THE Death and Funeral of the meanest Person carry most useful Instruction in 'em Every House of Mourning, is a School which God doth open, and where He teacheth most profitable Lessons, which all the Living are obliged to lay to heart. For which reason the Royal Preacher hath affirm'd (against the common Opinion) That 'tis better to go to the house of mourning, then to the house of feasting, Eccles. 7.2. But [Page 2] at this time, the Providence of God calls us to a House of Mourning that hath most Extraordi­nary Characters: All things consider'd, it may truly be said, That in several Ages, there hath not been such a Funeral as that which is cele­brated this Day. I speak this, not with re­spect to the Ceremonies and Magnificence of it, (which are very extraordinary,) but on the account of its Sorrowful and Sadning Circum­stances: For not only a Royal and Crowned Head is laid in the Dust, but a Religious and Holy Ruler is removed out of the World: A Queen, whom the Grace and Spirit of God a­dorn'd with a far richer and more glorious Crown than that of the finest Gold. So that She was the Flower of Princes, the Glory of her Order, and the great Ornament of her Age and Nation.

Such a Treasure, the Righteous offended God hath taken away from this World, which was not worthy of it; And if ever a Pompous and Magnificent Funeral was due to any, it is to Her: And perhaps few deceased Princes have been attended to their Sepulchres with such Marks of highest Honour, which is pay'd to Her, not only throughout her own Kingdoms, but also in these Provinces, which did enjoy her happy Influence, and therefore can understand how justly She deserves the most Mournful and Magnificent Obsequies. But it will be granted, that the most Pompous Funeral can't do any Advantage unto Her, who Eccles. 9.6. can have no more for [Page 3] ever a share in any enjoyments under the sun. And it can bring as little Profit to the Living, even to the Spectators of so unusual an Interment, which will be ended within the narrow bounds of one Day. But we must conclude, That whenever God raises up so Eminent an Example of Holi­ness, 'tis on design of procuring a lasting Be­nesit to the World, and of conveying such Ad­vantages as will out-live the Presence of that Exemplar. And 'tis our own fault, if we do not share in these Advantages; which will more enrich us, than the inheriting of a whole Kingdom would doe.

The devouring Grave hath swallow'd up the Beauly, and all the Bodily Excellencies of the Deceas'd Queen; but there are Two Immortal Things which Death hath no Power over, Her Memory and Example, which now seek Enter­tainment in our Breasts, and are able to make Her more Honourable, and Ʋs more Happy, than Legacies, or even Children left by Her; which latter, God also pleas'd to deny to Her and us.

By Cherishing her Memory, and Imitating her Example, we shall not only pay the highest Honour to Her, but shew the truest Kindness to our selves; as also comply with the special Obligation which God himself hath laid on us, both by giving and taking away so Excellent a Queen.

I confess, the Text (which I have chosen to assist you on this Occasion) speaks of deceas'd [Page 4] Teachers, and Ministers of the Gospel, whose Office consists in guiding Men to the Heavenly Happiness, by speaking and declaring the Word of God; and therefore their Character is diffe­rent from that of the deceas'd Queen: But it must be granted, that the Agreement and Re­semblance, between Civil Rulers, and Spiri­tual Guides, is sufficient to found an equal Obli­gation unto the Duties enjoin'd in the Text: For the station of both, is so singular, and emi­nent, as to make their Memory precious, and their Example useful to those, who had the Opportunity of knowing their Holy Lives, and Happy Deaths. To which I might add, that the Conversation of a Pious Magistrate, doth really speak and publish the Word of God, tho' not in the same manner with the Sermons, and Discourses of Ministers of the Gospel: So that the Meditations offered by the Words read to you, are very sutable to the Funeral of a Queen, whose Life and Death have set a most Excellent Copy for our Imitation. Both these I shall endeavour to represent to you, when I have first spoken to the Words themselves. In which we are call'd to consider a Two-fold Du­ty, to be perform'd unto deceas'd Holy Rulers, and a proper Direction to assist the Performance of the latter.

The Two Duties enjoin'd, with respect to deceased Holy Rulers, are [Page 5]

• I. The Remembring of them after their Death.
• II. The Following, or Imitating of their Faith.

The Direction which assists the Performance of the latter Duty, is laid down in the last Clause of the Verse: Considering the end, or issue of their conversation.

