy, the Envy or Malice of Others. In this Vale of Tears and Misery Good Men, as well as others, are liable to Pain and Sickness, to Difficulties and Dangers, to Poverty, Reproach and Persecution, and all the sad effects of their own infirm crazy Bodies, and the inordinate Appetites and Passions of others. Nay, the Sons of Violence too often make them the Marks of their Displeasure and Vengeance, for no other reason, but because their Works are Righteous. And is it not a blessed thing to be delivered from such a deplorable and wretched State? Why this is the happy state of such who die in the lord They are safe out of the reach of all these their Enemies. No Smart or Anguish can afflict them: No Wrath or Malice overtake them. To allude to that of Moses concerning the Egyptians, 
Exod. 14.13.  when good Men shall have once past through this Red-Sea, they may stand still upon the Shore, and look back with Pleasure and Triumph upon all these their Enemies, saying we shall see them again no more for ever. As Job has it, Chap. 3. v. 18.19. In the grave the Wicked cease from troubling, and there the weary are at rest; There the Prisoners rest together, they hear not the voice of the Oppressor, the small and great are there, [upon the same level, none greater than other] and the servant is free from his master. So that the words of Solomon, if understood with reference to departed Saints are strictly true. That the day of a man's death, is better than the day of his birth: 
Eccles. 7.1.  The day of his Birth being the beginning of a life, attended with continual Care and Sorrow, the day of his Death, being his Birthday into a Blessed Immortal Life of uninterrupted Peace and Pleasure. This for the First.  
2. The Second thing wherein the Text places the Blessedness of those who die in the Lord is this; They are blessed because their Works accompany, or follow them. By which we are to understand these Two things.  

I. The Grateful and Pleasant Remembrance.  
II. The Glorious and happy Fruits and Effects, or the Reward of their Good Works follows them.   
1. The Grateful Remembrance of their good Works follows them. Now that this is a real Foundation and Ground of Peace and Blessedness to Holy Spirits in their state of separation from their Bodies, may be reasonably inferred from the Consideration of ourselves, how it is with us here in our state of Discipline and Trial. For if good Men reflecting upon the course of their past Lives, and finding that they have behaved themselves piously with regard to God, and Inoffensively and Charitably towards Men; do from this Testimony of their Consciences receive a very sensible and inward Pleasure, a Pleasure greater than the World can give, which none can comprehend but such as have felt it: What an Unspeakable, Transporting, Inconceiveable Pleasure, may we reasonably suppose will spring up in departed Holy Souls, when all the good Works of their whole Lives shall be had in remembrance, and set in order before them, and represented at one view with greater force and advantage than we can suppose they are in this Earthly State? How will such Blessed Spirits, upon such recollection even melt away, and be dissolved and swallowed up in the greatest Transports and highest Ecstasies of Complacency and Delight!  
2. The Fruits and Effects, or Reward of their good Works accompanies or follows them into their future State. But Blessed God What Tongue can describe, what Heart conceive the good things which thou hast prepared for all those who Die in thy Fear and Favour! 'Tis impossible for us fully to represent the Happiness and Glory of the Saints in their future State: yet, to excite our Love to God, and to quicken our desires after the Enjoyment of Him, it can neither be useless, nor unseasonable to point at some few things which are the happy Effects and Reward of the Good Works of Holy Men in the other Life. And therefore,  
1. Good Men are completely delivered from Sin, as well as Sorrow and Trouble. They are no longer liable to Temptation or Danger, from any of the Enemies of God's Glory and their own Salvation. Whilst they are here upon Earth, the Devil and his Agents, lie in wait to Ensnare them, and even their own Flesh, which encompasses them about, solicits them to a multitude of Sins and Follies. They daily find a Law in their Members, warring against the Law of their Minds, the Flesh lusting against the Spirit, the Animal and Carnal, struggling with the Rational and Spiritual Powers; which Conflict, is the ground and occasion of much Dejection and Disquietness of Soul, filling even good Men with many Misgivings, and Fears, and Perplexities concerning their present Sincerity, and future Happiness. How in the bitterness of their Souls do they lament their evil Propensities and Inclinations, their Slips and Failings, their Mistakes, and sometimes more notorious Transgressions? They find no rest by reason of their Spiritual Enemies, and their Hearts too often fail them. But it is not thus with the Dead, with them who Die in the lord He that is once entered into his Rest, 
