THE Words being recommended at the Request, and I doubt not on the inward Sense and Sa­tisfaction that the Right Honourable Person de­ceas'd, found in her Reflexions on them, need not my slender Apology for the Choyce of them. And were we as feelingly acquainted with the Import of them, and had as fully digested them in our retired Thoughts, as she had, we should find them more suitable to the Oc­casion, than they may seem to be at first View, and should relish such a Sweetness in the saving Truths they contain, as would at once ravish our Affections, and en­flame [Page 2] them with desire to endear them to the Meditati­ons of others.

For they contain the Great Ground of our Title to Happiness, the sure Anchor and firm Foundation of our Hope, which is bottom'd on the great Worth and Dig­nity of our High-Priest, his Ability to save to the utter­most all that lay hold on him by a lively Faith; which to them that do so, becomes the joyful Evidence of that Interest and Assurance, which creates a solid Satisfaction, an inward Joy and Consolation, rejoycing in the Merits, and triumphing in the All▪sufficiency of such a Saviour, as is able to save to the uttermost all that come unto God by Him, seeing he ever liveth to make Intercession for them.

Happy is that Soul that relying on his Saviours All-sufficiency, can rejoyce in a sence of its Interest in him: Blessed is that Faith that is founded on this Rock of Ages, One mighty to save (in the Prophets Character of him) to whom we may cheerfully trust our Salvation, and need not fear, and shall not be ashamed: Happy is that Mind that can repose its Confidence in a full and firm Perswasion of the Salvation purchased by its All-power­ful Saviour: Pleasant are those Reflexions which accom­pany a Life of Faith, which over-looks this present State, and (with St. Stephen) sees Heaven it self opened, and Jesus standing at the Right Hand of GOD, ready to re­ceive those that depend on him, into those Mansions of Glory, where he is now continually interceding for them: Happy shall we be, if the Consideration of our Saviours Fullness engage our Obedience to him, and enflame our Desires and Affections after him, so as to commit our [Page 3] Souls to him in well-doing, and trust him with the Sal­vation of them, through a full Assurance of the Suffici­ency of his Merits, and the prevalency of his Intercession. Now that we may be thus affected, shall be the Design of my Discourse; and shall think my self happy, if our Meditations on these Words may have the same Influ­ence upon us, which I doubt not they had on that Ex­cellent Person, that left them for the present Subject, be­ing desirous that others should reap the same satisfacti­on that She found in them. In order whereunto, I shall briefly run over the Severals of the Text, and then en­deavour to apply it to the Instructions of Wisdom and seasonable Application.

The Words are part of one of the Seven Arguments, wherewith the Apostle in this Chapter magnifies and ex­alts the Sacerdotal Office of Christ, above that of the Aaronical Priesthood. This Sixth Argument begins at the 23 d. Verse, And they truly were many Priests, because they were not suffered to continue by reason of Death; but This Man, because he continueth for ever, hath an unchang­able Priesthood: As if he had said, the Levitical Priests were Mortal, but Christ is Immortal; they were conti­nued by Succession, but he abideth for ever, and therefore hath a better, because an unchangeable Priesthood: And because he hath so, therefore he is able to save to the ut­termost, since he never fails to prevail for those for whom he intercedes, and he never ceases to intercede for those that come to God by him, since he ever liveth to make Intercession for them.

The main Point then in the Text, is the Assertion of Christs All-sufficiency for the Work of our Salvation, back'd with a Two-fold Reason; the One drawn from the Incom­municableness of his Priesthood, the Other from the last Act of it, which is his Intercession: To which I shall add what is here also exprest, The Qualification of those that receive the Benefit of his Intercession, they must be such as come to God by him: That as the one is the great Ground of our Faith, so the other may become the sure Anchor of our Hope and Confidence, that we do not pre­sume for Salvation by him, till we apply our selves to him for it, and by Faith lay hold on the Merits of his Death, and the Prevalency of his Intercession.

First, The All-sufficiency of Christ in the Work of Man's Salvation, is the great Thing here asserted. He is able to save to the uttermost, [...], the Phrase is Emphatical, and may denote either ad perfectum (as some render it) the Compleatness of the Salvation wrought by him; or in perpetuum (as others) the Per­manency and Perpetuity of it; or else the Perfection of his Influence in working out so mighty Salvation for us.