Concerning the Duty of Remembring deceased Holy Rulers, I shall lay down a few Conclusions to explain the nature and grounds of it.

I. An honourable Rememerance after Death, is commonly and justly esteem'd. The common De­sire of it, has been look'd on as an Evidence of the Immortality of human Souls. However that be, (which 'tis hot proper now to dispute) 'tis certain, that there is a strong desire planted in our Souls, of perpetuating our Names and Me­mories after we have left the World? vast ex­pences of Pains and Treason have been laid out on this very thing. The Learned have been willing to employ their Time and Labours, to leave behind 'em some written Monuments, to preserve their Memories; and have judg'd it a sufficient Reward of their learn'd Labours, that they might be able say, as the Roman Poet did, Horat. Non omnis moriar—postera crescam laude re­cens: [Page 6] I shall not totally dye and be extinguish'd; but shall grow after Death, by the succeeding Praise that shall be given me. Princes and Great Men have expended their Treasures on Buildings, and other magnificent durable Works; as we read of Absalom's Pillar, erected only to preserve his Name, 2 Sam. 18.18. And 'tis related by Moses, that one chief design of those who built the Tower of Babel, was to make them­selves a Name; i. e. to procure for themselves an Honourable Remembrance after Death. Gen. 11.4. ^[a]

II. All the Methods us'd by wicked Men, can't procure 'em an honourable Remembrance after death. While they live, their Power and Terror may gain some Flattering Praises; but after death, their Name is condemn'd to Infamy and Reproach. Prov. 10.7. The name of the wicked shall rot.There is an Art of embalming dead Bodies, to prevent their Putrefaction, but nothing can embalm the Name of the Wicked. Many times their Memory is quite forgot, and buried under the dust of Time, notwithstanding all their En­deavours to preserve and perpetuate it. ^[b] But if they are remembred, 'tis with Infamy and [Page 7] Execration, as are Absolom, Haman, Herod, Nero, and many more, who have left their Name for a Curse, as God did once threaten the Idola­trous Jews, Isa. 65.15.

III. 'Tis the Will of God, that the Righteous should have an honourable Remembrance after their death. This is one Reward, which the supreme Ruler hath adjudg'd to them that fear God. Psal. 119.6. The righteous shall be in everlasting remembrance. And to such who want Children to perpetuate their Memory, God did promise to give a Name better then of sons and daughters, Isa. 55.5. And this is laid down as an univer­sal Maxim, that The Memory of the Just is blessed, or honourable, Prov. 10.7. Many are the In­stances of those who lived obscure and unregar­ded, to whom after their death, God has given a Name that has excell'd the Honour of Princes. Mary (the Sister of Lazarus) who poured the precious Ointment on the Head of Christ, hath a lasting and honourable Remembrance, where­ever the Gospel is preach'd. Matth. 26.13. Act. 18.3. Aquila and Priscilla, who were but mean Tent-makers, yet have had their Praise in all the Churches, and will have so, to the end of the World.

IV. The honourable Remembrance of Religious Rulers after their death, is very useful to the World. For

1. The Consideration of this, is proper to excite Rulers unto Religion and Piety while they live. Indeed this ought not to be the prin­cipal Motive, but it may be regarded in its place, as a lower Reward, which the divine Bounty be­stows on them who have faithfully served him. Among other Marks of God's Favour, by which David was encouraged unto the Service of God, this is mention'd, that the Lord had given him a Name, like to the Name of the great men that are in the Earth, 2 Sam. 7.9. Whatever doth ani­mate and excite a Magistrate unto Religion and Vertue, (as the Honour that attends 'em is pro­per to do) must highly promote the common Good. And

2. The honourable Remembrance of holy Ru­lers, gives a lasting Influence unto their good Example after their death. 'Tis truly observ'd by the Psalmist, that when the breath, or spirit of a Prince, goes forth, or departs out of the Body, in that very day all his thoughts perish, Psal. 146.4. But surely 'tis not the Will of God, that the Ex­ample of a Good Ruler should perish also. No, this is too precious a thing, to go down into the Grave, and be cover'd in darkness. The E [...] ­cacy of a Pious Example, ought long to survive the Person who gave it. Many Years after Da­vid's decease, his holy Example did influence the Young and Excellent Prince Josias, of whom 'tis said, 2 Chron. 34.2. That he walk'd in the [Page 9] ways of David his Father; i. e. He imitated the Piety and Righteousness of David, which were carefully transmitted unto after Ages. The best Examples in the World, can have no influence, unless they be kept alive by a due remembrance of 'em. Hence it became a most common pra­ctice in the ancient Church, to appoint an an­nual Commemoration of the Martyrs, whose Examples were judg'd to have the greatest effi­cacy. It must therefore be an inexcusable neg­ligence, to forget the Faith and Holiness which alone we are oblig'd to imitate: And this leads us to consider the

