THO' some unthinking Heads may be willingly apt, and would fain perswade themselves to forget that the Divine oeconomy is as extensive as the utmost limits of the Universe: and by that means are become possessed with the groundless prejudice and fancy, that this World is nothing else but a meer Lottery; as if all the affairs thereof were wholly in the disposal, and waited on the uncertain contingencies of a blind Chance, or the worse determination of a fatal Necessity.

Yet I am sure there are such remarkable Occurrances, as are far above the capacity of natural Causes to produce; which therefore plainly discover and point out the Al-wise counsel and uncontroulable proceedings of an Almighty Agent, that manages and over-rules all events. Which are sufficient In­dications of his Being, and such demonstrative Evidences, as abundantly convince and lead all considerate men to the knowledge of the Supreme Governour of Heaven and Earth; without whose immediate order, or permission, Mat. 10.29 even a Spar­row can't fall to the ground. And if so mean a part of the Creation, so inconsiderable an action, (which seems most for­tuitous and trifling) be not below his cognizance and appoint­ment, 'tis much more rational to suppose, that the Life of Man, and all Human Affairs, are things wherein his Provi­dence is more especially concern'd. For these are worthier Subjects for him to exert and imploy his Divine Powers up­on, and capable of reflecting the most Glory on his Ma­jesty.

[Page 2]And among Human Affairs, what are so noble, so mo­mentany, so deserving his Power and Wisdom, as those of Kings and Commonwealths; upon the manegery whereof, the temporal welfare or adversity of his People does chiefly depend?

If we then study the Divine Providence with the same application of mind as others do the Terrestrial Globe, and diligently observe its various, tho' mysterious Dispensations, it will soon satisfie us in this great Truth, Dan. 4.17. That the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. Which is a Prerogative, when he first laid the Founda­tion of his Government, he reserved to himself: and those Laws, which he has since given to Mankind for their instru­ction, and the measures of their comportment under it, seem no way to abridge him in the exercise of this Prerogative. By virtue of which, he still removes Kings, and setteth up Kings, as he pleases, or as he sees sometimes necessary, for the preservation of his Church, or for the punishment of ei­ther King or People. For the proof of both, your own ob­servation, if you impartially recollect and reflect on those notices you have reposited in your minds, can easily fur­nish you with so many instances, that 'tis needless to recount or insist on particulars.

I will only remind of those things which have happen'd in these Kingdoms, and in these late Years. When the Spi­rits of these Nations flag'd, and our Hearts fail'd us for fear, and for looking after those things which were coming on the Earth, Divine Providence was pleas'd to disperse that Cloud of melancholy Apprehensions, by removing the Cause of it; and amidst our Danger and Despondence, surprize us with Safety and Deliverance, by the opportune Arrival of his present Majesty and late Consort. Who out of a com­passionate resentment and tender regard of the just Interest of Christendom, after much importunity, were prevail'd with [Page 3] to accept the Crown of England; not as a Prize of Ambiti­on or Covetousness; not as a Reward of their Merits only; but as an opportunity of doing Good, of saving a sinking State: that in this Sphere they might move more vigorously in defence of the Protestant Religion, and vindication of the Oppressed against the growing Greatness of Arbitrary Power, and the usurpation of Popery.

The commencement of whose auspicious Reign, having no other design to serve than that of our Common Good, gave sufficient encouragement to make us flatter our selves with fair promises of many Halcyon days, and most flourish­ing Condition. Which began to bloom about this little World, and make all our Frost-nipt hopes sprout out in joy.

But alas! such a Blessing was too great for so sinful a Peo­ple to expect the long enjoyment of; whose base ingratitude and continued impenitence under the influence of so much Favour, could not but provoke Heaven, in some measure, to shift the Scene, and speak to us by the Messenger of Morta­lity. For it's usual for God Almighty, by a Deprivation, to teach unthankful men the value of those things which they would not learn by the enjoyment.

O Death! Thou King of Terrour, how terrible and fatal is thy sting! how cruel and inevitable thy stroke! which neither Crowns nor Dominions, neither Mitres nor any Ma­jesty whatsoever, can escape, or secure their Owners from, for one moment. But the Rich, as well as the Poor, the greatest Potentates, as well as the meanest Peasants, must stoop to Death, and pay their Lives as Tribute to this Con­querour, who insults over the Frailty of Human Nature. From whence we see, that the Life of Man is but of little value, and all his Honour but contemptible; because that Worm of Corruption lies at the root of this Gourd, and de­faces the grace and splendour of all earthly things. For no [Page 4] sooner Man draws the Breath of Life, be his Birth and Con­dition what it will, than he is enrolled in the Register of Death; and from the Womb makes swift and direct advan­ces to the Grave. So that in reference to his abode on earth, I may, with the Royal Prophet, call him a vain Shadow; and his life, Jam. 4.14. with St. James, even a vapour that appeareth for a little time, and then vanisheth away. A Life, full of the snares of Death; which, the more it increases, the more decreases; whilst it flourishes, it grows infirm; and the farther it goes, the nearer its approaches are unto Death; from whose Arrest no Claims of Honour, no Distinctions of Quality, no Pra­ctice of Piety and Vertue, can grant any Priviledge or Pro­tection. For that inexorable Sergeant in the execution of his Office, observes no such Marks of difference, as can in the least sway with him to respect the Persons or Conditions of Men.

If either Majesty, or Goodness, or the vigour of youth­ful Constitution, whetted by gentle Exercise, and the strict observance of the Rules of Temperance and Moderation, could have stay'd its violent hand, we should now have had no occasion given us to condole the Funeral Obsequies and Mournful Solemnity of the Best of Women, and of Queens: which bids adieu to all present entertainments of Joy and Pleasure, and clothes the Nation with Sables and Blacks of Sadness; which hangs our Walls, not only with Mourning, but deep Sighs and Groans; and fills these three Kingdoms with melting Eyes, and sighing Accents, for our irrepairable loss.

But oh! what Floods of Tears, what Tyde of Ejulations, can swell so high as to bear a proportion equal to the Me­rits of so great, so good a Personage? Give her of the fruit of her hands, and let her own works praise her in the gates.

[Page 5]In this Chapter the Wise man, (upon whose vast knowledge and experienc'd judgment we may safely depend for the best determination of the Case) after he had enquir'd, who could find a vertuous Woman, and subjoyn'd the reason of his en­quiry, because her price is far above Rubies; gives us a plain, but an exact description of such an excellent Person, as a Rule and Standard, whereby she might be the more easily discover'd and prov'd. He tells us, she is accomplish'd with all the Perfections, both Human and Divine, Natural and Acquir'd, that her Sex can be capable of. She is tender and loyal to her Husband; indefatigably diligent and industrious in Business; prudent and discreet in the government of her Family; charitable to the Poor, bountifully dispensing of her store, to supply the indigencies of all wanting People; affable and courteous to every Person; pious and devout to­wards God; in each of these respects, and in every instance of a vertuous Woman, acquitting her self with popular ap­plause, and the highest commendation.