Heb. 4.10. Rom. 6.7.  ceases from his own Works, the works of Sin and the Flesh. He that is dead is freed from Sin: from the fear and danger, and possibility of offending God: No subtle malicious Serpent can insinuate himself into the Paradise of Holy Souls; this Earth is the Scene of Satan's Temptation, and the place of Trial. Or, if we may suppose that the Evil Spirit should creep in amongst them; yet, he will find nothing in them, so as to fix a Temptation upon them: For being delivered from the burden of the Flesh, from the Body of this Death, as the Apostle calls it, all those sparks of a corrupt Nature, which so easily took fire here, are for ever extinguished, that Root of Bitterness is plucked up, and can never spring again into any rebellious Inclinations or Actions: Now, how great a Happiness this is, can be throughly understood by none but such as have duly considered the Malignity and Demerit of Sin, or felt the Sad and Dismal Effects of it in a Wounded Conscience. The Saints doubtless will look upon this as the most Inestimable Privilege; as that, without which 'tis impossible to be Easie or Happy. How will they Rejoice and Triumph when they shall find in themselves no Disposition at all to the least Evil, no possibility of ever incurring the Gild of it!  
2. As the Blessed Spirits will find in themselves a total freedom from all Sin, so they will be absolutely and perfectly determined to every thing that is best, always choosing, approving, and delighting in that which is Good. They will find themselves entr'd upon a State of Divine Contemplation, Love, and Imitation, being wholly taken up in Adoring the Infinite Perfections of the Divine Nature, and will be surprised at those Great and Marvellous Things which God has done for them: They will Obey with Vigour, and Praise with Cheerfulness, and Love without Measure, and Trust without Dispondency, and Fear without Torment; and all this without any Reluctance, Weariness, or Intermission: In a word, they will perceive a Divine Nature wrought in themselves, that they are like God in point of Purity as well, as Immortality: And how Blessed, how Infinitely Blessed are they who are in such a State!  
3. Another great and Essential Ingredient of the Happiness of the Saints departed is this, That they are entered into a State of perfect Peace and Friendship: They are admitted into the Society of Saints and Angels, where there is no fear, or possibility of any future Discord and Contention: Where there is no Selfishness or Envy, no contrary Humours, or divided Interests; but all of them Love God above all, and every one loves each other as himself. 'Tis the sense of mutual Friendship, which makes this World a tolerable Habitation; and 'tis the sense of universal immutable Friendship which will render that other World a State of Incomparable Pleasure and Blessedness. But,  
4. Another Fruit, or Effect of good Works in respect of Holy Souls, in their state of separation from their Bodies, may reasonably be supposed to be HOPE [Which I the rather mention, because it was the Opinion of many Ancient Fathers of the Church, and is since received by Protestants of Eminence and Worth 
† V Lud. Capel. de Stat. Anim. post mortem. ] By which, they did not understand such a Hope, as Men have here upon Earth: a Hope which ebbs and flows, a fluctuating, wavering, inconstant Hope; founded upon uncertain Opinion, and probable Conjectures, mixed with fear and diffidence, attended with impatience, discontent and weariness. No, The Hope of the Saints departed this Life, is a firm, secure, unshaken, immutable, certain Hope; without any mixture of suspicion, murmuring or fear of Disappointment, founded in much clearer Apprehensions, and larger Communications of God's Love and Favour to them, and assurance of their love to Him, than are either vouchsafed, or are attainable in this frail Mortal State. The Principal Object of which Hope, or the thing hoped for, They supposed, to be the Resurrection of the Body at the Last Day, when they should be admitted to the Beatific Vision, in the Highest Heaven, the place of the more immediate Residence of the Divine Majesty and Glory: where they should behold God and Christ, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some of them speak, as in a Vision, or through a Cloud at a distance, but face to face, as he is, receiving the fullest Communications of his Love and Glory. And this they collected from all those passages of Holy Scripture, which speak of