1. The Salvation he wrought for us, is every way complete and perfect. He saves from the lowest degree of Sin and Misery, to the highest Pitch of Glory and Happiness: He delivers us from all Evil, and sets us beyond the reach of it: He delivers us from the hands of our Enemies, and he exalts us in Triumph over them: He leaves no thing unaccomplished, that can be reckoned any tenden­cy [Page 5] to, or part of, our Salvation: Whatever good Work he has begun, he will perform and finish it, Phil. 1. 6. He will stablish us in the Faith, and at last make Faith per­fect and consummate, being the Author and Finisher of it, Heb. 12. 2. He makes Men ready to every good word and work, and preserves their whole spirit, soul and body blameless to his coming, 1 Thes. 5. 23. And then he will improve Grace into Glory, and summate the Happiness already commenc'd in endless Fruition: Which is ano­ther Notion of the Phrase, and denotes;

II. The Permanence and Perpetuity of his Salvation. The Purchase he made for us, is of an Inheritance Eter­nal in the Heavens, incorruptible, and undefiled, that fadeth not away: His Kingdom is an everlasting Kingdom, that has no Bounds, and knows no End. He saveth to the uttermost, that is, for ever, than which nothing can be more, or rather, beyond which nothing is. Other Savi­ours and Deliverers hath God raised up for his People, but for a Time onely; but he made his Son an ever­lasting Saviour, He sent him to purchase Eternal Re­demption for us, Heb. 9. 12.

III. His saving to the uttermost, may denote the power of his Influence, the perfection of all his Ʋndertakins in the work of our Salvation. Whatever was to be done, he alone was able to do it; whatever he undertook to do, he perfected and finished it. Was there a Price to be paid? He laid down his own Life, a most valuable Purchase, a precious Ransome. Were there Enemies to be subdued, [Page 6] which required Power and Authority to effect it? Be­hold him sat down on the Right Hand of the Majesty on high, invested with all Power both in Heaven and Earth. Do we need daily Pardon and Favour from God? Behold him continually interceding for us with the most efficacious Oratory of his Blood and Merits, presenting that before his Father, and by Vertue of that Meritori­ous Oblation reconciling him to us. Thus he saves all manner of ways, by all manner of means: Nothing is wanting to our Salvation, nothing can be done to make it more complete and perfect. And all this the Apostle here confirms by a double Reason;

1. From the Uncommunicableness of his Priesthood (in the Verse foregoing) this Man hath [...], Sacerdotium nunquam transiturum, that cannot pass away, that does not descend from Father to Son; in­transibile, such as passeth not from him to any other; which is as much as to say, such as has no Successor in his Me­diatorial Office, he being the only yet withal eternal Me­diator, and therefore is able to save to the uttermost.

2. From his continual Intercession, which is the last Act of his Priesthood, he ever liveth to make Intercession for us. There are Two Parts, or Offices of Christ's Priesthood, the one of offering up himself a Sacrifice on the Cross, the other, his appearing before God in Hea­ven, and there presenting the Merits of that Blood and Sacrifice, which is his interceding for us. We read, Rev. 8. 3. Another Angel came and stood at the Altar, having a Golden Censer, and there was given unto him much In­cense, that he should offer it with the Prayers of all Saints [Page 7] upon the Golden Altar. The Angel is Christ, the Incense his own Prayers in Heaven, which he continually puts up when the Saints pray on Earth, and so perfumes all their Prayers, and procures all Blessings for them; and so St. John names both these together, 1 Joh. 2. 2. Cal­ling him at once, our Advocate, and the Propitiation for our Sins, which make up the Two Parts of his Office; the one, the great Act of his Priesthood on Earth, when he offered up his own Blood on the Cross with strong Crying and Tears, Heb. 5. 7. The other is his continual Employment in Heaven, where having brought that Blood into the Holy of Holies, he there incessantly of­fers it up, that is, presents it before his Father, as a per­fect Atonement and full Propitiation for the Sins of Men, and by Vertue of that Oblation, prays or intercedes for them.