In the close of this Discourse, I doubt not, but you will all unanimously agree with me, in answering Solomon's que­stion in the affirmative, That we of this Nation had once sound, but, alas! are now depriv'd of such a vertuous Lady, in the Person of our most gracious Queen; as will evident­ly appear, when we have tried her Character by these Marks. In treating of which, I shall, with all humble deference and veneration that is due to a Soveraign Power, endeavour to represent to your view some of her extraordinary Vertues and Perfections.

Here I shall not entertain you, and my self, with a Pa­negyrick on the lively Features, the beautiful Symmetry or well-proportion'd Parts of her Royal Person; tho' that should not be passed by without a particular admiration of it; which grac'd the English Throne, and adorn'd her Ma­jestick Presence with so lovely a meen, as could not but [Page 6] charm the Eyes of all Spectators. Since Mortality, with grief I speak it, I say, since unhappy Mortality has drawn a dark Veil over these Reliques, I shall only recommend to your pious imitation those incomparable, immortal Beauties, and Ennoblements of her Mind, the Ornaments of a meek and quiet Spirit, 1 Pet. 3.4. which is in the sight of God of great price.

Neiter shall I presume to trace, or attend this singular Lady through every Scene and Condition of her Life, as a single Person, or married Woman, as Princess of Orange, or Queen of England; that were a Task enough for a more learned Pen near her Majesty to perform. Tho' in all these Conditions, it may be truly said, She always manag'd her­self with that honourable Reputation and wise Conduct, that she appear'd to have all the Vertue and Goodness, but none indeed, I think none, of the Vanities and Imperfections of her Sex.

In discoursing therefore of her noble Character, I shall a little invert the order which the Wise man has here observ'd, and digest my Matter into this Method. I shall consider,

• 1 First, Her Piety, with some useful Reflections upon it.
• 2 Secondly, Her admirable Condescention.
• 3 Thirdly, Her extraordinary Charity.

These I take to be the chief Characteristicks of a Ver­tuous Woman.

I shall also in the last place, just mention some of her o­ther Vertues, and then apply the whole to our present pur­pose.

1 First, I begin with her Piety; because this is the necessa­ry Foundation of all the other Vertues and Graces of a ver­tuous Woman; and on that score, has the precedence in the nature and order of things. For Piety in the most compre­hensive notion of the word, containing all the Dimensions [Page 7] and Boundaries of the Divine Scheme, is that pregnant Prin­ciple which works the Mind into an universal regard of all God's commands; and, like the animal spirit, diffuses it self thro' the whole Man, producing acts suitable to it self, and in no way repugnant to those commands. Therefore, as the natural motions of a Man are the immediate effects of the animal Spirit, so all his good, moral Actions, proceed from this Fountain of Piety, and are the proper Emanations of this vital Principle.

But without this internal sense of Religion, all our religi­ous Performances can be esteemed no better than meer Form and Pageantry, the Profession of Hypocrites.

Now this genuine sensation of true Piety was admirable in her Majesty, and above the flights of Rhetorick, which dis­cover'd it self thro' the whole course and method of her Life; and that chiefly distinguished, and rais'd her above the rank and condition of ordinary Mortals.

Some indeed are blown up to the high Pinacle of Honour, by the auspicious Gale of Fortune, and owe their height more to the benevolence of others, than to any merit of their own. But then all their towring Height and glitter­ing Shew, without true, solid Goodness to give it life, is but a golden, sensless Effigies, or an airy Meteor, which only dazles the eyes in its transit, and then vanishes into its first Matter.

Whereas Piety is a substantial Good, which intrinsick worth doth infinitely excell all the goods and pomp of Greatness. The one is Human, Earthly, and Temporal; the other Divine, Heavenly, and of Eternal Duration; this raises a Person to an higher step of Advancement then Se­cular Greatness can possibly arrive unto. For Religion, be­ing truly Divine, both in its original, and in its end, as it came down from Heaven, so tends thither again, and thither it exalts its Votaries. In order whereunto it spiritualizes Hu­manity, [Page 8] and never leaves off refining it from its Terrene Im­perfections, till it be in some measure assimulated, and united to the Divine Nature, till our Minds are transform'd into the very Image of the Deity, and in the Apostle's phrase, Christ is formed in us. Gal. 4.19.

By this time, and not before, it is that we have something of true value, and solid Greatness in us. For God Almigh­ty being the Fountain and the Measure of all Perfections, the nearer any Person approaches him, by the practice of Sanctity and Goodness, (the only way and means to become like God) the worthier, and the more to be valued he is; and the more hereby he participates of God's Nature, by so much the more excellent and honourable he must needs be; and consequently the greater praise and esteem should attend him, in respect of that Divine resemblance he bears.

If so, how admirably good, and great, and honorary will this most Religious Princess appear, if we measure her Cha­racter by that Rule, and from thence make an estimate of her Worth? in whom the Divine Idea did so eminently mani­fest it self, in all the Instances of holy Living, that her whole Life was a Pattern not unworthy of our imitation.

As Piety, in its limited sence, signifies Devotion; how con­stant, how regular, and how seraphick was she in this? like pious Anna, Luk. 2.37. serving God night and day in the Temple; so strictly observing the stated times of Publick Prayers, that neither the necessary refreshments of Nature, nor all the hurry and succession of State-affairs, which perpetually crouded in for her adjustment and dispatch, could scarce e­ver extort from her any intermission of them. From hence we may with good reason conclude, That our Lord's dire­ction for praying, Matt. 6.6. in our retirements to the Father, who se­eth in secret, could be no less practis'd in her private Devo­tion.

At the Celebration of every part of Divine Worship, how [Page 9] fixt and intent her mind? how fervent and enflam'd her Af­fections, which were so warm and devotional, as could not but enkindle the cold indifference of all wandring adjacent Minds? How constant and uniform was her whole Practice in the several Duties of the Christian Institution? and that without the least tincture of vanity or ostentation.

And all these pious Performances were the result, not of constraint, like that of a melancholy Recluse, but of free and generous Resolution, of an unaffected, well grounded Zeal; so neither were they cloister'd or confin'd within the narrow limits of her Closet, but mostly acted on the Stage of the World; and by a general, and no less true report, pro­claim'd on the House-top; the sound whereof has long since pierced thro', and ecchoed in every corner of the Land, e­ven from Dan to Beersheba. Whereby this shining Model of Christian Vertues must needs prove the most perswasive Ora­tory, the most effectual means to recommend to, and engage all her Subjects in the Practice of Religion. For Example is of much more force and efficacy than Precept, or the best Discourses: It hath a secret power and influence upon those whom we govern or converse with, to mould and form them into the same manners and disposition. And by consequence, nothing in the World can contribute so much to promote the Honour of God, and the Propagation of the Gospel, as the Exemplary Lives of those who make profession of it. Hence it is we are enjoyn'd to let our light so shine before men, Matt. 5.16. that they may see our good works, and be induc'd thereby to glorifie our heavenly Father.