the Great and Final Day of Judgement, as the Greatest and Joyful Day, the Day of Mercy and Forgiveness, Rest and Refreshing, Joy and Gladness, Redemption and Salvation, Rewards and Crowns. And indeed, tho' there be no doubt, that the Saints rest in Hope of a Glorious Resurrection, and an Immortal Crown, and though from such Texts, it may with great probability be inferred, That the Happiness of departed Souls is but initial and partial, and less perfect than it will be at the Resurrection, and after the Final Judgement, when they shall be Clothed upon with their Heavenly House, Bodies fashioned like to Christ's most Glorious Body, Yet, with submission, I conceive, such passages do not necessarily prove, that the Spirits of Just Men, are not immediately admitted into Heaven, as it imports not only a State, but a place of Magnificence and Transcendent Glory, But suppose this alone should be the principal part of their Blessedness, yet even this in the account of every good Man will appear very great, such as exacts our best Care and Endeavours to attain to it. To rest in Hope, a Hope which cannot be disappointed of a Glorious Resurrection to an Immortal Crown: To have as it were, the Glistering Morning Rays of that Blessed Day, breaking in upon them, and to have the prospect of that Bright Eternal Crown, which at that Day shall be set upon their Heads, represented to them; will fill the Blessed Spirits with present Exultancie, and Incessant Triumph, causing them to break out into hallelujahs and Songs of Praise to the God and Father of our Lord Jesus Christ, 
1 Pet. 1.3, 4.  who according to his abundant mercy hath begotten them again to a lively Hope, by the Resurrection of Jesus Christ from the dead, to an inheritance incorruptable, and undefiled, that fadeth not away, reserved in Heaven for them.  
5. Lastly, The Works of good Men do so follow, or accompany them into their Future State, as through the Mercy of God in Christ, to procure them an immediate Admittance into Heaven, the Palace of the Great King of the World, a Place of Unspeakable Majesty and Glory, Solace and Delight, where they are made to Drink of those Rivers of Pleasure which are at God's Right Hand for evermore. And in this, I think, I speak agreeably to the tenor of Holy Scripture, the more general belief of the Ancient, and the sense of the best Reformed Protestant Churches, our own Church in particular, which has expressly taught us, That 
† V Hom. against the fear of Death. , Death delivering us from our Bodies, sends us strait home into our Country, and makes us to dwell presently with God for ever, in Everlasting Rest and Quietness. And again, 
* V Hom. of Prayer.  As the Scripture teaches, let us think, that the Soul of Man passing out of the Body, goeth straightway either to Heaven or else to Hell: Which Doctrine is grounded upon several passages of the Apostle St. Paul, the Parable of Lazarus, and the example of the Penitent Thief upon the Cross. But this leads me to the last thing I proposed, viz.  
3. To touch at the time from whence the Blessedness of good Men commences: and in this I have already in great measure prevented myself, and therefore shall be very short upon it. I doubt not therefore, in a word, to affirm that it gins immediately after the dissolution of Soul and Body. Which whether it may be justly inferred from the particular force of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we translate henceforth, I shall not now dispute: For however that be, the thing itself is sufficiently clear from many other places of Scripture. The whole Scope of the Parable of Dives and Lazarus is a convincing and undeniable Testimony. 
Luke 16.19, etc. 1 Phil. 2.23. 2 Cor. 5.6, 8.  The Apostle St. Paul has assured us, that to departed out of this Life is to be with Christ, and that to be at home in the Body, is to be absent from the Lord, and to be absent from the Body, is to be present with the Lord. Which Places are so clear, and full to the purpose, that more need not be added: And therefore, I shall now proceed to the Application of what I have said, so as to influence our general Belief and Practice, and in particular to temper and allay our Grief, which this Melancholy Solemnity is so apt to excite in us. And,  
1. From what has been said, I might take occasion to show the gross absurdity and falsehood of that conceit which some have entertained concerning the Sleep of the Soul, as they call it, supposing it in its separate State entirely bereft, and stripped of all Vital Energy or Operation: Which how it can be reconciled with those Scriptures which assert the immediate Blessedness of the Saints departed, I cannot see, unless a state of perfect inactivity, and stupid senslessness, either is, or may be accounted a Blessed State.  
