Some THOUGHTS on the CHARACTER OF Solomon's Virtuous Woman, Preached in a SERMON AT THE Parish-Church of Croyden, On the occasion of Q. Mary's Death, January the 6th. 1694/5. Printed at the Request of those that heard it. By JOHN EVANS M. A. London: Printed for Sam. Crouch at the corner of Popes-Head-Alley, over-against the Royal Exchange in Cornhill. 1695. To the Honourable the Lady Coningsby, Wife of the Right Honourable Thomas Lord Coningsby. MADAM, THis Discourse, how unpolished soever its Dress is, presumes to prostrate itself at your ladyship's feet, begging your kind Acceptance and Sanctuary, upon this Recommendation, that to this Address, 'twas not the vanity of gracing the Title Page by prefixing so great a Name to it, which moved me, but my deep Veneration of your Worth, and the Sense of my Gratitude for the more than ordinary share your Honourable Family have ever vouchsafed me in their Favour. I am conscious, that the vast Disproportion the meanness of this Performance carries to the transcendent Majesty of its noble Theme, can no other way be secured from blame and censure, then under the protection of so great a Patroness: a Patroness, whose Greatness consists not in mere Cumulation of swelling Titles, or glittering Outside, but in personal Dignity and real Goodness; the Description whereof should I essay to draw, the Draught would fall so far below the Excellence of so high, so complete an Original, as by the very attempt I should incur the same Gild, I stand self-arraigned for, in the subsequent Presumption, I mean that of sullying the illustrious Characters of those Divine Accomplishments, which an Apelles' Pencil, the most skilful Artist cannot sufficiently delineate or represent; and may therefore more prudently be passed by in silent Admiration and Esteem. Let it herein suffice, and that with great truth, to say, if a Commutation could have been accepted for this Royal Death, your Ladyship would with the First have expressed your Loyal Affection in the Oblation of the Substitute, as evidently appears by that ample Proportion of Grief which yourself voluntarily bears on this mournful Occasion. And would the World but prove so just and grateful to our common Benefactrix, as your Ladyship does, in writing after so fair a Copy; her late Majesty's Memory on that stock might grow immortal, and (what is the general Ambition of Mankind) reflect as fragrant odor on the Dead, as on the Living, and those that are yet unborn. Such an excellent Person indeed had merited an Apotheosis among the Ancient or Modern Romans: had she died in their Communion, they would have enroled her Name in the Registers of their Polytheism, preserved her Sacred Relics for Divine Homage and Adoration: Altars had been erected and Sacrifice offered to Her. But that Work of Supererogation is too much, as well as bare Remembrance is too little: there is a safe Medium between these Extremes, and that is Thankfulness to God for, and Imitation of her matchless Piety and Virtue: This is all the Honour, and the highest Respect, either she is capable of receiving, or we of paying to her Merits; which Debt is so religiously discharged by your ladyship's ingenuous Deportment; to whose genuine Candour I humbly submit these Papers, to overlook those Faults, which are too palpable to bear the examination of exact, impartial Judgement. May my Lord and your Ladyship, after having been many years, the one an Ornament to the Church, the other an useful Pillar of the State, like ripe Fruit, in the Vintage of old Age, drop into Abraham's Bosom; and may those tender Branches, which Heaven hath blessed you with, commence as early and grow up as perfectly in Religion, as our most Christian Princess did, is the constant sincere Prayer of, Madam, Your Ladyship's most humble and obedient Servant JOHN EVANS. PROVERBS XXXI. 31. Give her of the fruit of her hands, and let her own works praise her in the gates. THO' some unthinking Heads may be willingly apt, and would fain persuade 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 mere 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 Occurrences, as are far above the capacity of natural Causes to produce; which therefore plainly discover and point out the Al-wise counsel and uncontrollable proceedings of an Almighty Agent, that manages and overrules 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 Governor 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 concerned. For these are worthier Subjects for him to exert and employ his Divine Powers upon, and capable of reflecting the most Glory on his Majesty. 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 satisfy 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 happened in these Kingdoms, and in these late Years. When the Spirits of these Nations flagged, and our Hearts failed us for fear, and for looking after those things which were coming on the Earth, Divine Providence was pleased to disperse that Cloud of melancholy Apprehensions, by removing the Cause of it; and amidst our Danger and Despondence, surprise 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 prevailed with 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 ourselves with fair promises of many Halcyon days, and most flourishing Condition. Which began to bloom about this little World, and make all our Frost-nipped 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 Terror, 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 Conqueror, 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 sooner Man draws the Breath of Life, be his Birth and Condition what it will, than he is enroled 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 Virtue, can grant any Privilege 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 stayed 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 irreparable loss. But oh! what Floods of Tears, what Tide 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. In this Chapter the Wise