For this great End, her Majesty was one of the fittest, best accomplish'd Instruments that ever weilded the English Scep­tre. To attempt the Reformation of our Manners, and esta­blish Holiness and Vertue in the Hearts and Lives of these Kingdoms, suitable to the Principles of our Reform'd Religi­on; and to carry on so great a work with success, none was [Page 10] so proper, so well qualified in every respect. To which end, among other qualifications, these three are essentially necessa­ry.

• 1 1. Good Example.
• 2 2. Authority.
• 3 3. Zeal.

1. The first Requisite is good Example. Whoever goes 1 about to reform others, must first see and take care that his own Life be free from those Faults which he would amend in them. For if his Life be tainted with the same Errors, or shew that he has no serious regard to Religion, for what rea­son should other men think that he is in earnest? or if he be, they, who attend more to what a man doth, than what he saith, will be apt to make no other construction of his Ar­guments, be they never so pressing, but this, That they are only the empty flourishes of a well-worded Eloquence or the effects of the Man's natural Passion.

But for that Objection here was no room; the most inve­terate Adversaries could never yet charge this Royal Refor­matrix with any of those Vices which she has been labouring to rectifie in the Nation: nay, they could not but be satisfied in the sincerity of her good Intention, when they saw her Life to be nothing else but the Transcript of our Saviour's Doctrine: this prevented their prejudice, this stopp'd the mouths of Gainsayers. Hence it plainly appears, that no Im­pediment in her Practice could obstruct the accomplishing of this intended Reformation. Had we corrected and fram'd our Lives by hers, we might have been the most religious and happiest People in the World, that ever liv'd since the planting of the Gospel in this Island, which has not these ma­ny hundred years (if ever) seen such a bright Example of Piety and Goodness sitting upon the Throne. Which put Religion into the possibility of attracting others, when they [Page 11] perceiv'd it so illustriously visible in such a Noble Person; whose Example had the highest Authority and Majesty on its side. That's another qualification necessary to render any Example more prevalent.

2. To reform Mankind, or to produce any remarkable change in their Manners, the utmost endeavours of private Men, nay the most vigorous attempts of subordinate Offi­cers, are too weak and ineffective; their Actions being as inconsiderable, as their Persons are regardless, can have no power on their Superiours, it being against the grain and the establish'd course of Nature, whereby the higher Bodies are suppos'd to influence those below; the inferiour Orbs are whirl'd round by the motion of the Primum mobile, and not vice versâ, there is no re-action in this case.

And therefore all Attempts and Endeavours for Reforma­tion are but like beating the Air, vain and fruitless, so long as wickedness reigns in High places, is countenanced by the Pattern of the Higher Powers: as it was some years since; when Idolatry was bearing down before it all bounds of true Piety and Vertue, and ready to establish its Empire by a Statute-Law; for the accomplishing which, there was no­thing wanting but the Concurrence and Votes of the two honourable Houses at Westminster.

But that Point being now weather'd and past, Religion has once again lifted up its Head above the Waters. And Piety, that rare, but necessary qualification of Princes, be­ing return'd to Court, has, from thence, lookt down Vice with a Majestick Countenance; and by the advantage of the Supreme Authority on its side, was (and I hope still is) in a very fair way of recovering its pristin Reputation and Esteem, together with its former Ground. For when Re­ligion comes commission'd and arm'd with the mighty Power of the Prince's Example, who is so disloyal, or strong enough to resist its force? When nothing is herein impos'd [Page 12] on every Subject, but what is frankly perform'd by the Magistrate himself; what should hinder but that Vertue must become fashionable, and that natural Ambition which most Men have of being in the fashion, and like their Governours, make them Religious too?

'Tis a general Observation that Wealth and Honour have these two advantageous Appendages, as they render any Person more considerable, and his actions no less noted; so they create in others an honest Emulation, an aptness to embrace his Dictates, and transcribe his Copies. If those therefore, whose Superiority above others, have vast Au­thority over them, whose Sphere is large, and Influence great, who have many Dependents or Subjects who court their Favour, and whose interest it is to observe and please them; if those, I say, would faithfully discharge that great Obligation which lies upon them, of giving good Exam­ple, what plentiful Harvest of Souls might Heaven reap by them? For the Multitude, like the lesser Lines in the Cir­cle, generally tend to the same Center, either of Vertue or Vice, by a kind of a natural Instinct act, more upon the Principle of Imitation, than upon those of Reason and Re­ligion. Upon this it was that Isocrates grounds his Advice to Nicocles; Isocrates Oratio ad Nicocl. the Advice indeed was worthy of so great an Orator to give, and not below the Dignity of the Magistrate to observe in the Administration of the Government, [...]; i. e. But set your self a Pattern of Temperance and Modera­tion, or Religion and Vertue to others, as knowing that's the usual Mode of the People to conform to, and write after the Copy set them by their Magistrates.

3. Another Requisite in a Person that would Reform o­thers, is Zeal. Zeal is the very Soul and Life of Christia­nity; an Affection, of all others, the most active and vigi­lant, [Page 13] and which is wont to inspire Men with the most pas­sionate care and concernment for Religion, without which all our pretences to it are but formal and superficial.

And this Zeal seems to have had a deep Foundation in the Natural Forwardness of their Majesties Tempers; which, as we have sufficiently experienc'd, put them upon the most dangerous Undertakings, for the Rescue and necessary Defence of the best Religion and Constitution in the World.

When an over-spreading Degeneracy had seized the Vitals of this Nation; when the whole Body was well nigh sick, and over-run by strange Loosness of Manners, and Pro­faneness of Spirit, and had, for many years, labour'd and groan'd under the inevitable pressures of these Epidemical Distempers; to undertake the difficult Cure thereof, no competent Physician was to be found, no, not in our Israel; till Divine Providence, in compassionate regard of our lan­guishing Condition, was pleas'd to enflame and stir up the Zeal of their Majesties to step in to our Help and Assistance. Since their Arrival, and being happily set over us, towards the purging and removing away these Maladies, how dili­gent, how active, and how zealous have they been, not on­ly by their own excellent Examples, but also by injoyning all their subordinate Magistrates to put the Laws in executi­on against the Contagious Evils of the Age; and so with all their might, and by all prudent ways and means, endea­vouring to recover Men out of the Snares of the Devil, whereby too many were taken captive; and to vindicate and secure the Honour and the Worship of the most High God, against the daring Insolence of bold Impiety and A­theism? How dutifully some of the Magistracy obey'd their Injunction, or how far this Reformation has been advanced, is a Reflection beside my present Intention.

[Page 14]However, had the Queen liv'd to give the finishing stroke to her pious Design and Resolution, in joynt Con­currence with our gracious King, (on whom alone, next under Heaven, our Hope is now devolved and united, for the vigorous Prosecution of so glorious a Cause) we might have seen the persecuted Woman in the Apolypse, victoriously triumphing over the old Dragon. But that Victory is yet incompleated, although this Royal Conqueress has already fought her good Fight, kept the Faith, and obtain'd the Crown of Righteousness. I proceed,

Secondly, To consider her wonderful Condescention and 2 most obliging Carriage. What we call Humility in others, may be (I think) not improperly styled Condescention in Princes: which is another Mark of a vertuous Woman, and of a good Christian, and it was a special Ingredient of her Mastesty's Character.