II. And principal Duty enjoin'd in the Text, and laid down in these Words, Whose Faith fol­low, or imitate; where it must be premis'd, that the Word Faith, in this place, must not be taken in the strict sense, (as it denotes an internal Act of the Soul, by which a convinc'd Sinner receiveth Christ, as He is offered to us in the Gospel) but in a larger signification, as it imports Christian Piety, or Holiness (which is the constant Fruit of Faith, in the former sense.) And 'tis not unusual, with the Apostle, to take this Word Faith in the Metonymical Sense; as, where He mentions the unfeign'd Faith, or Piety, which was in Timothy, and had first dwelt in his Grand­mother and Mother, 2 Tim. 1.5. Thus in the same Epistle, Chap. 4.6. speaking of Himself, he saith, I have fought the good fight of Faith; i. e. I have acted as a true Christian Soldier, or [Page 10] Combatant. Again in this Epistle, Heb. 12.2. Christ is styl'd, The Author and the Finisher of our Faith; i. e. The Leader, and Rewarder of Christian Piety: And indeed, 'tis not possible to imitate the Faith of others; but as it is disco­vered in a holy Conversation, by which a visi­ble Copy, or Pattern is propounded to our Imi­tation; the Nature of which is so well known, that I need only mention the particular Ingredi­ents of it: As

1. An esteeming Judgment, which is made concerning an Example set before us. I can't seriously imitate that, which I despise and dis­esteem. To which must be added

2. An attentive regarding of this Example. A Limner must attentively view the Original, which he intends to draw. We read when Gideon would have his Soldiers imitate what himself did, he saith, Look on me, and do likewise, Jud. 7.17. The

3. And principal Ingredient in Imitation, is the actual resembling of an Example set before us. As when a writing Scholar imitates a Copy gi­ven by his Master, he makes his Letters and Writing like unto the Copy: So that when the Apostle requires us to follow or imitate the Faith of deceas'd Rulers, his meaning is in other Words, ‘Tis indeed your Duty, to remember them who have had the rule over you, their Faith and Holiness must be preserved in your [Page 11] Memory; but this is by no means enough, the great Duty to which you are most strong­ly oblig'd, is to form and order your Profes­sion and Practice, according to their Good Ex­ample, that so you may be truly like unto them.’ The Reasons of this important Duty, are as obvious, as they are obliging: For

1. When God doth give Holy Rulers, 'tis on this design, that their Example might be imitated. 'Tis found by experience, that Imitation is one of the strongest Principles of Human Nature, which is more easily drawn by Example, than by the wisest Reasons. And especially, the Practice of a Ruler or Magistrate, is commonly more prevalent, than any Law. The true Observation of the Poet is almost in every Bo­dies Mouth, Clau [...]. Componitur Orbis Regis ad exem­plum. ^[a] How often is it charg'd on Jeroboam, (the first King of the Ten Tribes) that He made Israel to Sin? His idolatrous practice did infect the whole Nation. But when Righteous Rulers are given to a People, the Wisdom and Mercy of God provide a Remedy against Vice, and a co­gent Motive unto the practice of Religion. For the Religious Example of a Prince or Ruler, doth in a special manner adorn the Doctrine of Christ, and is proper to convince the World, that Piety is not a mean and dishonourable Cha­racter, [Page 12] as many do falsly imagine that strict Re­ligion is inconsistent with Honour and Great­ness; and are prejudic'd against it, when they see it entertain'd by Persons of a lower Rank. ^[a] But this Objection is refuted by the Christi­an Example of those who have Power and Au­thority, and therefore an Imitation of such is most reasonably urged: And there want not In­stances of the happy Effects which the Piety of Rulers hath produced in their Subjects; as 'tis related, That the People of Israel serv'd the Lord all the days of Joshua, (who did not only lead 'em in their Wars, but went before them in the Path of Righteousness) Josh. 24.31. Hence 'twas, that when God did promise to the Jewish Nation, that He would restore their Jud­ges, as at the first, and their Councellours, &c. im­mediately is added, as the consequent of such a Blessing, Afterward thou shalt be called the City of Righteousness, Isa. 1.26. A