man, (upon whose vast knowledge and experienced judgement we may safely depend for the best determination of the Case) after he had enquired, who could find a virtuous Woman, and subjoined 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 discovered and proved. He tells us, she is accomplished with all the Perfections, both Human and Divine, Natural and Acquired, 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 virtuous Woman, acquitting herself 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 deprived of such a virtuous 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 Sovereign Power, endeavour to represent to your view some of her extraordinary Virtues and Perfections. Here I shall not entertain you, and myself, with a Panegyric on the lively Features, the beautiful Symmetry or well-proportioned Parts of her Royal Person; tho' that should not be passed by without a particular admiration of it; which graced the English Throne, and adorned her Majestic Presence with so lovely a mien, as could not but 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 Relics, 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 managed herself with that honourable Reputation and wise Conduct, that she appeared to have all the Virtue 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 observed, and digest my Matter into this Method. I shall consider, First, Her Piety, with some useful Reflections upon it. Secondly, Her admirable Condescension. Thirdly, Her extraordinary Charity. These I take to be the chief Characteristics of a Virtuous Woman. I shall also in the last place, just mention some of her other Virtues, and then apply the whole to our present purpose. First, I begin with her Piety; because this is the necessary Foundation of all the other Virtues and Graces of a virtuous 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 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 itself through the whole Man, producing acts suitable to itself, 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 mere Form and Pageantry, the Profession of Hypocrites. Now this genuine sensation of true Piety was admirable in her Majesty, and above the flights of Rhetoric, which discovered itself through the whole course and method of her Life; and that chiefly distinguished, and raised her above the rank and condition of ordinary Mortals. Some indeed are blown up to the high Pinnacle 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 towering Height and glittering Show, without true, solid Goodness to give it life, is but a golden, senseless Effigies, or an airy Meteor, which only dazzles the eyes in its transit, and then vanishes into its first Matter. Whereas Piety is a substantial Good, which intrinsic worth doth infinitely excel 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, 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 transformed into the very Image of the Deity, and in the Apostle's phrase, Christ is form 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 itself, in all the Instances of holy Living, that her whole Life was a Pattern not unworthy of our imitation. As Piety, in its limited sense, signifies Devotion; how constant, how regular, and how seraphic 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 Public Prayers, that neither the necessary refreshments of Nature, nor all the hurry and succession of State-affairs, which perpetually crowded 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 practised in her private Devotion. At the Celebration of every part of Divine Worship, how fixed and intent her mind? how fervent and inflamed her Affections, which were so warm and devotional, as could not but enkindle the cold indifference of all wand'ring 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 cloistered or confined 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, proclaimed on the Housetop; the sound whereof has long since pierced through, and echoed in every corner of the Land, even from Dan to Beersheba. Whereby this shining Model of Christian Virtues must needs prove the most persuasive 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 enjoined to let our light so shine before men, Matt. 5.16. that they may see our good works, and be induced thereby to glorify our heavenly Father. For this great End, her Majesty was one of the fittest, best accomplished Instruments that ever wielded the English Sceptre. To attempt the Reformation of our Manners, and establish Holiness and Virtue in the Hearts and Lives of these Kingdoms, suitable to the Principles of our Reformed Religion; and to carry on so great a work with success, none was so proper, so well qualified in every respect. To which end, among other qualifications, these three are essentially necessary. 1. Good Example. 2. Authority. 3. Zeal. 1. The first Requisite is good Example. Whoever goes 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 show 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 rectify 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 stopped 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 framed our Lives by hers, we might have been the most religious and happiest People in the World, that ever lived 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 perceived 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 Superiors, it being against the grain and the established course of Nature, whereby the higher Bodies are supposed to influence those below; the inferior Orbs are whirled 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 Virtue, 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 weathered and past, Religion has once again lifted up its Head above the Waters. And Piety, that rare, but necessary qualification of Princes, being returned to Court, has, from thence, looked down Vice with a Majestic 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 commissioned and armed with the mighty Power of the Prince's Example, who