However to vulgar and carnal Eyes this may appear but abject, mean, and a despicable quality, yet really the Soul of Man is not capable of an higher and more noble Endow­ment. It is silly ignorance of one's own Imperfections, and foreign Dependance, I mean upon God, begets Pride, that destructive Elevation of Mind, which transforms the Saint into a Fiend, and which hurl'd down the prime An­gels from the Throne of Glory to the Abyss of infernal Mi­sery. For God hath ever resisted the proud. But Humility results from a better Judgment, and more intimate Acquain­tance with excellent things, which keeps Men from doting on Trifles, or admiring themselves upon some petty Attain­ments. Besides, this abasing Temper imports a peculiar Eminence, beyond all natural and moral Perfections, as be­ing the peculiar Grace of the Gospel; and also the Root and Preserver of all other Graces and Vertues.

[Page 15]Humility is the peculiar Grace of the Gospel. Before the Christian Institution, the World were much strangers to it. Among the ancient Heathens, their Masters of Mora­lity, in their Philosophical Discourses of Fortitude, Tem­perance, Wisdom, Justice, and other Vertues, take no no­tice of that of Humility. And they were so far from pra­ctising it themselves, that we find as deep silence in their Lives as in their Institutions; nay in their Works they affected Popular Esteem, and the Eternizing of their Names. And tho' some of the most rigid Sects of them, pretended by an austere Course of Life, to contemn the World, and mortifie their Passion; yet even in this they were extreme­ly proud; whilst other Men were despis'd by them, themselves desired to be observ'd and esteem'd.

So that Lowliness of Mind is the appropriate Law of our Blessed Saviour, from whose Life and Doctrine we learn it. 'Twas with this he began his Divine Sermon on the Mount, saying, Blessed are the poor in spirit, i. e. the humble. And he continues and ends it with this. Whereby we may understand, both the great excellence of this Vertue, and the great need we have of it; since the Son of God came down from Heaven to teach us the practice of, and make himself our Pattern therein.

As this was the first Corner-stone in the Foundation of our Lord's Building, so 'tis still the Foundation and Preser­ver of all Christian Superstructures. As the Flower imbibes its nutriment, and receives its support from the Root, which being eradicated, the Flower instantly fades and withers; so every Vertue whatsoever, if it do not grow and continue in this Root or Ground of Humility, degenerates into its contrary. All vertuous Actions therefore must be commen­ced, accompanied, and consummated by Humility. If vain Complacence and Self-pleasing thrust in, that mars and spoils the grace and beauty of the best Performances. So [Page 16] necessary then is this humbleness of Spirit for the acquiring and conserving all other Vertues, that even Faith, that first Principle of Christianity, supposeth a submiss and humble Understanding, a Disposition requisite for its Reception and final Improvement.

Whereas Pride is a dangerous Rock, upon which the Faith of many has been split; who have afterwards grown so stiff and tenacious of their Errors, that even Miracles were not demonstration sufficient to restore or convince them.

But this Wind, this Vanity which puffeth up, was so far from taking root, or finding any entertainment in her Highness's Breast, that notwithstanding all the Temptations which surrounded her Royal Person, and might have carried up her Mind to the highest Pyramid of Pride, (had not her Temper been very correct and stay'd) she was humble, in a manner, to the lowest step of Abasure; and yet without any debasement of Majesty, or making her self cheap.

There are two things apt to swell Men's minds, and tempt them to form a fond Opinion of their own Worth, (which oft creates an unjust Contempt of others) name­ly some internal Endowments, or some external Possessi­ons.

As to the first, Nature, Birth, and Education conspired to greaten this Noble Soul with the most exquisite Orna­ments of an accomplish'd Lady. From hence she derived a quick and piercing Apprehension, prompt and retentive Memory, sprightly and active Fancy, clear and solid Judg­ment over-ruling them all. These being all so much im­prov'd by frequent Meditation and Experience, that no sta­tion inferiour to that wherein she was plac'd, no dignity subordinate to what she sustain'd, were worthy enough of so much intellectual Nobility and Goodness; which in very few years are grown ripe for a Crown of immarcessible Glo­ry.

[Page 17]As for External Advantages or Possessions, Fortune, or rather Providence could not, on this side Heaven, have set her upon an higher Pinacle of Honour and Greatness: For Princes are in Scripture styled Gods. Psal. 81.6. They are the Almigh­ty's Vicegerents on Earth.

Now amidst all these high Accomplishments and Altitudes of Honour, she still kept her self within the Region of Hu­mility, like the Sun in this lower Firmament, emitting her benign Influences on all her People, and treating them with all expressions of Humanity and Condescention: which were no ordinary Vertue, no ordinary degree of Abasement: For, tho' Men, who are endow'd with Parts and Excellen­cies above others, should, not unlike the full Ears of Corn, bend the lower; and those, whom God has rais'd in For­tune, paramount as Stars, should, in some sence, seem the lesser for their Height. But that looks like Paradox to the greatest part of Mankind. Human Nature being so prone to swell upon a conceit of its own Perfections, that few Heads are strong enough to endure Heights, and walk up­on Spires and Pinacles, without growing vertiginous; so indeed Wealth and Honour may be, not unjustly, termed; which, like the loftiest Piles, are always assaulted by the highest winds. And the sublimer any Person is advanc'd in Honour and Greatness, the more temptations and ha­zards attend him, and by so much sharper will be the Combat of Vanity and Self-esteem. But then the greater the difficulty and danger are, the more honourable the Vi­ctory wherever it is atchiev'd. According to which Rule, how ineffably excellent was the condescending Vertue of our Great Deceased? which exerted it self to all Men's admiration, in her most obliging Carriage and indefatigable Diligence.

[Page 18] 1 First, In the Obligingness and Affability of her Carriage, expressed to all Mankind. Who, upon any Emergency, was ever debar'd the favour of her Presence, or denied access to her sacred Person; or sent away without a smooth, easie, and satisfactory Answer to his Request? Her Majesty did not disdain to vouchsafe a candid Audience to the hum­ble Petitions of all Addressers, and to the utmost of her power, a ready Redress to those aggrieved; contrary to the humour of those days, when the Higher Power were to be, not petitioned, but obeyed without reserve; when nothing, but fulsom Compliments were received, without a Frown.

But the Temper of this gracious Soul was more serene and free from sullen State and Imperiousness, the ordinary Infirmity of Princes. Her whole Deportment was so easie and pleasing, that it gave a lovely Pattern of chearful Air, admirable Sweetness and Familiarity, which at once gained Affections and preserved Respect in all about her. Thus Humility and Greatness were safe in its own worth; not maintaining it self by a morose distance, but comporting with the most condescending Majesty.