II. Reason which enforces this Duty is, That the imitation of Pious Rulers, is the best way of honouring 'em after their death. All agree, that a good King or Queen ought to be honou­red after their leaving of the World. Many ways have been invented, and still are us'd to honour deceased Rulers, such as Poems and O­rations, [Page 13] publick Mourning, and pompous Fu­nerals, costly Monuments, and other Memo­rials of the dead. The Gentiles were willing to build Altars and Temples, and pay Divino Worship to their deceased Rulers; (not to men­tion the extravagant and absurd Methods which some barbarous Nations used.) ^[a] But as the last are altogether unlawful, so the former are very doubtful and inconsiderable, for they may proceed from another Principle, besides true Esteem for the deceas'd: But when we imitate the Piety and Vertue of a Ruler after his Death, this is an infallible Testimony of unfeigned E­steem. This doth erect the most lasting Monu­ments unto his Memory; for by this means, the Souls of Men become so many Shrines and Tem­ples, where he lives and inhabits, after he is ta­ken out of the World. In the

III. And last place, The Imitation of Holy Rulers, renders 'em publickly useful after their death, and so doth compensate the Damage that is caus'd by their departure out of the World. If the deceas'd Queen, whose death we lament, could be rais'd to life again, this would be justly counted a publick and exceeding Gain; but it will be a far greater Advantage, if her Holy Example doth live after Her. Her Life (abstractly considered) can't do such Service [Page 14] unto our Nation, or the Protestant Interest, as her Faith and Piety can do, were they generally followed: for these would be a far better de­fence and safe-guard, then any Courage, or Con­duct, then any Armies, or Navies can be. God himself has assur'd us, That rigteousness exalts a Nation, Prov. 14.34. We of this Age have had a convincing Experience of the Truth of what the Psalmist has affirmed, Psal. 33.16,17. That no King is saved by the multitude of an Host, and a mighty Man is not delivered by much strength: An Horse is a vain thing for safety. O that We, and our Brethren, could be perswaded to try this unfailing Experi­ment! I mean the Practice of True Holiness, to which God hath promised deliverance and suc­cess, Isa. 33.6. Wisdom, and righteousness, shall be the stability of thy times, and strength of salva­tion. To the same purpose is the known De­claration, made by the blessed God, Psal. 81.13,14. O that my people had hearkned unto me, and Israel had walked in my ways: I should soon have subdued their Enemies, &c.

But because the Imitation of Holy Examples is attended with some difficulty, and the Ab­sence of 'em (after the Death of the Persons) is apt to weaken their Influence; the Apostle lays down a most proper Direction, to assist the Performance of this Duty; Considering the end of their conversation. The Original word [...]., which is translated, consider, hath a significancy, which our Language can't well express; for it imports, such an accurate contemplating, as is us'd about the [Page 15] most sublime and worthy Objects, (ac­cordingly a Greek Interpreter expounds it, [...], i. e. very exactly review­ing; and illustrates it by the Instance of a Limner, who accurately views the Original.) The Object of this Consideration; viz. The End of their Conversation, is not (I conceive) to be restrain'd unto the very last Moment of their Life; but takes in the Circumstances of their Death, and the Manner how they acted their last Part, when they were leaving the Stage of the World. And truly, there can't be a more worthy Spectacle, than a Christian ready to en­counter the last Enemy. The Lights of the World never shine so bright and glorious, as in their setting. And an attentive regard unto the Exit of a Christian, and the finishing of his Course, will very much assist the Imitation of his Faith and Piety. For,