Now great is the Force of the Apostles Reason, to prove his Ability to save to the uttermost, seeing he ever liveth to make Intercession: For he dyed to merit our Salvation, but he ever liveth actually to confer it up­on those that come to God by him. If he had not lived again by his Resurrection, (whereby he was decla­red to be the Son of God with power, Rom. 1. 4.) or if he had revived but for some time onely, and not for ever, we had not been raised from our Sins, nor Death perfectly subdued: But since we can affirm with St. Paul, Rom. 6. 9. That he being raised from the dead, dyeth no more, death hath no more Dominion over him; since he liveth for ever, we may strongly argue with the same Apostle, Rom. 5. 10. If when we were Enemies, we were [Page 8] reconciled to God by the Death of his Son, much more be­ing reconciled, we shall be saved by his Life. If he being risen, was able to exalt himself to a Life glorious and immortal, we have proof sufficient of his Ability, to save to the uttermost.

Yet the strength of the Argument lyes not in his be­ing risen to Life, but in his living for ever to this end that he may intercede for us. For others besides him, shall live for ever: Angels are immortal, and the Saints shall survive to Eternal Ages, yet both of them are so far from being able to save to the uttermost, that they could neither Purchase Salvation for themselves, nor others. The Highest Angel in Heaven could not Redeem so much as one of their own Laps'd Tribe, nor all the Celestial Hierarchy, the whole Angelick Order, save any of the fallen Angels. The greatest Saint in Glory could not so much as Redeem his own Soul, or give to God a Ransom for it. But 'tis his Sole Prerogative whose proper Office it is to intercede, and who there­fore lives for ever that he may execute an Eternal Priest­hood, the Consummation of which Consists in his in­tercession at the Throne of Grace.

Now that we may better apprehend the manner, and Efficacy of his intercession, I shall briefly point at the Method and Order, as well as the Power and Prevalen­cy of it. Necessary then it was that Christ having made an Oblation on earth to Appease offended Justice, should have something also to present before the face of his Fa­ther in Heaven: For otherwise by the Apostles Argu­ing, he had not been a Compleat Priest, Heb. 8. 4. if [Page 9] he were on Earth, he should not be a Priest, i. e, if he had staid still on Earth after the Sacrifice of himself, he had not been a perfect Priest, he had left his work imper­fect, he had not fullfill'd the part of an Intercessor, which was to be the last Act & Consummation of his Priest-hood. For in this he was to answer to his Type the High Priest, who without entring into the Holy of Holys, was not a perfect High Priest; for, to offer there, was the pro­per and peculiar Act of the High Priesthood. And so it was our Saviours Office to enter into Heaven, and there become our Advocate, as before he made him­self a Propitiation for us (as the Apostle concludes the Argument,) Heb. 8. 1. We have such an High Priest who is set on the right hand of the Throne of the Majesty in the Heavens, viz. to present this his Sacrifice before the Mercy-Seat, which is the peculiar Office and Consum­mation of his Glorious Priesthood. This is what the A­postle calls his appearing in the presence of God for us, Heb. 9. 24. Namely, when we are Summoned before the Tribunal of Justice, there to answer the Charge laid against us, then he appears as our Advocate, and Pre­sents to his Father the Merits of that Oblation, which he made of himself as a full satisfaction to his Justice, which tho' offered but once, yet does remain for ever before the Mercy-Seat, and is continually offered up by him who continues a Priest for ever.

And all this he does as a publick Person, presenting himself in our Nature, and in his own, as a Mediator between God and man, as a Pledge and Surety for us: And he presents his own Merits as a publick satisfaction [Page 10] to the Justice of God for the debt of Sin, as a publick price for the Redemption of Mankind: All which being offered to the Father by the Son of his Love, in whom he is well pleased, and who appointed him to this Of­fice, cannot fail of making a powerfull intercession on our behalf for all that his Meritorious sufferings for us did deserve, either for the Expiation of Sin, or the purchase of Salvation.

Now this is necessary to be observ'd, to manifest the falsity of that distinction Coyn'd in the Church of Rome, between Mediators of Redemption and Intercession, where­by to maintain the Invocation of Saints and Angels, who may therefore (say they) be pray'd unto, because they intercede to God for us.