2. I might likewise represent what a direct contradiction the Doctrine of Purgatory, as it is taught in the Church of Rome, is to the words of the Text. Says the Text, Blessed are the dead which die in the Lord: No, says the Church of Rome, they are consigned for many Years (no body knows how many) to Purgatory, i. e. as they explain themselves to a place whose Torments are very exquisite, little less than the pains of Hell, to suffer (as they speak) the Temporal Punishment of those Sins, for which they have not completely satisfied in this Life. Can an immediate rest from their Labours, and suffering very exquisite Pains and Torments consist together? And then,  
3. From hence also, I might show how vain and useless it is, to pray for the Saints who are departed this Life. Their Sins and Sorrows are at an end, They rest from their Labours, They are Blessed, and wherein can our Prayers Profit them? Is it not absurd to pray for what they already enjoy? Tho' the Words give just occasion to discourse upon all these things, yet I shall choose rather to insist upon what is plainer, and more practical. And therefore,  
1. Are they who die in the Lord Blessed, from hence you see the great Necessity, the Reasonableness and Advantages of Christian Faith and Practice. What greater Motive and Encouragement to live well, than to be assured that if we do so, we shall be happy, by an abundant entrance into the joy of our lord Blessed are the Dead, says the Text, but than it is with this Restriction, who die in the Lord. Which plainly shows, that Blessedness appertains to them, to them alone, exclusively of all others. Unless we live the Life of the Righteous, it will be impossible for us to die the Death of the Righteous: Unless we live to the Lord, resigning ourselves, Soul, Body and Spirit, entirely to his Will and Pleasure, we can never die in the Lord, never die in his Favour, nor partake with him in his Glory. The constant exercise of Faith and good Works, will give us courage and confidence at the time of our dissolution, and after death also. If these go before or accompany us, they will assure our Hearts, and plead our Cause, and through the Merits of Christ, procure a full approbation, and an ample reward. But without Holiness no man shall see the Lord. Tribulation, Anguish, and Horror, and black invincible Despair will be the portion of the Ungodly after their Dissolution. The end of this life will be to them, the beginning of a life of eternal Misery and Torment. Impure, wicked Souls, will be so far from the end of their Labours, that they will just then, enter upon Labours infinitely more vexatious and insupportable than any they groaned under in this Life. Their Works, as well as, the Works of the Righteous will follow them into their future State: But for this reason to enhance and aggravate their Shame and Misery. For then the unreasonableness, the folly and turpitude, and horrid baseness of their behaviour, will be represented to their guilty Minds, with such Force and Efficacy, and the impossibility of undoing their Evil Deeds, or making any Satisfaction for them, be so clearly impressed upon them, that they will lie down in everlasting Confusion, Astonishment and Despair, expecting the Resurrection of Damnation, 
Joh. 5.29.  and cursing their own obstinate Folly, as the only cause of their ruin. And since it is thus, we plainly see how much it is our Duty, and our Interest, to live in the sincere Belief and Practice of our Holy Religion, that so at the time of our Dissolution, we may receive the exceeding great, and glorious rewards of it.  
