A SERMON PREACHED AT THE FUNERAL OF THE Lady Newland. AT Alhallows Barkin, London.


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. [Page 2] Let us therefore, saith he in the 13th 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 'tis 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 [Page 3] 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 [Page 4] 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.

[Page 5] 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 Ʋtopia? 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. 'Tis 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. 'Tis 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 [Page 6] 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 [Page 7] 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; [Page 8] 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 'tis 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 [Page 9] 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, Ʋre, 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 [Page 10] 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 [Page 11] 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 'twould 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 [Page 12] 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. 'Tis 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 [Page 13] 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 [Page 14] 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 out­balance 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 'tis 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 [Page 15] 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 [Page 16] 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 [Page 17] 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 [Page 18] 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 [Page 19] 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.


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