But suppose they do pray for us, (which yet we are not absolutely certain of, the Scripture having no where told us so, and the great Service of Glorifyed Saints con­sisting rather in Anthems of Praise, than in Requests and Prayers) but allowing that they do pray for us as an Effect of their Charity, (which we know remains there, and is no doubt in an high measure extended to the Members of the Church Militant) yet that may be done with Relation to the State of the Church in general, whose welfare they wish and pray for, as an Expression of their Charity, not as an Act of their Office to Sup­plicate for particular persons. For where are they Au­thorized to such an Office? Or can we imagine them to run before they be sent (as some in the Church Mili­tant do) or take to themselves that Honour without being called of God, without a special Designation to [Page 11] such an high Employment? No sure; 'tis part of their Glory, and the great Matter of their Joy to behold their Saviour fulfilling that last Act of his Priestood in Heaven, who onely can intercede, because he alone has Merits to present whereby to supplicate before his Father. For he that is an Advocate must be a Propitiation too; and we know we have such an Advocate with the Father, but we know no other; and he that can intercede, must be able also to save to the uttermost; but who dare give that Glo­ry to Angels or Saints which belongs solely to Christ, through whom alone we have boldness and access with Con­fidence by the Faith of him, Eph. 3. 12. If Faith in him be the Ground of our Confidence, shall we apply our selves to any other in whom we have not believed? Where the Apostle seems as if he designed to obviate that common Plea of theirs, that being so unworthy of our selves, we are to make our Addresses by the Courtiers of Heaven, who are more in favour with God: More than we indeed, but not more than his Son, whom the Father has commissioned to present our Services to him, and will accept none but such as make their Applications by him; for so the Text says, He is able to save to the uttermost those that come to God by him. Which leads to the next thing in the Words;

Secondly, The Qualification of those that receive the Benefits of his Intercession, they must be such as come to God by him, i. e. believe in him, and rely on him; as com­ing to God is frequently explain'd in Scripture. Our Apostle says, Heb. 11. 6. He that cometh to God must be­lieve [Page 12] that he is. And he that cometh to God for Salva­tion, must bring Christ with him, relying by Faith in his Merits, and supplicating in the efficacy of his pow­erful Intercession. So when Christ invites all that are weary and heavy laden to come to him, St. Mat. 11. 28. he calls for our Faith in him, which then becomes truly sa­ving when it brings the Soul to God by him. No com­ing to God but by Faith, for without Faith it is impossible to please him; no Faith is acceptable to the Father but in and through his Son, in whom alone he is well pleased. They are Strangers to the Covenant of Grace, that look for Pardon of Sin by any other means than through the Blood of Christ: They know not what Salvation is that hope to obtain it by any other Name, than his that pur­chased it, since there is no other Name given under Hea­ven whereby we may be Saved, Acts 4. 12. The Name given him by the Angel at his Conception, carryed its import with it, St. Mat. 1. 21. Thou shalt call his Name Jesus, for he shall save his People from their Sins. It is a Name at which all things bow both in Heaven and Earth: It speaks Reconcilation on Earth, and Interces­sion in Heaven, and miserable are their hopes that are founded on any other, tho' they be the Friends of God, tho' the Favourites of the Court of Heaven, yet if no Man can Redeem his own Soul, much less anothers; and in Respect of Redemption, and Eternal Salvation, we may say of them as Job of his Friends, Miserable Comforters are they all. Neither Angels, nor Saints are appointed to be Mediators; neither the one nor the other shed their Blood to Redeem us; nor if they had, [Page 13] was it a valuable Price, or sufficient Compensation, and so could not plead in the Merits of it before God on our behalf: But he did both, he dyed to make an A­tonement for us, and he ever lives to intercede in the Merits and Vertue of that propitiation, and there is no other way of approaching the Throne of Gods mercy, but through this satisfaction made to his Justice, no coming unto God but by him.

But then that he may be able to save us to the ut­termost, we must come to God, i. e. (I have said) pre­sent our selves to God by Faith in him, as he himself explaines it, 1 Joh. 6. 35. He that cometh to me, shall never Hunger; he that believeth on me, shall never Thirst; the one is Exegetical of the other. As under the Law, he that had Sinned was directed by God to go to the Priest, that he might make an Atonement for him by Sacrifice, so must we betake our selves to Christ our great High Priest, that by him we may have an Access unto the Father, Eph. 2. 18. [...], the word denotes a Leading by the Hand: If we make our Application to him he will conduct us, and present us to his Father. The Faith that will save us, is such a powerful perswa­sion in the Soul as brings us to Christ; it brings us to a sense of our need of him, and represents him also as infinitely desirable, and worthy of all Acceptation. For desire is the Flight of the Soul, and Faith gives it Mo­tion, and sets it on wing, and then becomes saving, when it carrys us out after him, and brings us home to him.