Some Men's Veins swell with their Fortune; and their Pulse keeping time with that, beat so high and quick, as if they fancied Greatness consisted in looking stern and big, or that supercilious Gravity and disdainful Look, could extort a Reverence from all Mankind. Which is so far from being a Mark of true Nobility, that, if I be not mistaken, it is no more than meer Pageantry and Vapour. And also, in its Aims and Hopes, it generally meets with disappointment. For Pride defeateth its own design, and deprives a Man of that Honour it makes him pretend to, whilst true, genuine Humility begets both a Veneration and Love amongst all wise and discerning people. 'Twas this, in particular, that render'd her Majesty so amiable, and such a mighty Soveraign, in the hearts and affections of all men, [Page 19] as far as known. If any thought otherwise of her, 'twas their ignorance of her Worth, or bigotted Prejudice, that blinded their Reason, and biass'd their Judgment, and made them think so.

Another Instance of her extraordinary Condescention was her indefatigable diligence and industriousness, beyond the Custom of any of her quality, and the Example of former Ages.

Tho' Nature and Religion have provided and carve'd out for every Person his proper Calling, wherein he may exer­cise himself, and imploy his Talents, that his time may not lye upon his hands, nor his other Appendages prove Snares unto him. Yet those, whom Providence has prefer'd to a condition of most ease and vacancy, are strongly tempted to pervert that condition into a Life of Sensuality and Idleness. Hence it was, that our Prince's Court, and many of the Nobility counted themselves, ma­numitted from business and industry, as things beneath the Dignity of their Stations, so that working was out of fashion, that Vertue had almost taken its final leave of them, till it was introduced and encouraged by our Queen; whose no­ble Pattern, as well as Prescription had now, not only crea­ted an Imitation in most, but made the Apostle's Canon, in a manner, the standing Law of her Court, 2 Coloss. 3.10. That if any would not work, neither should he eat. This disciplined the Court it self into a Royal Factory; from which, if any could claim exemption, surely they, that sit at the Helm might; who, humanly speaking, might be supposed to be sent into the World, as the Leviathan into the Deep, to take their Pastime therein. And consequently to prescribe Prin­ces and Persons of Quality any Manual Tasks, might well be deem'd, not only absurd, and adjudged ridiculous, but malicious, a levelling Project of robbing them of their Birth-right, of degrading them from those Priviledges [Page 20] which belongs to their States and Conditions, and of mold­ing them again into that Vulgar Mass, from which Divine Providence, and Human Laws, have distinguish'd them.

But this Distinction, and this Consideration were super­seded by a Diviner Principle in this excellent Christian, who thought Working no indecent Vertue in the highest Potentate, but a Duty indiscriminately entail'd upon every Person; By the Obligation whereof, there being none privi­ledged with immunity from improving, in industrious nego­tiation, those Talents, of which God has made them, not Proprietors, but Stewards. How officiously therefore did this mighty Princess condescend to set her own Hands to work, as well as those of her whole Court: not unlike the Heavenly Courtiers, among whom there is not one President of Pride and Sloathfulness, but all incessantly busie them­selves, not only in singing Praises to their Lord, but in the more servile and laborious Offices of being Ministring Spi­rits to Men, to whom, in respect of Nature and Innocence, they are infinitely superiour; and this they do with per­fect alacrity and complacence, thinking it their greatest Ho­nour and Dignity to be thus imploy'd. In imitation of which Angelick Pattern, how constantly and indefatigably busied were our Feminine Court, not only in the great Con­cern of the Sanctuary, but also in Affairs (as one might think) inferiour to the Greatness of their Quality; and that not for any Secular Profit and Advantage accruing to them­selves, but hereby to cut off and obviate all opportunity and incitement to Vice and Folly, of which Ease and Idle­ness are the greatest Incendiaries; and also by their Ex­ample to excite the Nation to the like Vertue of Indu­stry.

Here we must observe, That their Imployments were not vicious or impertinent, but always worthy, useful, and ingenuous. Now was not all this, like the Angels, to [Page 21] do good, purely for the good and benefit of others; others, who were far subordinate in Rank and Circumstance?

In this particular, how agreeable is the Character of So­lomon's Woman to my present Theme? How did her Pra­ctice suit to that? She seeketh wooll and flax, Vers. 13. and worketh willingly with her hands. 15. She riseth also while it is yet night, and giveth meat to her houshold, and a portion to her maidens. She girdeth her loins with strength, 17. and strengtheneth her arms. She layeth her hands to the spindle, 19. and her hands hold the distaff. She is not afraid of the snow for her houshold, 21. for all her houshold are cloathed with double garments. She maketh herself tapestry, 22. her cloathing is silk and purple. These are the Acts of the Vertuous Woman in my Text; and also of our deceased Queen. How exactly do they agree? how well do they hang together? only the latter has out-done the former in her Religious Care and Zeal for the House of God, which she has adorn'd with goodly Gifts and rich Ornaments of her own Manufacture.

Thus her Majesty was pleas'd to stoop to some of the meanest Offices of Life. To whom nothing could be more odious, than to see hands folded up in the bosom of Sloth and Emptiness. Hence it was that she would admit no Per­son to be idle or unimploy'd in her Royal Presence. No­thing is so irksome, so tedious to a diligent and industrious Soul, than vacation from Business; and nothing more de­sirable, and more grateful to its Temper, than innocent Ex­ercise and Imployment.

Thirdly, Another Mark of a Vertuous Woman is Cha­rity. Charity, in its largest acceptation, comprizes the 3 Whole of Religion. 'Tis the Sum and Abridgment of our Saviour's Doctrine, and the Whole Duty of Man written in a smaller Character. For all that ever God requires of [Page 22] us, amounts to no more but this, That we heartily and effectually Love him, and one another. Therefore Love, says the Apostle, Rom. 13.10. is the fulfilling of the Law. And I may add, 'Tis the Soul of the Universe, and that which brought down God (who is Love) to Man, as well as that by which Man must ascend to God again.

But in that extent Charity is forreign, and beyond the limits of our present purpose. Only that Branch of it, which we call Mercy and Compassion, falls under our con­sideration. In this sense the Wise man reckons it among the Properties of his Vertuous Woman. After he had de­scribed her Industry and Diligence for acquiring of Wealth, he sets this Vertue in the front of her Disbursement, (as the principal use she makes of her Acquest) She stretcheth forth her hand to the poor, Vers. 20. and reacheth her hands to the needy.

So essentially necessary indeed is this Vertue to any Per­son's being truly Vertuous and Religious, that I need not cast about for Arguments to prove it, or to urge the Pra­ctice of it. For Kindness and Compassion is one of the prime and essential Inclinations of Mankind. By the im­pulse of Natural Instinct we are prompted to it. And to put off the Bowels of Mercy, what is it, but in effect to be devested of Humanity, to un-man and brutalize one's self? Be sure we do hereby disrobe our selves of Christia­nity, whereof doing good, and Acts of Mercy are the main and most substantial Part; the most acceptable Sacrifice we can offer, the most pleasing I had almost said meritorious Service we can perform to Almighty God: For 'tis that which derives to us all the Divine Gifts we are capable of re­ceiving.

Now this Charity consists in giving, and in forgiving. For both which our gracious Sovereign of blessed Memory, was highly Eminent and Exemplary.

