Of Remembrance and Imitation Of Deceased Holy Rulers. A SERMON Preached at ROTTERDAM, March the 15th 1695, New Style. The DAY of Her Majesty's FUNERAL.  
By JOHN SPADEMAN, M. A. Minister of the English Church there.  
LONDON, Printed for Tho. Parkhurst, at the Bible and Three Crowns in Cheapside, near Mercers-Chapel, 1695.   

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NEither the seeming Unsuitableness of the Text, nor the real Defects of the Sermon (the marks of a hasty Composure) have deterred Me from venturing it abroad: For I hope my Design will be approved by all Good Men, who will grant it to be a seasonable Office, to p●… the Duty of Imitating the Piety of our Deceased QUEEN; whole Death is an unspeakable Loss to this Age: But 'twill be much 〈◊〉 dangerous, if SHE (who was Greater than the Queen of the Sou●… shall rise up in the Judgement ●…th this Generation, and condemn it; because Her Christian Virtues were not followed.   

Of Remembrance and Imitation of Deceased Holy Rulers.  HEB. xiii. 7. 
Remember them which have [had] the rule over you, [who have spoken to you the word of God,] whose faith follow, considering the end of their conversation.  
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 affirmed (against the common Opinion) That 'tis better to go to the house of mourning, then to the house of feasting, Eccles. 7.2. But at this time, the Providence of God calls us to a House of Mourning that hath most Extraordinary Characters: All things considered, 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 adorned 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 Sepulchers with such Marks of highest Honour, which is paid 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 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 outlive 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 do.  
The devouring Grave hath swallowed up the Beauly, and all the Bodily Excellencies of the Deceased 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 Us more Happy, than Legacies, or even Children left by Her; which latter, God also pleased 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 show the truest Kindness to ourselves; 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 deceased 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 deceased 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 enjoined 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 suitable 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 called to consider a Twofold Duty, to be performed unto deceased Holy Rulers, and a proper Direction to assist the Performance of the latter.  
The Two Duties enjoined, with respect to deceased Holy Rulers, are 