is so disloyal, or strong enough to resist its force? When nothing is herein imposed on every Subject, but what is frankly performed by the Magistrate himself; what should hinder but that Virtue must become fashionable, and that natural Ambition which most Men have of being in the fashion, and like their Governors, 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 Dependants 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 Centre, either of Virtue 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 yourself a Pattern of Temperance and Moderation, or Religion and Virtue 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, 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 Majesty's Tempers; which, as we have sufficiently experienced, put them upon the most dangerous Undertake, for the Rescue and necessary Defence of the best Religion and Constitution in the World. When an overspreading Degeneracy had seized the Vitals of this Nation; when the whole Body was well nigh sick, and overrun by strange Looseness of Manners, and Profaneness of Spirit, and had, for many years, laboured and groaned 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 pleased to inflame 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 enjoining 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 obeyed their Injunction, or how far this Reformation has been advanced, is a Reflection beside my present Intention. However, had the Queen lived to give the finishing stroke to her pious Design and Resolution, in joint 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 obtained the Crown of Righteousness. I proceed, Secondly, To consider her wonderful Condescension and most obliging Carriage. What we call Humility in others, may be (I think) not improperly styled Condescension in Princes: which is another Mark of a virtuous 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 Dependence, I mean upon God, begets Pride, that destructive Elevation of Mind, which transforms the Saint into a Fiend, and which hurled 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 Judgement, 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 Virtues. 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 Virtues, 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 Eternising 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 mortify their Passion; yet even in this they were extremely proud; whilst other Men were despised by them, themselves desired to be observed and esteemed. 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 Virtue, 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 Cornerstone 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 Virtue whatsoever, if it do not grow and continue in this Root or Ground of Humility, degenerates into its contrary. All virtuous 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 necessary then is this humbleness of Spirit for the acquiring and conserving all other Virtues, 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' 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 stayed) she was humble, in a manner, to the lowest step of Abasure; and yet without any debasement of Majesty, or making herself 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 accomplished Lady. From hence she derived a quick and piercing Apprehension, prompt and retentive Memory, sprightly and active Fancy, clear and solid Judgement overruling them all. These being all so much improved by frequent Meditation and Experience, that no station inferior to that wherein she was placed, no dignity subordinate to what she sustained, were worthy enough of so much intellectual Nobility and Goodness; which in very few years are grown ripe for a Crown of immarcessible Glory. As for External Advantages or Possessions, Fortune, or rather Providence could not, on this side Heaven, have set her upon an higher Pinnacle 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 herself 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 Condescension: which were no ordinary Virtue, no ordinary degree of Abasement: For, tho' Men, who are endowed with Parts and Excellencies above others, should, not unlike the full Ears of Corn, bend the lower; and those, whom God has raised in Fortune, paramount as Stars, should, in some sense, 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 Pinnacles, 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 advanced 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 achieved. According to which Rule, how ineffably excellent was the condescending Virtue of our Great Deceased? which exerted itself to all Men's admiration, in her most obliging Carriage and indefatigable Diligence. First, In the Obligingness and Affability of her Carriage, expressed to all Mankind. Who, upon any Emergency, was ever debarred the favour of her Presence, or denied access to her sacred Person; or sent away without a smooth, easy, 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 fulsome 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 easy and pleasing, that it gave a lovely Pattern of cheerful 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 itself 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 mere 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 rendered her Majesty so amiable, and such a mighty Sovereign, in the hearts and affections of all men, as far as known. If any thought otherwise of her, 'twas their ignorance of her Worth, or bigoted Prejudice, that blinded their Reason, and biased their Judgement, and made them think so. Another Instance of her extraordinary Condescension 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 carveed out for every Person his proper Calling, wherein he may exercise himself, and employ his Talents, that his time may not lie upon his hands, nor his other Appendages prove Snares unto him. Yet those, whom Providence has preferred 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 Virtue 