I. The Concluding Part of a Christian's Life, doth agree with his Preceding Course and Conduct; and therefore is a confirming Testimony unto his former Conversation. 'Tis taken for gran­ted, That Dying Persons judge more wisely than at other times, Whence 'tis that the Sayings and Counsels of such are especially valued and regarded; because at such a time Men will not dissemble, and are least byass'd by Common Opinion. When therefore the last Words and Actions of a Christian agree with his former Life, they are an Authentick Seal, by which he [Page 16] signs his Religious Choice and Conversation. 'Tis often seen, that Wicked Men, when Death approacheth, change their Note, and heartily condemn their own Evil Life; yea, they will warn others against such a Course as themselves liv'd in. By this, they blemish their former Course, and proclaim the Folly of it. If a Dy­ing Christian did re [...]ant at last, and confess his Mistake, this would quite spoil all the Efficacy of his Example: But when He seals the Doctrin which he profess'd and obey'd, with his last Breath; yea, (when he is call'd) with his Blood; this gives a mighty force unto the holy Example which he leaves behind him. When the Apostle would strongly excite these Believing Hebrews to imitate the Holy Patriarchs, after a Descrip­tion of their Vertues, he saith of them, These all died in Faith, Heb. 9.13. i. e. At their Death, they acted the same Faith which had govern'd their Lives. There is no just Pretence, to suspect that strict Religion is a Cheat, or Counterfeit­shew; for 'tis own'd and stuck to, at a time when Men are the most oblig'd to use the great­est Sincerity. And,

II. The Concluding Part of a Christian Life, demonstrates the singular Advantage of Faith and Holiness. One of the most common Ob­jections against a Religious Life, is that which was made in the Days of the Prophet Malachi, chap. 3.14. It is vain to serve God; and what profit is it, that we have kept his Ordinance? The [Page 17] happy Conclusion of a Christian Life, doth fully refute and silence this Objection, and withal strongly enforces the Imitation of such an Ex­ample. We are therefore expressly required, to Mark the perfect man, and behold the upright; for the end of that man is peace, or happiness, Psal. 37.37. This might easily be prov'd by many Evidences, of which I shall only mention Three that are most obvious.

1. The Fortitude and Courage of a Dying Christian, proves the excellent Usefulness of Faith and Piety. 'Tis no contemptible Privi­lege, to overcome the Fear of Death, as the Apostle and his Companions had done, who could say, We are confident, and willing rather to be absent from the body, and present with the Lord, 2 Cor. 5.8. All the helps of Wit and Learning, of Reason and Education, can't do this Service? 'Tis often seen, that the Wits, and Beaux Esprits, the Bold and Valiant, are afraid to die; their Courage fails, when they receive the sentence of Death; whereas a Real Christian, though of the Timorous Sex, and of a Vulgar Education, is enabled to Triumph over Death and the Grave; because to such, God has given the victory, through Jesus Christ, 1 Cor. 15.55,57.

2. The supporting Hope in a Dying Chri­stian, is another fruit of Faith and Holiness: It will be granted, that We can never stand more [Page 18] in need of this Cordial, than at the End of our Lives, when we are entring into the dark Valley of the shadow of Death: But 'tis not Riches and Treasures, not Greatness and Power, not a Crown or a Kingdom, that can furnish with this sustaining Hope. Death will certainly over­turn the Hopes of Wicked Men, who had nou­rish'd a strong Confidence on the Mercy of God, and some lifeless Form of Religion: What is the hope of the hypocrite, when God taketh away his soul? Job 27.8. But, The Righteous hath hope in his death, Prov. 14.32. A Faith that work­eth a Gospel Obedience, is the only Root which can bring forth the Hope which sustains a Dy­ing Christian. The Consideration of which, is a very forcible Motive unto the Imitation of such an Example.