This then is coming to Christ, and to God by him, when we are so firmly perswaded that he is a Saviour able to save to the uttermost, that we commit our selves to him in holy Obedience and Well-doing, and trust him with the Salvation of them in relyance on his Me­rits, and in confidence of his Intercession.

But I must leave this pleasant Theme, a Subject too Copious for the Limits of my Time, or your Patience, and too Pregnant with Instructions to be applyed in all the Severals of it. I shall mention but One or Two of its most useful, and not least seasonable Corollaries, and so hasten to what must not be forgotten, and will de­serve your Attention.

You have heard what Christ has already done, what he is yet doing that he may be able to save to the uttermost: And what can more naturally result from thence, than,

• First, The Encouragement that Sinners have to come to God by Christ.
• Second, The Comfort and Assurance they shall find in re­lyance on him for Salvation.

I. The Encouragement that Sinners have to come to God by Christ. On God's part, we have the Declaration of his readiness to be reconciled: On Christ's part, we have the voluntariness of his undertaking, and his ac­complishment of the whole Work of our Salvation, he has suffered, and he has done every thing that was need­ful to bring us to Glory: So that well might the Apo­stle [Page 15] call it a faithful Saying and worthy of all Acceptation, that Christ Jesus came into the World to save Sinners, 1 Tim. 1. 15. for what can God himself do more for man? Or, What can man do less than close with so gracious an Offer? Who would not be glad to hear of a Saviour? Who would refuse to come to such a Sa­viour, in whom nothing is wanting that may allay a Sin­ners Fears, and encourage his Hopes? The very Name of an Advocate speaks Courage to a guilty Criminal; but how should we be encouraged to come to such an Advocate as cannot be mistaken in his Plea, nor fail in his Intercession? Weigh but St. John's Character of him as such, and then tell me whether you want any thing to enliven your Faith, or encourage your Dependance on him? We have, (says he) an Advocate with the Father, Jesus Christ the Righteous. Every part of the Description is an Argument for our Faith, and Ground of our Assurance. I can but point at the Chief: He's an Advocate, and so is to allege for the Justification of his Client; and you know we are justified by the Faith of him. He's to appear in our stead; and you have heard he ever lives to that purpose now, to appear in the Presence of God for us, Heb. 9. 24. He's an Advocate with the Father; and that gives greater Encouragement still; for that speaks his Relation to the Judge, and we need not doubt of the Judges Favour, when we have his Son to speak for us: It shews that he's appointed by the Judge; and, If God be for us, who can be against us? Rom. 8. 31. It intimates our Relation to him and the Judge; for being with the Father, and being our Elder Brother, he has [Page 16] made him also our Father, as he himself said, 1 Joh. 13. 26. I go to my Father and your Father, to my God and your God. Further, He's a Righteous Advocate; Righteous in himself, without Spot or Blemish, and so alone fit to un­dertake for the Unrighteous: Righteous in his Plea, ha­ving payd the Debt we owed, and laid down a Valu­able Compensation for the Purchase he made; and he's Righteous to us, viz. In applying to us all the Benefits of his undertaking for us, so that if we perform what he requires from us, we may in Justice expect what he has promised us; which made St. John say, If we confess our Sins, He is Faithful and Just to forgive us our Sins. So that here Mercy and Justice kiss each other, and if either can invite, or both can perswade, we have in such an Advocate all that can encourage us to come to God by him, all that can facilitate our Hopes, and evidence the Assurance of Salvation through him.