[Page 23] First, In Giving. You have already heard what extra­ordinary 1 measure of Piety she was endued with, to which her Charity must needs bare an equal proportion. For in whose heart soever that Principle is permitted to make a deep impression, as Heat in the Centre, it never fails to diffuse it self into the Circumference; so infallibly will this Divine Spark extend and manifest it self in the more visible effects. All the products and emanations of that Soul, which is thus inspired and enflamed, will resemble their Parent. An instance of this we have in this pious Princess, who, as she neglected no Duty of Piety towards God, so likewise made her Love to Him shine forth most resplendently in Offices of Kindness and Beneficence to his Creatures. She had it not to learn, That she could not please, or glorifie her Heavenly Father better, than by bear­ing much Fruit, or which is all one, doing much Good in the World.

This was the only Motive which, in that Critical Jun­cture, sway'd her, to the acceptance of the English Crown. And whilst she wore it, she had no other Affection to gra­tifie, no Interest to serve by it, but the Good of this Church and State, and her own most vehement Zeal for the doing of it.

For my part, I know no Instance of Charity compara­rable to that of rescuing whole Nations from the Snare laid for them, from the brink of Despair and Ruin; and to succour those who are persecuted for Righteousness sake. Herein, who hath ever expressed greater Readiness, Warmth, and Activity, than King William and Queen Mary.

To hazard one's Life to preserve another Man's is no common Act of Charity. But for Princes to venture their Lives for the good of any People, is yet a greater matter: [Page 24] this renders the Kindness more precious and valuable, accord­ing to the Worth and Dignity of the Undertakers. For such to expose themselves, and all that is dear to them in this World, to save Kingdoms, is to imitate the unparallel Love of our Blessed Saviour, who spent a whole Life of Three and thirty years, in doing good to all the King­doms and Nations of the Earth, and to every Member thereof; and then to consummate their Happiness, laid down that Life, and spilt his Divine Soul, for the pur­chase of it. Tho' All that be such a mysterious Instance of Divine Love, as no expression of Human Affection can possibly, by many degrees, come up near to: yet how like to that, tho' it falls infinitely short of it, is this, when Persons of the highest State, (who being seated on such a Rock, as the waves of Fortune could not probably shake) reach down their helping hands to relieve a People tost in a tempestuous Sea of Dangers; when they, who might have set in a Calm, squandring their time in ease and luxu­ry, free from corroding Cares, assume the Rolling of the restless Stone of State-Imployment, and toil at it with sin­gular Address and Integrity; and undergo the tedious Fa­tigues of Camps, the thousand hazards and difficulties of Battels, besides the dangerous passings of a boysterous Sea, and the dangers of secret Conspiracies; and all with un­daunted Courage and unwearied Patience, for the Defence of Religion, and the Liberty of Christendom, even while Death every moment stares them in the face; herein, I say, they bear the nearest resemblance that can be to our Great Redeemer.

This alone (if there were no other Instances of Chari­ty) might sufficiently serve to compensate the omission of all other. But in them, this generous Princess, was not wanting neither. The natural greatness and Generosity of her Mind, being much enlarged by the additional Improve­ment [Page 25] of a pious Institution, were every whit equal, I should have said superiour, to the Eminence and Plenty of that Condition wherein Providence had placed her. And con­sequently, as her extraordinary Ability, the easie access to her Person, and the wonderful Affability of her Temper, were no little Motives and Encouragements to all sorts of Persons to repair to her Majesty for favour and relief, (that she could never be to seek Objects and pressing Occasions to dilate her bountiful Heart, and disperse her benign Influ­ences) so she would, not only courteously entertain, but, to the utmost stretch of her Capacity, grant them what they had requested; and that, in such a manner, as migh­tily enhanc'd the value of every Kindness she bestow'd, the Frankness of her doing it doubled the benefit and obligation. Men spoil a good Turn, when it is extorted from them. It loseth its Grace and Acceptableness, when it is done grudgingly, and as of necessity.

But so full of Goodness was this Royal Heart, that like the extended full Breasts of a nursing Mother, it could not be at ease without continual venting it self, till it sometimes caus'd in her one of the deepest Resentments, to find her Treasury exhausted, before the streams of her Bounty had filled every Chanel, satisfied every Supplicant.

That she has not left as fair and lasting Monuments of her Charity, as any of her Royal Predecessors, must be im­puted to the brevity of her Life, and the expensive circum­stances of our present Affairs. For doubtless such a gene­rous Soul could not want for mighty Projects of erecting them, and of doing much more good.

Secondly, As to the other Office of Charity, which con­sists in Forgiving, and is peculiarly styled Clemency, her 2 native Tenderness pre-dispos'd her Temper to that; so that had she only swum with the stream of Natural Affections, [Page 26] her Compassion had been worthy enough of our Remark and Admiration. For the Nature of that Sex, consisting of softer Mold, is generally more pliant and yielding to the impression of Pity; and by the strength of Imagination re­doubles the horrour of any sad Object. But as Grace out­goes Nature, so her compassionate Temper, and Readiness to Forgive, was heightned to a pitch more than ordinarily remarkable; which often transported her to such Acts of Mercy and Oblivion, as made some apt to tax the present Establishment with excess therein; there being not any thing more to be fear'd in it, than its too much Mildness and Clemency. But thereby she shew'd her better Skill and sin­gular Talent in the prudent Managery of this Nation, in a way corresponding with their Genius, which may be led by such a gentle Method, but can't be driven by an harsher Treatment. This, I am perswaded, made more Friends, the other might have procur'd more Enemies to the present Go­vernment.

For that Government which is founded in Blood and Vio­lence, can be neither safe nor lasting. But Gentleness and Moderation are a firmer Foundation, as being most agreea­ble to the Evangelical Dispensation; and consequently most capable of Divine Benediction, and also to the People, an easier Yoke, and a lighter Burden.

What strong Cathartic do often endanger, Conserves and Electuaries seldom fail to preserve. These co-operate gent­ly with the Faculties of Nature; but those by their rapid Convulsions tear the Bowels, and are apt to put the whole Frame into disorder.

Their Majesties therefore, being no such rough and re­solute Physicians, had learnt the Art of Curing the Diseases of the Body Politick, from a more skilful Master, even from him who has taught us, That as Wine is to be pour'd into the wound to search, so Oyl is also necessary to supple; [Page 27] both sometimes expedient to effect the Cure. Thus the Affections of Male-contents and Delinquents have been courted over to a better mind, by methods of Mildness and Pardon, rather than by the force of the Secular Arms, or rigorous Execution of Laws.

When Antoninus Pius was once by Aurelius charg'd for the like remisness and lenity, he reply'd, Opus de temporibus mundi, in vitâ Ant. Pii. That he had rather save one Citizen of Rome, than kill a thousand enemies. We know who has done the latter, many times over, with great­est Courage and Bravery, whilst he made Acts of Indempni­ty the Vehicle of Grace and Obligation to all his Dome­stick Foes.