2. From hence we may draw a very powerful Argument to lessen our Opinion of this World, and to animate and fortify us against the fear of Death. What is there in this World that we should be over fond of it? What is there in Death that should make us either afraid or unwilling to die? Is not this World a place of Injustice and Violence, of Subtiltiy and Deceit, full of noise and brawling, of Strife and Contention? Are we not daily exposed to Detraction and Reproach? The Peevishness of some, the Stubbornness of others, the Treachery and Ingratitude of Friends, the Hatred and Injuries of Enemies, the contempt of Superiors, the jealousy of Equals, the envy of the Meaner sort, the different Humours, the divided and contrary Interests of those we converse with, do perplex, and almost distract and confound us: Are not our best Counsels too often rejected, our faithfulest Reproof scorned, our well-layed Designs defeated? Is not every thing subject to mutability and a ground of Care and Vexation? And since it is thus, since this is the State, the Guise, and manner of this World, Why do we admire, and dote upon it? Why so unwilling to leave it? Especially since Death will put an everlasting end to all this Labour and Sorrow, and vexation of Spirit. Can a good Man readily go to a worse place? Can he lose by the change of his Habitation? No certiainly! He will be an infinite gainer by it. Death removes him far above, from the wrath of Man, and the strife of Tongues: above the Waves and Winds, the Storms and Tempests, the Toss and Instabilities of these Lower Regions; out of the reach either of Envy or Malice, Force or Subtilty: It delivers from all the tumult, disorder and fury, and evil effects either of our own, or other men's Unreasonable Appetites or Passions. Or, if it should be said, That Death does deprive us of some things, which it must be confessed, in a qualified sense, and in their due place, are valuable Blessings, things truly amiable and pleasant: Yet at the same time, it puts us into the Possession of greater Good Things, Pleasures more Manly and Substantial, Pure, Unmixed, Durable, Satisfying Pleasures, suitable to our Natures, and commensurate to the Capacities of our Souls. It transmits' us to the Society of Saints and Angels, God and Christ, who are Friends indeed, Faithful and never failing Friends: fills us with clear and constant Impressions of God's Love to us, and our Love to God, which is the highest pitch of Felicity. Why then do we fear Death, which puts us into the Possession of so many, so great and inestimable Privileges? Why do we not rather, with submission, aspire after this Happy State? A natural fear of Death, 'tis true, there will be; this is hardly ever totally extirpated in the best: But I am sure the Consideration of that great Blessedness, which the Saints enjoy in their future State, immediately upon the Dissolution of Soul and Body, is sufficient, to arm and fortify good Men against the unreasonable and immoderate fears of it; and that is the thing I aim at.  
3. Lastly, What has been said is of great force, and singular use to temper, and mitigate our Sorrow, upon the Death of our Christian Friends. To have little or no concern upon us, upon such sad Occasions, is Unatural, and more than Brutish Stupidity: But to be over concerned and excessive in our Grief is indecent, a thing unbecoming true Christians. It becomes us, it is our Duty to Mourn, but then, we must Mourn as those, which have Hope: Hope that our Friends are gone to their Rest, and that we ourselves, when our appointed time comes, shall rest together with them, in a full assurance of a Glorious Resurrection to an Immortal Crown at the Last Day.  
Which brings me to the particular Application of what has been said, to allay and mitigate the Sorrow, which this grave and mournful Solemnity excites in us? 'Tis true, we have reason to weep for ourselves, in that we are deprived of so bright and noble a Pattern of unaffected Piety and true Goodness, which our Deceased Sister set before us. But our Loss, is her Gain. There's no reason to weep upon her account: She is entered into her Rest. Her Sorrows are at an end, and her Joys begun: Joys which are satisfying and will be Eternal. This, I say, we have great reason to believe, as will appear when I have laid something of her true Character before you.  
It pleased Almighty God, the Wise Author of our Being's, to bless her with an admirable Sagacity, and quickness of Apprehension, a discerning Mind, and a strong Memory, which together with a serious and composed frame and temper of Spirit, made her capable of receiving and retaining the wisest and best Instructions, and fitted Her for an unaffected and rational Devotion, and those great Excellencies and Perfections, our Holy Religion was designed to Inspire and Work in us. Which advantages of nature were very early and happily improved by the pious Care of her tender Mother (a Lady of singular, I had almost said inimitable Virtues) and the joint endeavours of those Incomparable Ladies, the Lady Nottingham, and her Sister the Lady Mary, whose Memory is Honourable and Precious amongst all those who had the Honour and Happiness, to be acquainted with them.  
These Excellent Ladies, from her Childhood Trained her up in the Way she should go, and in her riper years, she did not departed from it. Their First and Principal Care, as it ought to be, was to sow in her Heart the Seeds of an early and sincere Piety and Devotion towards God: to teach her the true knowledge of God, through Jesus Christ, and her Duty to Him: to Inspire her with an Awful Regard, to her Great Creator, and Merciful Redeemer, and her Infinite Obligations to them both: and this, before she could receive, or imbibe any Prejudices which might occasion any averseness or dislike to Religious Meditations, and Exercise. Which being done, no Care was wanting, to let her soon into the Art of Civility, and all the Decencies of a Graceful and Genteel Behaviour, without any mixture of those Impertinencies and Follies, which too often disguise and shelter themselves under that Amiable Name. The good Effects of which Pious Care and Pains appeared in her whole Conversation.  