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 itself 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 deemed, not only absurd, and adjudged ridiculous, but malicious, a levelling Project of robbing them of their Birthright, of degrading them from those Privileges which belongs to their States and Conditions, and of moulding them again into that Vulgar Mass, from which Divine Providence, and Human Laws, have distinguished them. But this Distinction, and this Consideration were superseded by a Diviner Principle in this excellent Christian, who thought Working no indecent Virtue in the highest Potentate, but a Duty indiscriminately entailed upon every Person; By the Obligation whereof, there being none privileged 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 Precedent of Pride and Sloathfulness, but all incessantly busy themselves, not only in singing Praises to their Lord, but in the more servile and laborious Offices of being Ministering Spirits to Men, to whom, in respect of Nature and Innocence, they are infinitely superior; and this they do with perfect alacrity and complacence, thinking it their greatest Honour and Dignity to be thus employed. In imitation of which Angelic 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) inferior to the Greatness of their Quality; and that not for any Secular Profit and Advantage accrueing 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 Virtue of Industry. Here we must observe, That their Employments were not vicious or impertinent, but always worthy, useful, and ingenuous. Now was not all this, like the Angels, to 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 wool and flax, Vers. 13. and worketh willingly with her hands. 15. She riseth also while it is yet night, and giveth meat to her household, 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 household, 21. for all her household are clothed with double garments. She maketh herself tapestry, 22. her clothing is silk and purple. These are the Acts of the Virtuous 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 outdone the former in her Religious Care and Zeal for the House of God, which she has adorned with goodly Gifts and rich Ornaments of her own Manufacture. Thus her Majesty was pleased 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 unemployed 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 Employment. Thirdly, Another Mark of a Virtuous Woman is Charity. Charity, in its largest acceptation, comprizes the Whole of Religion. 'Tis the Sum and Abridgement of our Saviour's Doctrine, and the Whole Duty of Man written in a smaller Character. For all that ever God requires of 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 foreign, 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 Virtuous Woman. After he had described her Industry and Diligence for acquiring of Wealth, he sets this Virtue 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 Virtue to any Person's being truly Virtuous 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 unman and brutalize one's self? Be sure we do hereby disrobe ourselves 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. First, In Giving. You have already heard what extraordinary 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 itself into the Circumference; so infallibly will this Divine Spark extend and manifest itself in the more visible effects. All the products and emanations of that Soul, which is thus inspired and inflamed, 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 glorify 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, swayed her, to the acceptance of the English Crown. And whilst she wore it, she had no other Affection to gratify, 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: 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 tossed 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-employment, and toil at it with singular Address and Integrity; and undergo the tedious Fatigues of Camps, the thousand hazards and difficulties of Battles, besides the dangerous pass of a boisterous 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 stairs 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 of a pious Institution, were every whit equal, I should have said superior, to the Eminence and Plenty of that Condition wherein Providence had placed her. And consequently, as her extraordinary Ability, the easy 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 enhanced the value of every Kindness she bestowed, 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 itself, till it sometimes caused in her one of the deepest Resentments, to find her Treasury exhausted, before the streams of her Bounty had filled every Channel, 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 native Tenderness predisposed her Temper to that; so that had she only swum with the stream of Natural Affections, her Compassion had been worthy enough of our Remark and Admiration. For the Nature of that Sex, consisting of softer Mould, is generally more pliant and yielding to the impression of Pity; and by the strength of Imagination redoubles the horror of any sad Object. But as Grace outgoes Nature, so her compassionate Temper, and Readiness to Forgive, was heightened 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 feared in it, than it's too much Mildness and Clemency. But thereby she showed her better Skill and singular Talon 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 persuaded, made more Friends, the other might have procured 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 cooperate 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 learned the Art of Curing the Diseases of the Body Politic, from a more skilful Master, even from him who has taught us, That as Wine is to be poured into the wound to search, so Oil is also necessary to supple; both sometimes expedient to effect the Cure. Thus the Affections of Malcontents 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 charged for the like remissness and lenity, he replied, 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 Indemnity the Vehicle of Grace and Obligation to all his Domestic 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 cheerful and solacing Gleams of Glory on Majesty itself. 