It is a Mark of no ordinary Goodness, when hurt, to be able to forgive; nor any little Glory to put up Injuries, to pardon Provocations, that deserve the severest Penalty. Such Clemency, such Tenderness in Princes makes them look the most like to the Most High, most resemble Him, whom they represent, and whose most glorious Attribute is, To have Mercy and to Forgive: and not only cast a glori­ous Lustre round about, attracting the Eyes and Hearts of other Men, but it reflects chearful and solacing Gleams of Glory on Majesty it self. In a word; This Grace, being the most excellent and perfect Act of Charity, inspires Kings and Queens with a Greatness and Goodness of Mind, equal to their high Stations, and fit for God's Vicegerents; in whom certainly nothing is more admirable than a generous Goodness and Clemency, even towards great Enemies and Offenders, so far as is consistent with the Publick Safe­ty.

Against what hath been said under this Head, there may perhaps be one Objection, made in favour of some Persons, unhappily fallen under hard measures, since this great Re­volution.

In Answer to that, let the Necessities of Government, [Page 28] the indispensable Obligation of executing Laws (the Dispen­sing Power being at this time of day out of doors) be du­ly and impartially weighed; and Reasons enough will ap­pear to vindicate their Majestie's Proceeding, and to con­vince any unprejudiced Mind concerning their great un­willingness therein. The truth is, the Queen had such a quick sense of Men's Sufferings of any kind, that in giving them ease, she took a special Complacence; but to find herself sometimes straightned, or disabled of that, by some unfor­tunate Impediment in the Object, she accounted one of her greatest Infelicities. The Malice and Ingratitude of Men were not able to obstruct the flowings of her Love; she overlook'd Injuries, pitied Folly, and overcame Evil with Good. Is it any wonder then, that such a Person as this was reverenc'd and admir'd, and counted the Darling of Mankind? This inward Goodness, this compassionate Be­nignity of Spirit reflected a graceful Air upon all she said and did; and now renders her Memory precious and grate­ful to Posterity, making it lovely, and continue like the Perfumes in their Ashes, uncorrupted in the midst of Cor­ruption.

Having thus gone thro' my three first Propositions, should I here enter upon the Consideration of her other Vertues and Accomplishments, Time would fail me before I could arrive to a full Period. I shall therefore only crave your patience would give me leave, just to touch her Loyalty to the King, and her admirable Resignation at Death.

To compleat the Parallel between the vertuous Woman in the Proverbs, and this Royal Princess, (who rather ex­cell'd the other in all the Perfections of an accomplish'd, good Christian; Vers. 11,) 'Tis said, The heart of her husband doth safely trust in her; so that he shall have no need of spoil. She will do him good, 12. and not evil all the days of her life. [Page 29] The Application of all which was not impertinent to this, Royal Person; who, to a Punctilio, discharg'd the Duty of a most Loyal Wife. So tender was she of the King's Person, so just to his Interest, so faithful to his Secrets committed to her Breast, and so sensibly concern'd for all his Affairs, that it may be truly said of Her, Many Women have done vertuously, but Thou excellest them all.

Her Patience and Resignation in Death, was of the same Stamp with her other Graces and Vertues. Crowns and Dominions are such tempting things, as make Men aspire after with greatest vigour and intensness of Mind; and which, when got, are retain'd and grasp'd with that obstinacy and tenaciousness, that Men generally express as great re­luctance and regret at parting with them; and will not let lose their hold, even at the Summons of Death, without the sharpest Conflict and Violence. But here was a Crown laid down with the same Indifference it had, at first, been taken up. The Commutation for an immortal One, was the chief Aim of her Care and Ambition. Her Conversa­tion having been so long in Heaven, that her lively Hopes and constant Expectance, I had almost said Fruition, of those ravishing Joys and Glories above, had long since unlac'd and wean'd her Mind from the Pleasures and Embraces of Sensual Enjoyments. Her Thoughts were fix'd there, her Desires always ascending thither, where full and endless sa­tisfaction is to be found. So that neither the Charms of this World could arrest her Affections, nor its Frowns di­sturb her Fears: She was not taken with its Applause, nor griev'd at the leaving of it. She was morally dead before she died, and paid that Debt to Nature. To die well is the Result of a well-spent Life; but to die without being sick is the special Favour of God, which he vouchsafed to this his peculiar Favourite, whose precious Soul, in a single Sigh, step'd over into the other World.

[Page 30]All that now remains, is to improve and apply what hath been deliver'd, to our Present purpose. The Design of this Discourse is, First, To possess you with due Sence of our present Loss: Secondly, To excite you to a vigorous Imitation of this excellent Example.

1 First, The main Design of this Discourse is, to possess you with due Sence of our Loss in the Person of this ex­cellent Princess. The true Standard, whereby we are to measure the Loss of any thing, must be taken from, either the Benefit we might have reap'd by it, or the Detriment consequential to the Deprivation of it. By both these Ways, we shall come, to understand the Nature of our pre­sent Loss.

As to the Benefits, we might have reap'd by this excel­lent Princess, we can easily conjecture at them, partly by those which we have already receiv'd by her; to whose, and his Majesty's wise Providence, under God, we owe the free Enjoyment of our Religion and Civil Properties. And partly, by those incomparable Qualifications for the doing of Good, she was endued with, and which I have been de­scribing to you. What glorious Advantages should we have enjoy'd under her Government, if she had liv'd to the ut­most Period of Nature, and done all the Good we could have hop'd from her? How much Good might a Person, so qualified as she was, so dispos'd, so resolv'd, so indefatiga­ble in Business, we can, not uneasily, judge, by what she has done? How much more Good might, and would she have done, had she liv'd to the full Age of a Man? But to be taken off, at Two or Three and Thirty, in the Flower of her Age, in the beginning of her doing Good to these Nations, when she might have liv'd at least as long again, (if it had pleas'd God to have spar'd her to us) to go on in [Page 31] doing as she did; the Thought of this hath much pain, much uneasiness in it: who is able to bear the weight of it?

As for the other way of discovering the Nature of our Loss, the Detriment that may follow the Death of so ex­cellent a Magistrate, (I pray God we incur none) is yet an Embryo in the Womb of Time: we are much at a loss in our Guesses of what that may be.

This I am sure of, that tho' the good God, who never doth any thing ill, intended this immature Fall for her gain, whom he has taken to himself; and whom he has taken at that time, which doubtless suited best to her Circumstan­ces, tho' some cannot discern it, who consider not, That the righteous is taken away from the evil to come: Isai. 57.1. yet our Loss is great and irrepairable; and therefore we have just Cause to grieve for our selves, and for the Church, who are depriv'd of the Benefits of such a Queen: how much more, since for ought we know, she is taken away for our sins? since for ought we know, it is because the Age was not worthy of such a Blessing? Since for ought we know, 'tis in order to some Judgment, which will come the sooner, seeing she, who stood in the Gap, is gone, when we have filled up the measure of our Iniquities, which God Almighty never fails to punish.