II. The Comfort and Satisfaction that is found in a firm relyance on him for Salvation. When a Soul upon these powerful Encouragements has embraced him for a Savi­our, and cast the Anchor of all its Hopes on him, how securely does it ride amidst all the Waves and Storms that may arise to shake its Faith, and endanger its Con­stancy? What a Calm does it feel in its self amidst the Assaults of Distrust, and the threatning Tempest of De­spair, whilst it Eyes that Harbour of Safety, whereinto the Captain of its Salvation is already entred, and there waits to receive those that follow him? How does it triumph in the APOSTLES unshaken Confidence, [Page 17] Rom. 8. 33, 34. Who shall lay any thing to the Charge of God's Elect? It is God that justifieth. Who is he that condemneth? It is Christ that dyed, yea rather that is risen again (and as a further Ground of Safety, and sure Comfort too) who is even at the Right Hand of God, who also maketh Intercession for us. With this it repells all the Alarms of Fear and Despondence: In this it re­joyces over all Tribulations: With this it eludes the Snares of Temptations: With this it quenches all the fiery Darts of the Devil; and by this it triumphs o're the Fears of Death, (which speaks Terror indeed to Na­ture, but not to Grace) and looking on it as an Enemy already vanquished by its Saviour, doubts not but thro' him also to obtain the Victory over it.

Now what more pleasant and rejoycing, than such a Life of Faith? What more satisfactory than such As­surances at the Apprehensions of Death? Certainly, did we know how to value both, it would quicken us to a watchful Endeavour after so happy an Attainment. Could we rightly estimate the Worth of our Saviours Intercession, it would captivate our Thoughts with ra­vishing Delight, and relish in our Meditations of it, and kindle in our Minds the Warmth of Holy Joy and Rap­ture in the Contemplation of it, and endear that part of our Saviour's Undertaking to our Choycest Thoughts and Affections, as a lively Faith does every thing that belongs to him, as St. Peter observes, 1 Eph. 2. 7. To them that believe He is precious.

I have good reason to think that it had this influ­ence on the well composed mind of this Vertuous Lady, [Page 18] since the Remark she left on it for this Occasion, wit­nessed the impression it had made on her Faith, and gave Evidence of the Hope She had here Treasured up, and is now arrived at the end of the one, and the Consum­mation of the other, Faith being become Vision, and Hope Translated into a feeling sense of the Vertue of Her ever-living Saviours intercession, which She now be­holds in Ecstasyes of joy, and Transports of never end­ing pleasure.

But I must not dwell longer on these Pleasant Reflecti­ons, since both the Occasion Administers Matter for more pensive thoughts, and Duty as well as Custom Obliges us to pay, what is justly due to the Memory of that Right Honourable Person, whom Providence has made the Subject of our present grief and loss. Of whom I am sensible it is very easy to say much, but withall very dif­ficult to say all: And therefore if I present you with an imperfect draught (as Apelles is said to have drawn An­tigonus, Imagine luscâ, half fac'd) I know that many that hear me can supply the Character out of their own knowledge, and make up what your Orator is Conscious he must leave very defective.

I will not detain you with an account of Her Birth and Parentage, the Quality of her Relations, or the Ad­vantages of Her Fortune, since her Personal Worth was a far richer Dowry, and her Commendable Qualificati­ons the best Monuments of her Praise.

Her Temper was steady and even, equal to the very best, and Superior to most of her Sex, which if more Rare to be met with, is more highly to be valued when [Page 19] found in the weaker Sex. An exact Harmony, and e­qual proportion of the Elements, Naturalists say must Concurr to a fine, and even Temperament of Body: And in the Temper of Her mind there seem'd so just a proportion of those dispositions, which Embelish and Adorn Humane Nature, as rendred it an exact Com­position, fitly dispos'd for the impressions of Moral Good­ness, and the higher improvements of Religious Ver­tue.

This Evenness of Temper was manifest in the Calmness of her Spirit, not easily ruffled by Passion, nor discom­pos'd by Provocation. They must have known her long, that could say they had once seen Her in Passion, and not oftner out of Humour: And if She was once seen to be Angry, it was when the Provocation was too great to be put up without Resentment, and was onely an Occasion to manifest, that She was Liable to passions no less then others, but was better able to govern them than most.

This Excellent disposition of Nature, happily improv­ed by the Advantages of Education, Years, and Con­verse, made Her a singular Blessing to that Honourable Family, into which She Match'd; and to which She be­came so endear'd in all the several Relations to it, of a Vertuous and Religious Consort, of a tender and Indulgent Mother, of a kind and most Affectionate Relation, of a Loving Mistress, dear to her Servants, and easy to all Her Family, that each of them think they justly reckon themselves to have the greatest loss, and I think it hard to Name any Respect in which it is not so in­deed.