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 Public 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, 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 majesty'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 straightened, 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 flow of her Love; she overlooked Injuries, pitied Folly, and overcame Evil with Good. Is it any wonder then, that such a Person as this was reverenced and admired, 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 through my three first Propositions, should I here enter upon the Consideration of her other Virtues 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 complete the Parallel between the virtuous Woman in the Proverbs, and this Royal Princess, (who rather excelled the other in all the Perfections of an accomplished, 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. The Application of all which was not impertinent to this, Royal Person; who, to a Punctilio, discharged 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 concerned for all his Affairs, that it may be truly said of Her, Many Women have done virtuously, but Thou excellest them all. Her Patience and Resignation in Death, was of the same Stamp with her other Graces and Virtues. Crowns and Dominions are such tempting things, as make Men aspire after with greatest vigour and intenseness of Mind; and which, when got, are retained and grasped 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 unlaced and weaned her Mind from the Pleasures and Embraces of Sensual Enjoyments. Her Thoughts were fixed 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 grieved 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, stepped over into the other World. All that now remains, is to improve and apply what hath been delivered, to our Present purpose. The Design of this Discourse is, First, To possess you with due Sense of our present Loss: Secondly, To excite you to a vigorous Imitation of this excellent Example. First, The main Design of this Discourse is, to possess you with due Sense 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 reaped 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 reaped by this excellent Princess, we can easily conjecture at them, partly by those which we have already received 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 enjoyed under her Government, if she had lived to the utmost Period of Nature, and done all the Good we could have hoped from her? How much Good might a Person, so qualified as she was, so disposed, so resolved, 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 lived 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 lived at least as long again, (if it had pleased God to have spared her to us) to go on in 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 irreparable; and therefore we have just Cause to grieve for ourselves, and for the Church, who are deprived of the Benefits of such a Queen: how much more, since for aught we know, she is taken away for our sins? since for aught we know, it is because the Age was not worthy of such a Blessing? Since for aught we know, 'tis in order to some Judgement, 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 sense 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 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 Enemy's Cities and Countries; lest the daughters of the Philistines rejoice; lest the Daughters of uncircumcised 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 Heroic Prince, who has so often faced the King of Terror, 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, etc. 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 myself 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. 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; giveth us the best assurance, that either the Nature of the thing is capable of, or ourselves can rationally desire, of the Reality and Excellence of Religion: walks before us in all the Ways of Wisdom, showing us, that there are no Difficulties therein, but what may be conquered by Diligence and sincere Endeavour: and so persuades 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 proved 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 Virtue 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 exposed to Public 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 proposed so adequate to the Christian Life, so attractive and cogent to us, as the Life of this most Christian Queen? which seems to be entirely composed of those Celestial Virtues 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 resolved 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 through 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 complete Pattern of Holiness, Justice, and Temperance, who did no sin, 1 Pet. 2.22. neither was guile found in his mouth. To shut up all: Let us, as many of us as love Religion, our Souls, and this late Patroness of Virtue, 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 poised between all extremes. Let's imitate her impartial Distribution of Justice. Let's imitate her humble and meek Temper, which abhorred 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 Terrors and Agonies of Death, which a Conscience void of Offence will obtain. This will lead us through 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 Gild does slain the Soul: where shall be Life without fear of Death, and Joys without mixture of Sorrow, without Alloy, and without End. To which happy Mansion God of his Infinite Mercy and Goodness bring us all in his good Time, through Jesus Christ our Lord. FINIS.