This Consideration must needs affect us with deep sence of our Loss. O! how shall the English World, this Mo­therless Land, weep Elegies enough to condole the un­timely Fall of This Royal Cedar, This Light of our Eyes, This Breath of our Nostrils, This Anointed of the Lord; of whom, we said, under her wings we shall be safe! If, as St. Paul speaks, for a good man, Rom.. 5 7. some would even dare to die; who would not have died for her, who was worth ten thousands of the People? O! that our Sighs and Tears could reverse the irreversible Sentence, and re­prieve [Page 32] her to Life again! but, alas! that were an impossi­ble thing, and unlawful for us even to attempt. All that we can do, in this case, is, to pay our just Tribute of Sor­row to her Sacred Memory, and take up David's Lamenta­tion over Saul, and over Jonathan his Son: The Beauty of Israel is gone; 2 Sam. 1. how is the mighty fallen? Tell it not in Gath, publish it not in the streets of Askelon, the Enemies Cities and Countries; lest the daughters of the Philistines rejoyce; lest the Daughters of uncircumcis'd Papists triumph. Ye daughters of Israel weep over your Nursing Mother, who clothed you in Scarlet, with other delights: who put on Orna­ments of Gold upon your Apparel.

Methinks I hear the valiant Joshua, that Heroick Prince, who has so often fac'd the King of Terrour, without a frightful Thought, as if he knew no such Passion as Fear. Methinks I hear him mourning in secret, sighing out his tender Affections in such sorrowful Expressions, as those of the Royal Prophet; I am distressed for Thee, my dear Con­sort; very pleasant hast Thou been unto me: Thy Love to me was wonderful, passing the Love of Women, &c. May the God of all Consolation buoy up his drooping Spirit, under the weight and load of so much grief: and continue him many and many years, to be be the Folstern Father of this Church, the Defender of the Faith, and the Bulwark of this Nation; and together with him, those Royal Branches in whom we have a farther Prospect of a Protestant Succes­sion, and an Happiness to come. Which Consideration serves particularly to set here bounds and shores to our Grief and Lamentation.

Secondly, Another Design of this Discourse is, to excite you, and my self to a vigorous Imitation of this excellent Example. A good Example is of very great advantage to Religion; and no less useful and beneficial to all Men that would be Religious.

[Page 33]Example is of so great Advantage to Religion, that it is the very Life of it; wherein Religion appears in its native Complexion, and real Features: whereas the most Learned Discourses do but varnish it over with dead Co­lours.

Example also is no less useful and beneficial to all that would be Religious: It points out the visible way, how they may become so; gives us the best assurance, that ei­ther the Nature of the thing is capable of, or our selves can rationally desire, of the Reality and Excellence of Reli­gion: walks before us in all the Ways of Wisdom, shew­ing us, that there are no Difficulties therein, but what may be conquer'd by Diligence and sincere Endeavour: and so perswades and encourages us to tread in its Steps, and follow its Tract.

From hence its evident, that a good Example is the most convincing, instructive Argument in the World; and of far more efficacy than any Precept or Counsel, as has been prov'd above. These are made up only of Words and Notions, which are but aireal and intelluctual; and there­fore often prove flat and fruitless: whereas That is a sub­stantial, demonstrative Guide, that convinces Mankind that Vertue is both practicable and truly delightsome: These are but artificial Descriptions of it, resembling the dark Shade and languid Colours of the Picture: But That is the very Picture or Image of God animated, and most ad­vantageously expos'd to Publick view, or the Original, breath­ing in the Life of Man, and walking upon the Stage in its lovely Charms and Attractions.

To assist us then in our Christian Race, we would do well to set always before us the best and most excellent Exam­ples, which are thus useful and advantageous. Among all the Modern Examples, what can be propos'd so adequate to the Christian Life, so attractive and cogent to us, as the [Page 34] Life of this most Christian Queen? which seems to be en­tirely compos'd of those Celestial Vertues that are the pro­per Graces and Ornaments of a Godlike Soul. Surely we can't resist its force, and the mighty sway of its Authority, or undervalue and forget it, without the greatest difficulty and prodigy of Ingratitude: especically if we reflect on all that Good which was in her, and all that Good which we have received by her means. Unless we are resolv'd to prove forgetful and ungrateful, we can't but acknowledge it with profound Respect of Praise and Esteem. Now the best Respect of Praise and Esteem, and the highest Venera­tion we can possibly express to her sacred Worth, is this, to transcribe the fair Copy she has left with us; and by That, rule our Lives: It's left with us, yea, it is recommended to us by all the Endearments imaginable. Our Imitation of it is both safe and warrantable from Scripture. The Author to the Hebrews tells us, Heb. 6.12. That we should be followers of them, who thro' faith and patience inherit the promise. And again, we must remember them, Ch. 13.7. which have the Rule over us, and their Faith follow, considering the end of their Conver­sation; i. e. when they are dead, and gone, we are still to remember them, their Works and Conversations, so as to endeavour the Imitation of them, to follow their Christian Profession, their Sanctity and Goodness.

If we chance to discern any little Blemishes in them, (for who is free from Faults and Imperfections in this imper­fect state?) them we must pass by; Charity obliges us to cover and forget them. We are to be followers of all good Men, only so far, as they were of Christ, that perfect and compleat Pattern of Holiness, Justice, and Temperance, who did no sin, 1 Pet. 2.22. neither was guile found in his mouth.

[Page 35]To shut up all:

Let us, as many of us as love Religion, our Souls, and this late Patroness of Vertue, follow her singular Piety, and unaffected Goodness. Let's follow her constant and regular Devotions towards God. Let's follow her exact and uni­form Self-government, according to all the Rules of Tem­perance and Sobriety. Let's follow her innocent and can­did, her free and ingenuous Conversation amongst Men; which was neither vain nor morose, neither haughty nor sordid, but equally pois'd between all extremes. Let's imi­tate her impartial Distribution of Justice. Let's imitate her humble and meek Temper, which abhor'd Affectation and Vain-glory. Let's imitate her charitable and compassionate Disposition, which was without Noise and Respect of Per­sons. Lastly, and to crown all our imitations, let us en­deavour to imitate the admirable Patience of this calm and serene Soul, under all the Terrours and Agonies of Death, which a Conscience void of Offence will obtain.

This will lead us thro' the Ways of Pleasantness, and all the Paths of Peace; and at last waft us over to a more de­lightsome Country. Where we shall again see and enjoy the sweet Society of all Holy Men and Women that are de­parted this Life in the true Faith and Fear of God's Holy Name, and gone before us into the Mansions of Eternal Bliss: we shall enjoy them without the apprehension or danger of ever parting; and we shall be unspeakably happy in each o­ther's Embraces. Where we shall behold our Blessed Savi­our, the Founder of our Faith, and the Author of our E­ternal Redemption: we shall, not only behold him in all his Glory, but enjoy the utmost Effects of his infinite Love, and live with him for ever, in his heavenly Habitation: where dwells an undisturbed Peace, and overflowing Plen­ty: where neither Diseases approach the Body, nor Vices have access to the Mind, nor Guilt does stain the Soul: [Page 36] where shall be Life without fear of Death, and Joys with­out mixture of Sorrow, without Allay, and without End. To which happy Mansion God of his Infinite Mercy and Goodness bring us all in his good Time, thro' Jesus Christ our Lord.