Her prudent Management of the Affairs of Her house­hold, was Accompanied with a watchful Care of, and Regard to, the good of Her Family, thinking Her self E­qually concern'd in the Morals of her Servants, as in discharging the duty of their places; and if at any time there was just cause, was an impartial Reprover of their Immoralities, yet with a Tenderness to their good, which she took her self to be always concern'd in, ex­pressing a dislike of their Vices by Her endeavours for their Amendment.

The great Care of Her domestick Affairs, was seen in being extended even to the smallest matters, which she did not judge below Her inspection, that She might not seem Unconcern'd in any thing, that might tend to or­der and good management. And the success of it was so visible in the whole Deportment of a well▪Regulated House, as perhaps Created Envy in some, but Admi­ration in all, and may deserve to be imitated, where it cannot be equall'd, muchless out-done, it being hard to say, whether it redounded more to Her Honour, or the satisfaction of others, and must be left undetermined whe­ther was greater, the Plenty and Variety, or the Choice and Neatness of Her Entertainments.

Amongst other Concerns of Her Family, Her Chil­dren had not the least of Her Care, as well as the great­est share in Her Affection; Her self taking the pains of teaching them all to Read, and with the knowledge of Letters, instilling into them the early instructions of Pi­ety, and solid grounds of Religion, which even Chil­dren are Capable of remembring, and which if due­ly [Page 21] Cultivated, they never forget all their life after.

Her Respect to Her Lords Relations deserv'd a better Name than Kindness, being a Sincere Affection and Real Love, manifest on all Occasions, exprest in all the De­monstrations of an endear'd Friendship.

The Dutifulness and Obedient Regard, where with She Honoured Her Father-in-Law, the Late Lord Delamere, gave Her the same place in his Affections, which Na­ture Challenges to the Issue of our own Bowels, and met with the equal Regard it Merited, and indeed could not fail to find in the excellent and sweet Disposition of that Honourable Lord, viz. a respect that wants a proper name to express it.

To the late Lady Dowager she paid the Duty of a Daugh­ter, and Express'd the Affection due to a Mother; then espe­cially seen when Her Fatal Indisposition began to betray her danger, and call'd for the Presence and Comfort of Her dear Relations; how passionately did She receive the Summons? How sollicitously did she speed to Her Succour, maugre the intemperance of the season, and the darkness of the Night, even to the hazard of Her Health, which she could sooner venture than Conceal her filial Duty and Tenderness.

To her Lord's Collateral Relations, she was not more a Sister than a Mother, nor less Lamented by them who best knew how to Value Her.

To her Lord himself, she was every thing that could En­dear her to him, Faithful and Obedient, Obliging & Observant, not Curious to Gratify Her own Humour, but to comply with his, studying wholly what might make for his in­terest, advantage, or conveniency. In all his Troubles and Dangers she was still an equal sharer, and help'd to make them seem less to him, by bearing so great a part of the burden her self. Yet in the midst of her Compas­sionate Affection (I may add too, Affliction) for him, she retain'd that prudence and steadiness of mind which af­forded comfort to him, and support to them both. Her Tryals in that kind were very severe, yet born with a masculine Vigour, and singular Discretion; and when she must either be divorced from the Society of her dear Lord, or be made close Prisoner with him, she begg'd for a Voluntary Confinement, to the loss of her Liberty, and apparent hazard of her Health. And after that storm was happily blown over, and new dangers threatned him abroad, and her self, with all that was near and dear to her at home, with what Courage and Patience she weathered those gathered clouds, I need not here Re­late, where 'tis so well known. But what will not Con­jugal Love and Duty go through, 'twas that gave life and support to Her Spirit; 'twas that lessened the mis­fortunes she shar'd in, and made them more easy at once to her self, and her Honourable Consort, who made the happiness Mutual in Reciprocal Kindness, and the re­turns of Endear'd love and Tenderness.

But neither these Accidental Cares, nor the more Constant Concerns of Her Family, made her forget [Page 23] or neglect her more important duty to God, 'twas his Favour she depended on for a Blessing, and rightly judg'd Religion the means to obtain both, and made the practice of the duties of it, the great evidence of Her Title to it; being frequent in her private devotions, and constant in publick, in both serious and regular, without design or Affectation. Let this place speak her Con­stant Attendance on the publick Ordinances, and her timely approach to Gods house, and the Decency of her Worship: An Example that wants imitation here, and deserves to be Copied from so fair an Original.