3. The Inward Peace and Joy which sweeten the Death of a Christian, evidence the great Advantage of a Holy Conversation. The Peace and Gladness of a Wicked Man, are like a House built on the Sand, that makes a fair shew, as long as nothing assaults it. How oft is it known, that the approach of Death quite spoils the Mirth of a secure Sinner, who then feels an Earthquake in his Breast; and the Review of his past Life, changes his Joy into Sadness and Terror. The Midnight Cry, that proclaims the Coming of the Bridegroom, must be ter­rible to the foolish sleeping Virgins, who had not made themselves ready for the Marriage-Supper. [Page] But the diligent Christian, who has em­ploy'd his Time and Opportunities in Pleasing and Honouring of God, hath just reason of Rejoycing, when he is near the End of his Race, and is going to receive the Glorious Prize. No question but the Apostle felt a most reviving Gladness, when he us'd the language which we read, 2 Tim. 4.7,8. I have finish'd my course: henceforth there is laid up for me a crown of righte­ousness; &c. 'Tis related, in the Life of St. Am­brose, That when the Noblemen of Milan, (vi­siting him in his last Sickness, requested Him that He should Pray for the lengthning of his own Life, which they judged necessary for the Publick Good,) He made this most excellent Answer, ‘I have not so lived among you, that I should be ashamed to live longer: Nor am I afraid to die; for we have a Good Master:’ Non ita inter vos vixi, ut pudeat me vivere; nec timeo mori, quoniam bonum Do­minum habemus. If we reflect on these Parti­culars, we shall discern how proper and suitable is the Direction laid down in the Text, which requires, to consider the End or Concluding Part of the Conversation of those who have liv'd and died in the Faith of Jesus, and espe­cially of those whose eminent Station had made their Example more obliging and efficacious. And this Character certainly belongs unto the deceased QUEEN MARY, of ever Happy Memory, whose Faith and Piety I come now to represent. None must expect an accurate [Page] Delineation of such a Pattern from so rude a Hand as mine; This Work either is or will be done by some Able Hand: I shall only at­tempt (without Flattery) to relate such In­stances of Her Unfeigned Piety, as were mani­fest to All (who had Opportunity of observing Her Life,) and can't be deny'd even by her Enemies.

Her Parentage and Descent, Her Beauty and Wit, Her Moral, Conjugal and Royal Vertues must be past over in Silence, as not necessary to my Design, which is only to represent the Christian Vertues, which did shine in Her Car­riage and Conversation. Of which, the

I. First, and indeed the Foundation of all the rest, was, Her Spiritual Knowledge, and thorough Acquaintance with Religion. Ignorance, or a consus'd Knowledge of Religious Matters, in High or Low, doth blast the Soul, and make the Life unfruitful; of which there are too many Evidences every day set before our Eyes. Sad it is to consider how Protestants, of all Ranks, content themselves with a slight Know­ledge of their Religion, and preferr any other Skill before this: They are able to discourse pertinently of Business, and News, and the Cases that occurr in War and Peace; but the Bible is a strange Land to 'em, (as if they were no ways concern'd in it:) But so it was not to this Pious Queen, whose constant Diligence in Studying the Scriptures, and Reading the Books [Page 21] that explain it, may shame some who are call'd Ministers, and the most who bear the Pro­testant Name. This Exercise did employ a considerable part of Her Time, and laid the Foundation of that Eminent Goodness, which gain'd Her an Universal Esteem.

II. A Second Instance of Christian Plety, was, Her religions observing of the Day, and Appoint­ments of God: Most of the Great Ones make little account of these; and therefore 'tis no wonder that few of them lead Holy and Exem­plary Lives. But tho the deceas'd Queen was educated in a Vitious Court, and liv'd many Years in a Country where the Day of God is almost universally profan'd, yet She made Con­science of Sanctifying it according to the Institu­tion of God, and Practice of the best Christians in the World. She did not sacrilegiously divide the Lord's-Day between God and the World, between Religion and Vanity, but employ'd it as a Portion of Sacred Time: And by holding on in this course, she gain'd strength to resist and overcome the Temptations, by which those of Her Order, (as also most others) are vanquish'd and enslav'd. 'Twere heartily to be wish'd, that those who are willing publickly to Commend Her, to make Verses and Orations in Her Praise, would Imitate this Part of Her Example: And that All would follow Her Diligence and Seriousness about all the Appointments of God, and particularly [Page 22] the Lord's Supper, which she would not par­take of, without spending many retir'd Hours in making due Preparation for that Solemnity. And this leads to

III. A Third Instance of Her Unfeigned Faith and Piety; viz. A Constant and Diligent Per­formance of the Secret Duties of Religion. She did not confine her Devotion to a Church, or the Publick Solemnities of Worship, (as too many, both High and Low, doe;) but made Conscience of spending some part of every Day, and especially her Morning Hours, in secret Attendance upon God, and minding the Con­cerns of Her Soul. Like Moses, She often ascended alone into the Mount; and her secret Converse with God, made Her Face to shine, and adorn'd Her Life with rare Humility, and Meekness, and the Government of Her Passions. So that Her Moderation was known to All, and scarce ever any angry and bitter Language was heard from Her Mouth: Which was one happy fruit of her secret Religion: As we read concerning Moses, That He was the Meekest Man in all the Earth; but withal, He had more secret Communion with God, than any who liv'd in his Time.

