Sermon 15 March 1695, Sermon

Sermon 15 March 1695 · Sermon

Of Remembrance and Imitation Of Deceaſed Holy Rulers. A SERMON Preach'd at ROTTERDAM, March the 15^th 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.

Advertiſement.

NEither the ſeeming Unſuitableneſs of the Text, nor the real Defects of the Sermon (the marks of a haſty Compoſure) have deterr'd Me from venturing it abroad: For I hope my Deſign will be approv'd 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 Judgment …th this Generation, and condemn it; becauſe Her Chriſtian Vertues were not followed.

p. 1Of 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 affirm'd (againſt the common Opinion) That 'tis better to go to the houſe of mourning, then to the houſe of feaſting, Eccleſ. 7.2. But p. 2at this time, the Providence of God calls us to a Houſe of Mourning that hath moſt Extraordinary Characters: All things conſider'd, it may truly be ſaid, That in ſeveral Ages, there hath not been ſuch a Funeral as that which is celebrated this Day. I ſpeak this, not with reſpect to the Ceremonies and Magnificence of it, (which are very extraordinary,) but on the account of its Sorrowful and Sadning Circumſtances: For not only a Royal and Crowned Head is laid in the Duſt, but a Religious and Holy Ruler is removed out of the World: A Queen, whom the Grace and Spirit of God adorn'd with a far richer and more glorious Crown than that of the fineſt Gold. So that She was the Flower of Princes, the Glory of her Order, and the great Ornament of her Age and Nation.

Such a Treaſure, the Righteous offended God hath taken away from this World, which was not worthy of it; And if ever a Pompous and Magnificent Funeral was due to any, it is to Her: And perhaps few deceaſed Princes have been attended to their Sepulchres with ſuch Marks of higheſt Honour, which is pay'd to Her, not only throughout her own Kingdoms, but alſo in theſe Provinces, which did enjoy her happy Influence, and therefore can underſtand how juſtly She deſerves the moſt Mournful and Magnificent Obſequies. But it will be granted, that the moſt Pompous Funeral can't do any Advantage unto Her, who Eccleſ. 9.6.Eccl 9:6can have no more for p. 3ever a ſhare in any enjoyments under the ſun. And it can bring as little Profit to the Living, even to the Spectators of ſo unuſual an Interment, which will be ended within the narrow bounds of one Day. But we muſt conclude, That whenever God raiſes up ſo Eminent an Example of Holineſs, 'tis on deſign of procuring a laſting Beneſit to the World, and of conveying ſuch Advantages as will out-live the Preſence of that Exemplar. And 'tis our own fault, if we do not ſhare in theſe Advantages; which will more enrich us, than the inheriting of a whole Kingdom would doe.

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

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

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

The Two Duties enjoin'd, with reſpect to deceaſed Holy Rulers, are

p. 5I. The Remembring of them after their Death.

II. The Following, or Imitating of their Faith.

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

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

I. An honourable Rememerance after Death, is commonly and juſtly eſteem'd. The common Deſire of it, has been look'd on as an Evidence of the Immortality of human Souls. However that be, (which 'tis hot proper now to diſpute) 'tis certain, that there is a ſtrong deſire planted in our Souls, of perpetuating our Names and Memories after we have left the World? vaſt expences of Pains and Treaſon have been laid out on this very thing. The Learned have been willing to employ their Time and Labours, to leave behind 'em ſome written Monuments, to preſerve their Memories; and have judg'd it a ſufficient Reward of their learn'd Labours, that they might be able ſay, as the Roman Poet did, Horat.Non omnis moriar—poſtera creſcam laude recens: p. 6I ſhall not totally dye and be extinguiſh'd; but ſhall grow after Death, by the ſucceeding Praiſe that ſhall be given me. Princes and Great Men have expended their Treaſures on Buildings, and other magnificent durable Works; as we read of Abſalom's Pillar, erected only to preſerve his Name, 2 Sam. 18.18. And 'tis related by Moſes, that one chief deſign of thoſe who built the Tower of Babel, was to make themſelves a Name; i. e. to procure for themſelves an Honourable Remembrance after Death. Gen. 11.4.[a][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 dye, they would honour his Deeds and Name, with Praiſe and a Good Remembrance. Annal. IV. Cap. 38. Where the Remark of that Author expreſſeth the common Sentimenſs, Ʋnum inſatiatiliter parandum, proſperam ſui memoriam.