What she learnt in Gods house, she carryed home to her own, and Digested in her private Retirements; being through Her own industrious Piety, Excellently furnish­ed with the Choicest Subjects for Holy Thoughts, and Refined Meditations: For she had the Psalms by heart, than which, there cannot be higher Strains of Devotion, nor more Heavenly Raptures for the Soul to take its Flight in. Besides these, she had some select portions, and places of Scripture, which she made her Familiars, and endear'd to her thoughts by dayly Meditation, ha­ving first writ them with her own Hands, in a Book made and kept for that purpose, repeating them over e­very night, as she did also in her last sickness; and a­mongst them, this of my Text, which she had set a mark upon in the Margin with these words, my Funeral Text, and I question not had a more lively impression on her mind of the comfortable import of it.

Her Charity must not be forgot (the surest Evidence of sincere Devotion, and best Expression of Religion) which was not published with the Sound of the Trumpet, done with Noise and Ostentation, but rather by her Saviour's Direction, so as her Left Hand scarce knew what her Right Hand did; giving without asking, and sending where it was not look'd for; finding out Objects of Charity where Modesty conceal'd them, and making the Wants of others, not their Importunity, the Ground of her Liberality, feeding the Hungry, clothing the Naked, supplying the Necessities of the Indigent, administring not only Food but Physick, and all by so many various ways, in such seasonable Methods, as I am no more able to reckon up, than imitate.

Yet her Alms were but a Moiety of her Charity, which was much more large and extensive, (as it cannot fail to be where it flows from a true Charitable Disposition) and diffus'd it self through all the effects of Kindness and good Nature, which She had an Opportunity to ex­press, or a fit Object to confer on.

Her Courteous Mein, and Winning Affability, has an Attestation so general, as needs nothing more than the bare Mention of it; but must not here be omitted, lest I seem to forget my self, and wrong my Brethren of the Clergy, in not acknowledging the great Civility and Re­spect She ever pay'd to our Function, which will remain amongst us a lasting Monument of Her Honour.

I must hasten to the last Stage of Her Life, and first Date of our Grief and Loss, that Fatal Period, to which the Strength of Nature, and Flower of Age, and all the Arts of Physick were forc'd to yield, and which we had not met this day to Lament, if either the Pas­sionate Desires of a Sorrowful Husband, or the innocent Sighs of Dear Children, or the Mournful Requests of Affectionate Relations, or the Tears of Her Family, or the Cryes of the Neighbourhood, or the Pathetick Pray­ers and Wishes of all good People, could have prevail'd for a Respite. But She more chearfully read the Sen­tence of Death in her self, and prepar'd to Meet the King of Terrours without Fear and Amazement, or the Convulsions of Impatience; praying oft and ardently her self, and calling on all about her to joyn with Her; lifting up Eyes stedfast in Faith, and joyful through Hope, till She breath'd out a Soul already on Wing towards the Regions of Bliss, the Centre of all Her Hopes, the Sum of all Her Desires and Prayers.

I shall Conclude the Character in the Queen of Sheba's Words, (when she found the Glory of Solomon's Court so far exceed the Fame that went of it) That half hath not been spoken. Had She liv'd to perfect what She had so well begun, She had left the World a lively Draught of real Worth and Goodness, and built Her own Mo­nument in a Pattern worthy of Imitation: And we must reckon it our own Loss, not Hers, that She was so soon call'd off the Stage, and must draw the Cur­tain o're that part of the Scene which we can now on­ly wish She had stayd to finish.

May the Copy She left be the Transcript of Her Po­sterity: May her Piety and Vertuous Endowments be hereditary in that Right Honourable Family, and be de­rived to the Succession of many Generations: May Providence repair the Breach that is there made, and restore the Voice of Joy and Gladness to the House of Mourning: May his all-wise Dispensations leave on us all the Impressions of Wisdom and thoughtful Conside­ration, that the Living may lay it to Heart, that we who survive, may with Patience and Well-doing, wait for our approaching Change, and improve this sad Re­membrancer of our Frailty, to the Instructions of Duty and seasonable Meditation. Amen.