I. The Remembering 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 Remembering 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 esteemed. The common Desire of it, has been looked 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 expenses 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 judged it a sufficient Reward of their learned Labours, that they might be able say, as the Roman Poet did, 
Horat.  Non omnis moriar— postera crescam laude recens: I shall not totally die and be extinguished; 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] Tacitus relates, How Tiberius signified to the Roman Senate, that it was his chief Request, both to the Romans and their Allies, That whenever He should die, they would honour his Deeds and Name, with Praise and a Good Remembrance. Annal. IU. Cap. 38. Where the Remark of that Author expresseth the common Sentimenss, Vnum insatiatiliter parandum, prosperam sui memoriam.   
II. All the Methods used 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 condemned 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] The true Names of those who built the famous Egyptian Pyramids, have long since been lost. Wo●…n's Reflections on Ant. Learn. Pag. 107.  But if they are remembered, 'tis with Infamy and 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 adjudged 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 than 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 excelled the Honour of Princes. Marry (the Sister of Lazarus) who poured the precious Ointment on the Head of Christ, hath a lasting and honourable Remembrance, wherever the Gospel is preached. 
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 mentioned, 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 Virtue, (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 observed 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 covered 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 walked in the 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 judged to have the greatest efficacy. It must therefore be an inexcusable negligence, to forget the Faith and Holiness which alone we are obliged to imitate: And this leads us to consider the  
II. And principal Duty enjoined in the Text, and laid down in these Words, Whose Faith follow, or imitate; where it must be premised, 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 convinced 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 unfeigned Faith, or Piety, which was in Timothy, and had first dwelled 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 Combatant. Again in this Epistle, Heb. 12.2. Christ is styled, 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 Judgement, 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 deceased 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 Memory; but this is by no means enough, the great Duty to which you are most strongly obliged, 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 Body's Mouth, 
Clau●.  Componitur Orbis Regis ad exemplum. 
[a] Cicero in his last Book de Legib. has most wisely observed that Vicious Rulers are most pernicious to a State, saying of 'em, Plus exemplo, quam peccato nocent; and adds, that a very few Eminent Persons, Vel corrumpere mores civitatis, vel corrigere possunt.  How often is it charged 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, as many do falsely imagine that strict Religion is inconsistent with Honour and Greatness; and are prejudiced against it, when they see it entertained by Persons of a lower Rank. 
[a] In the early Ages of the Christian Church, this was a common Objection made by the Heathens, that the Christians were mostly of the meanest Rank and Condition, as is related by Minut. F. Chrysost. in 7 Hom. on the 1 Ep. Cor. and many others.  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 served 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 Counsellors, etc. 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 used to honour deceased Rulers, such as Poems and Orations, public 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] D. Siculus in his ● B. relates of the Aethiopians, that if any of their Kings were maimed, his Friends would maim themselves; and when a King died. his Acquaintance killed themselves to honour him.  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 deceased: But when we imitate the Piety and Virtue 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 publicly useful after their death, and so doth compensate the Damage that is caused by their departure out of the World. If the deceased Queen, whose death we lament, could be raised to life again, this would be justly counted a public 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 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 safeguard, than any Courage, or Conduct, than any Armies, or Navies can be. God himself has assured 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 persuaded 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 harkened unto me, and Israel had walked in my ways: I should soon have subdued their Enemies, etc.  
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 used about the 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 restrained 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 Say and Counsels of such are especially valued and regarded; because at such a time Men will not dissemble, and are least biased by Common Opinion. When therefore the last Words and Actions of a Christian agree with his former Life, they are an Authentic Seal, by which he signs his Religious Choice and Conversation. 'Tis often seen, that Wicked Men, when Death approacheth, change their Note, and hearty condemn their own Evil Life; yea, they will warn others against such a Course as themselves lived 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 Doctrine which he professed and obeyed, with his last Breath; yea, (when he is called) 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 Patriarches, after a Description of their Virtues, he saith of them, These all died in Faith, Heb. 9.13. i e. At their Death, they acted the same Faith which had governed their Lives. There is no just Pretence, to suspect that strict Religion is a Cheat, or Counterfeit-shew; for 'tis owned and stuck to, at a time when Men are the most obliged 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 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 proved 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 in need of this Cordial, than at the End of our Lives, when we are entering 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 nourished 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 show, 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. But the diligent Christian, who has employed his Time and Opportunities in Pleasing and Honouring of God, hath just reason of Rejoicing, 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 used the language which we read, 2 Tim. 4.7,8. I have finished my course: henceforth there is laid up for me a crown of righteousness; etc. '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 lengthening of his own Life, which they judged necessary for the Public 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 lived 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 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 denied even by her Enemies.  
Her Parentage and Descent, Her Beauty and Wit, Her Moral, Conjugal and Royal Virtues must be passed over in Silence, as not necessary to my Design, which is only to represent the Christian Virtues, 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 through Acquaintance with Religion. Ignorance, or a consused 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 prefer any other Skill before this: They are able to discourse pertinently of Business, and News, and the Cases that occur in War and Peace; but the Bible is a strange Land to 'em, (as if they were no ways concerned in it:) But so it was not to this Pious Queen, whose constant Diligence in Studying the Scriptures, and Reading the Books that explain it, may shame some who are called 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 gained 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 though the deceased Queen was educated in a Vicious Court, and lived many Years in a Country where the Day of God is almost universally profaned, 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 employed it as a Portion of Sacred Time: And by holding on in this course, she gained strength to resist and overcome the Temptations, by which those of Her Order, (as also most others) are vanquished and enslaved. 'Twere hearty to be wished, that those who are willing publicly 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 the Lord's Supper, which she would not partake of, without spending many retired 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 Public Solemnities of Worship, (as too many, both High and Low, do;) 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 adorned 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 lived 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 confined to one Party, or to the Church of which Herself 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 loved and valued the Image of God, wherever She found it. 'Tis well known how frequently (I may say, constantly) She joined 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 Thanked One of that Quality, for a Practical Book of Divinity, which He had published, 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 wished the removal of 'em. What did hinder Her Healing and Peacemaking Designs, I shall not stand to inquire.  
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, choose rather to lay out their Treasures 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 Virtuous Woman, did most visibly belong to the deceased 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 alleged 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 caused the widow's heart to sing for joy, etc.— 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 crowned 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 :) yet She could receive the Sentence and Message of Death with an undaunted Mind, and a cheerful 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 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 washed Her from Her Sins, in His own Blood, and bestowed 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] The Heathen Romans were not ignorant of this Conculsion: For on the Death of the Virtuous M. Antoninus, there was no Lamentation made at his Funeral: Die regii Funeris nemo illum plangendum censuerit, certis omntbus, quod à diis commodatus, ad Deos rediisset. Capitolin.  But we have the justest Cause to mourn for ourselves, 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 lived, therefore God hath removed her from this World; in which, 'tis to be feared, the Darkness will now increase, when so great a Luminary is Eclipsed. And the darkness of Impiety, and Profaneness will draw after it a black Tempest of Calamity and Desolation. The untimely Death of a Religious Ruler, hath often been a Presage, and Forerunner of National Judgements. 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 Fellow the Faith, and Imitate the Holiness of the Deceased QUEEN. Can 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 touched 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 revived, 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 Expense 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 Relic 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 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 sanctify 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 cheerfully 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 Virtues should be slighted and undervalved!  
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-condemned, if we refuse to Imitate One whom we ourselves 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 myself, 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 hearty 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 ourselves?  
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 enjoyed. Christ, the Sun of Righteousness, shines alike to the lowest Shrub, and the tallest Cedar. Nay,  
5. Fifthly, We have much fewer Hindrances in the Practice of Religion: The Snares and Temptations of a Crown, and a Court, are most dangerous Obstacles in the Way to Happiness. 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 flnished 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 QVEEN: Farewell, Happy and Glorious SAINT: May Thy Memory always live in our Breasts, and Thy Example be efficacious in our Lives.  
THE END.