As for her Devotion towards God, nothing could be more Regular, Uniform, and Constant; both as to her Closet Retirements, and Public Worship. Neither Pleasure nor Business could hinder it, because to Serve God was always her Chief Pleasure, and Greatest Business. Of her due Attendance upon the Public Worship, this is a Remarkable Instance, that she was never known to omit any fit opportunity of receiving the Holy Sacrament from the sixteenth Year of her Age: and would not go out of the World without this Viaticum, or as the Ancients sometimes style it, her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Medicine of Immortality, which she received from the Hands of her truly Honourable Brother, with all becoming Seriousness, Devotion, and Thankfulness. Her Devotion was not made up of sudden Heats and Raptures, Intermissions and Pauses; but was Steady, Judicious, and Rational, and Well Governed, free from Ostentation, Superstition, and any affected Singularities: Which as it showed the Soundness of her Judgement, so it contributed to the Ease and Comfort of her Life, by delivering her from those Vexatious, Doubts and Fears, and Scruples, which so often disquiet, and torment weaker Minds.  
None who knew her, but must be sensible of the Native Sincerity, great Openness, and Honest Plainness of her Heart: which made her always speak as she thought: which taught her to despise the Dissimulation and Flatteries of others, and to abhor the thoughts of Dissembling with, or Flattering any with whom she Conversed.  
Her Gratitude was Great and Exemplary towards all who had shown any kindness to her. Especially towards those, who had charged themselves with the Care of her Education. She was so sensible of the great Advantages she had received by it, that whenever she mentioned their Names, which she often did, she did it in such Terms and Expressions as employed the highest Respect, Honour, and Love to their Memory.  
What an Admirable Instance was she of a Selfdenying Temper! There was no present Satisfaction so great, which she would not forego, when to do it, would serve any Wise and better Purpose. Tho' she longed for nothing so much as the Enjoyment of her Husband and Children in the privacies of her own House, yet this she declined when she was sensible she could not gratify her own Inclinations, without being wanting to an Excellent Young Lady, who was left to her more immediate Care, and who, I doubt not, retains very Grateful Impressions of her Love, and owes much, to the Pious and Prudent Example and Instructions, which she always laid before her.  
What an Illustrious and Noble Pattern did she set us of a great and generous Contempt of the Vain Pleasures, and Useless Divertisements, Foolish Mirth, and Impertinent Recreations, with which Youth is especially Ensnared: (which have a tendency to corrupt the Mind, and bewitch and steal away the Heart, and often prove of very Fatal Consequence.) And this when Youth and Opportunity conspired to gratify her in a high Degree. She was always above them, they were either Insipid or Distasteful. She aspired chief after the Pleasures of Religion and Virtue, and a good Conscience, which is a continual Feast. These were more charming, sensible, and transporting Pleasures. Not that she was Cynical or Morose, or an Enemy to the Innocent Pleasures of Conversation, or Censorious of others, who took a greater liberty than she indulged to herself. 'Tis true, she was not fond of these things, but yet made all reasonable and fit allowances for others: she sometimes gave way, but when she did, she kept the Reins in her Hands, and would not be prevailed with to exceed the bounds of Modesty and Sobriety.  
If we consider her in her conjugal Relation, I had almost applied the words of the Wise Man, in the Close of that Chapter, which she so often made the Subject of her delightful Meditation, and daily Practice: Many Daughters have done virtuously, 
Prov. 31.29.  but thou excellest them all. Never was any Wife, more tenderly Affectionate towards her Husband, and more obsequiously Observant of him, and rejoiced more in him, than she did. She always suited her Carriage, with the greatest Ease and Cheerfulness, to the gravity of his Character and Sacred Function. Nay, she has been often heard to speak of it, as one of the greatest Blessings of her Life, that God in his wise and good Providence had so ordered it, that she should be a Clergy-man's Wife. And this she did for that very reason, for which too many are so forward now a-days, to despise not only our Persons but our Function: because it might be a check upon her, from that outward adorning, as St. Peter calls it, of plaiting the hair, and wearing of gold, and putting on of apparel, and might be a more particular engagement, to put on that Modesty, and Gravity, and Sobriety, and Meekness, and Spiritual Ornaments, with which the Apostle requires the Wives of such, who Minister in that Sacred Office, should in a more particular manner Adorn themselves.  