IV. A Fourth Instance of Her Unfeigned Faith and Piety, was, Her Love to all Good Men, though of a different Communion. Her Esteem and Affection were not confin'd to one Party, [Page 23] or to the Church of which Her Self was a Member. This is the Unchristian Character of many, That they hate and despise those who differ from them in the Circumstantials of Re­ligion: But the deceased Queen had a larger Soul; She lov'd and valu'd the Image of God, where-ever She found it. 'Tis well known how frequently (I may say, constantly) She joyn'd in the Worship of God, with the Dutch and French Churches, though their Constitution and Order are very different from those of the Church of England. I have been a Witness of the Kindness and Respect with which She treated English Dissenting Ministers, and was present when She Thankt One of that Quality, for a Practical Book of Divinity, which He had publish'd, and had been put into Her Hands. This Consideration makes our Loss the greater, Because She is taken away, who was so capable and willing to compose the unhappy Differences in Matters of Religion, which She did lament, and earnestly wish'd the removal of 'em. What did hinder Her Healing and Peace-making De­signs, I shall not stand to enquire.

V. The Fifth and last Instance of Her Faith and Piety (which I shall mention,) was, Her Bounty and Liberality unto the Distressed. Those who never had themselves Experience of Want and Distress, are tempted unto a Neglect and Disregard of the Miserable: Most of the Great, and Rich, chuse rather to lay out their Trea­sures [Page 24] on any Vanity, than in Relieving the De­stitute and Distressed. But this Pious Queen was rich in this kind of Good Works; and did as willingly seek out Objects of Her Charity, as others do avoid 'em. The Character which Solomon gives of a Vertuous Woman, did most visibly belong to the deceas'd Queen, Prov. 31.20. She stretcheth out her hand to the poor; yea, She reacheth forth (both) her hands to the needy. And it might truly have been said of Her, what Job alledg'd as an Evidence of his Sincerity in the Service of God, Job 29.13,15,16. The blessing of him that was ready to perish, came upon me, and I caus'd the widows heart to sing for joy, &c.—By such a Christian Practice, this wise Queen laid up Treasure in Heaven, and therefore was not unwilling to remove from this Earth. And this leads us to reflect on the Happy End of Her Conversation, Her Triumphant Death, which crown'd Her Religious Life. For though few could find more Charms in Life, than She, on the account of Her Age and High Station, to­gether with the general Love of Subjects and Strangers; (all which are wont to render an Untimely Death very unwelcom:) yet She could receive the Sentence and Message of Death with an undaunted Mind, and a chearful Sub­mission to the Divine Disposal. She needed not to beg longer Time to prepare for Death, (which is the common Request of High and Low, who first understand the Use of Life, when the End of it approaches:) This folly she was not guilty [Page 25] of, but as a Wise Virgin had betimes Mat. 25.7. trimmed her Lamp, and dressed her Soul to meet the Heaven­ly Bridegroom, who hath wash'd Her from Her Sins, in His own Blood, and bestow'd on her a far more glorious Crown then that which Death hath taken from her Head. So that we have no cause to mourn for Her, 1 Thes. 4.13. as those who have no hope: ^[a] But we have the justest Cause to mourn for our selves, and our Nations, yea to lament this forlorn Earth, which hath lost so excellent an Inhabitant, and rare Example of Christian Piety: We may justly suspect, that because she was so little imitated, while she liv'd, therefore God hath remov'd her from this World; in which, 'tis to be fear'd, the Dark­ness will now encrease, when so great a Lumi­nary is Eclips'd. And the darkness of Impiety, and Prophaness will draw after it a black Tem­pest of Calamity and Desolation. The untime­ly Death of a Religious Ruler, hath often been a Presage, and Fore-runner of National Judg­ments. Thus it fell out to the Kingdom of Judah, after the death of Josiah, 2 Chron. last Chap. compared with the latter end of the pre­ceding. And our Nation had the same sad Ex­perience, after the death of the Pious young King Edward the VI. on which immediately fol­lowed the bloody and dismal Days of Q. Mary.

To prevent such Calamities, no better Di­rection can be given, than that laid down in the Text; viz. To Follow the Faith, and Imitate the Holiness of the Deceased QUEEN. Could we, and those who were related to Her, be persuaded to walk in the steps of her Faith and Piety, We should reap more Advantage after Her Death, than We did in her Life. 'Tis a memorable Wonder that is related, 2 King. 12.21. how when a dead Man was cast into the Sepulchre of Elisha, as soon as he touch'd the Bones of Elisha, he revived, and stood up on his feet. We may hope, That if the Holy Example of the deceased Queen, might touch our dead Souls, they would be reviv'd, and gain spiri­tual Life; yea, our Nation would live, and be made a Praise in the Earth.

We are willing to express our Esteem and Respect to Her; many have been at some Ex­pence to wear the Tokens of Sorrow, which can bring no real Advantage either to Her, or our own Souls: Why should we refuse to Imi­tate her good Example, which will bring the greatest and most lasting Benefits? I question not but many will endeavour to procure and keep some Memorial or Relique of the deceased Queen, a Jewel, or Picture or Garment, or perhaps some of her Hair, which are all use­less and insignificant things: Whereas, would we be at the pains to get and preserve the Like­ness of her Piety, this would make us Happy indeed. For this end, I shall add some Argu­ments [Page 27] and Motives which may persuade us unto this Imitation. And,

1. First, None can with any reason judge this Imitation to be a Disparagement to them. What, shall any count it below them to study the Scriptures, to sanctifie the Day of God, to serve God in secret, to love all good Men, to relieve the Distressed; when they see how this glorious Queen did place her highest Honour in such a Practice? Can any disdain to bear the Yoke of Christ, which She did so chearfully submit to? Is there any colour or pretence to object, That strict Religion doth not agree with the Character of the Great and Honourable, when she did esteem it her principal Ornament and Excellence? Oh, amazing Folly! That the Vices of Rulers should soon grow into fashion, but their Vertues should be slighted and undervalued!

2. Secondly, The Lowest and Meanest are capable of Imitating her Christian Piety, as to the Substance of it. A resembling of Her Power and Regal Dignity is impossible: Her Stature, Beauty, and Faculties of Mind, are not the Objects of our Imitation: But surely, the Poorest, and most Despicable, may walk in the steps of Her Faith and Holiness. There is but one common Path to Heaven, both for Princes and Peasants.

3. Thirdly, We shall be Self-condemn'd, if we refuse to Imitate One whom we our selves Praise and Commend. A Life that is not worthy to be Imitated, can't deserve Commen­dation. What shall we answer to our Judge, when this perplexing Question is put to us; If you did Commend, why did you not Imitate Her? And, If you would not Imitate, why did you Commend Her? I persuade my self, that few Princes have found more to Commend 'em, than the Lamented QUEEN, both in her Life, and after her Death: And yet I fear, few will heartily endeavour to follow Her Ex­ample. But let us consider, That to be con­demned out of our own Mouths, is the sad­dest Case in the World, Luk. 19.22. How can we escape, when we are condemned by our selves?

4. Fourthly, We All have the same Essential Helps and Assistance which the deceased Queen had. Indeed, Her High Station gave Her some accidental Advantage; but We have the same Bible, the same Sabbaths, the same Ordinances, the same Spirit to assist us, which She enjoy'd. Christ, the Sun of Righteousness, shines alike to the lowest Shrub, and the tallest Cedar. Nay,

5. Fifthly, We have much fewer Hinderances in the Practice of Religion: The Snares and Temptations of a Crown, and a Court, are most dangerous Obstacles in the Way to Hap­piness. [Page 29] The Passage to Heaven is much easier from a Cottage, than from a Palace.

6. In the last place, We shall All desire to have the Happy End that She hath had; to Die with such Hope and Joy as She found, when She was leaving this World. Balaam's Wish, That he might Numb. 23.10. die the death of the Righteous, is as vain, as 'tis common to those who will not work Righteousness. The end of a Journey must have some resemblance unto the quality of it. We must never expect to have the lat­ter End of the Religious, and to overcome the last Enemy, if We refuse to Imitate them who have fought the good sight of Faith, and have flnish'd their Course with joy: As this Pious Queen did, whom her Imitators shall see shining with a far brighter Glory than any Throne can bestow. Till then, Farewell, Great and Excellent QƲEEN: Farewell, Happy and Glorious SAINT: May Thy Memory always live in our Breasts, and Thy Example be effica­cious in our Lives.