As to her Conversation among her Neighbours, they must, and I am persuaded will do her that right, as to testify, that it was very Kind and Courteous towards all, Compassionate and  towards them in their distress. She was faithful in her Friendship, unwearied in her Diligence, and prudent in her Conduct; her Speech was Savoury, and Behaviour Graceful: she was an Ornament and a Crown to her Husband, a Blessing to her Family, and whole Neighbourhood, and a Pattern to her Sex.  
If we take a view of her in her last lingering, tedious, and oftentimes painful Sickness, we have an illustrious example of the due Exercise of all those Graces and Virtues which are peculiar and proper to such a Condion, an invincible patience and fortitude of Mind, attended with a profound and entire Resignation to the Will of God. She was never heard to complain or murmur: Was easy in herself and to those about her, and thankful for the assistance they gave her. Never expressed any great desire of Life. I once heard her say, with great modesty and temper, she should have been glad, if it would have pleased God, to have entrusted her with the Education of her dear and hopeful Children, that she might have taken the same Pious Care of them, which her Relations and Friends had done of her: however she was content, knowing they were safe in the Hands of God, and committed them to his Good Providence, under the pious, affectionate, and prudent Care of her dearest Husband, of which she was entirely satisfied. When she had the quickest and most sensible Apprehensions of Death, she said she was neither afraid, nor unwilling to Die, having nothing upon her Mind to trouble her. How great an argument of Integrity and Innocence! Gild, if there be any, usually manifesting itself at such a time, in Persons of Pious Principles and Education. But she could not charge herself. And it pleased our Wise and Good God to reward her Innocence with a calm and comfortable Death. It pleased him to release her out of the Troubles and Miseries of this World, the last Lord's Day, with great hopes of keeping an Everlasting Sabbath with Him in that Glory which he has prepared for all those who Love Him in Sincerity and Truth.  
And thus have I very imperfectly given you something of the Character, and Conversation of that Excellent Person whose Remains are here before us. I have not been sollicitious of any Method, or used any Art to deceive, and am persuaded that nothing but mere Malice can accuse me of Insincerity or Flattery: And the sum of all is this, That our Deceased Sister, was Blest with as many truly Noble and Great Accomplishments, and had as few defects and imperfections as any of her Sex, and must be reckoned amongst the best and brightest Patterns of a Refined and Exalted Virtue.  
And now should not the Consideration of so Early and Exemplary a Piety and true Goodness, which made her too good for this World, and qualified her for a better: incline us to wipe our Eyes, at least not to Mourn immoderately at this our Loss, which is her unspeakable Gain. If Natural Affection must, and will have a vent, yet we must govern it by Reason and Religion: We must remember what great and just Grounds we have to believe she died in the Lord, and is Blessed in a rest from her Labours, and that the happy Fruits, Effects, and Reward of her Works follow Her, and must comfort ourselves with such Considerations,  
Above all, since in the established Method of the Divine Wisdom and Goodness, there's an impossibility she should return to us again, let us strive so to order our Conversation, that when our appointed time comes, we may go to her, and all our Christian Friends, to the General Assembly of Saints, and Spirits of just Men made perfect, without any future possibility of ever parting with them again: and give me leave to say, that the best and kindest thing we can do to the Memory of our departed Friends is to Copy after them, to Transcribe their Piety and Goodness into our own Practice. To imitate their Virtues is most Honourable to them, and Profitable to ourselves: this shows a true Love and Value for them, and will at length Transmit us to them again, where we shall partake with them in their Blessedness. If amongst them there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any sense or knowledge of our Affairs, we can do nothing so Grateful, and Delightful to them. By so doing we stand up in their Room, and supply their Places, and present and future Generations will call Us, as well as Them Blessed; and we shall enter into our Rest, as they have entr'd into theirs, and be for ever with the Lord. Amen.  
FINIS.   

BOOKS Printed for, and Sold by Thomas Speed, at the Three Crowns near the Royal-Exchange in Cornhill.  
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