II. All the Methods us'd by wicked Men, can't procure 'em an honourable Remembrance after death. While they live, their Power and Terror may gain ſome Flattering Praiſes; but after death, their Name is condemn'd to Infamy and Reproach. Prov. 10.7. **The name of the wicked ſhall rot.There is an Art of embalming dead Bodies, to prevent their Putrefaction, but nothing can embalm the Name of the Wicked. Many times their Memory is quite forgot, and buried under the duſt of Time, notwithſtanding all their Endeavours to preſerve and perpetuate it. [b][b]The true Names of thoſe who built the famous Aegyptian Pyramids, have long ſince been loſt. Wo…n's Reflections on Ant. Learn. Pag. 107.But if they are remembred, 'tis with Infamy and p. 7Execration, as are Abſolom, Haman, Herod, Nero, and many more, who have left their Name for a Curſe, as God did once threaten the Idolatrous Jews, Iſa. 65.15.

III. 'Tis the Will of God, that the Righteous ſhould have an honourable Remembrance after their death. This is one Reward, which the ſupreme Ruler hath adjudg'd to them that fear God. Pſal. 119.6. The righteous ſhall be in everlaſting remembrance. And to ſuch who want Children to perpetuate their Memory, God did promiſe to give a Name better then of ſons and daughters, Iſa. 55.5. And this is laid down as an univerſal Maxim, that The Memory of the Juſt is bleſſed, or honourable, Prov. 10.7. Many are the Inſtances of thoſe who lived obſcure and unregarded, to whom after their death, God has given a Name that has excell'd the Honour of Princes. Mary (the Siſter of Lazarus) who poured the precious Ointment on the Head of Chriſt, hath a laſting and honourable Remembrance, whereever the Goſpel is preach'd. Matth. 26.13. Act. 18.3.Matt 26:13Acts 18:3Aquila 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

p. 81. The Conſideration of this, is proper to excite Rulers unto Religion and Piety while they live. Indeed this ought not to be the principal Motive, but it may be regarded in its place, as a lower Reward, which the divine Bounty beſtows on them who have faithfully ſerved him. Among other Marks of God's Favour, by which David was encouraged unto the Service of God, this is mention'd, that the Lord had given him a Name, like to the Name of the great men that are in the Earth, 2 Sam. 7.9. Whatever doth animate and excite a Magiſtrate unto Religion and Vertue, (as the Honour that attends 'em is proper to do) muſt highly promote the common Good. And

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

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

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

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

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

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

II. Reaſon which enforces this Duty is, That the imitation of Pious Rulers, is the beſt way of honouring 'em after their death. All agree, that a good King or Queen ought to be honoured after their leaving of the World. Many ways have been invented, and ſtill are us'd to honour deceaſed Rulers, ſuch as Poems and Orations, p. 13publick 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][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 kill'd 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 deceas'd: But when we imitate the Piety and Vertue of a Ruler after his Death, this is an infallible Teſtimony of unfeigned Eſteem. This doth erect the moſt laſting Monuments unto his Memory; for by this means, the Souls of Men become ſo many Shrines and Temples, where he lives and inhabits, after he is taken out of the World. In the

III. And laſt place, The Imitation of Holy Rulers, renders 'em publickly uſeful after their death, and ſo doth compenſate the Damage that is caus'd by their departure out of the World. If the deceas'd Queen, whoſe death we lament, could be rais'd to life again, this would be juſtly counted a publick and exceeding Gain; but it will be a far greater Advantage, if her Holy Example doth live after Her. Her Life (abſtractly conſidered) can't do ſuch Service p. 14unto our Nation, or the Proteſtant Intereſt, as her Faith and Piety can do, were they generally followed: for theſe would be a far better defence and ſafe-guard, then any Courage, or Conduct, then any Armies, or Navies can be. God himſelf has aſſur'd us, That rigteouſneſs exalts a Nation, Prov. 14.34. We of this Age have had a convincing Experience of the Truth of what the Pſalmiſt has affirmed, Pſal. 33.16,17.Ps 33:16Ps 33:17That no King is ſaved by the multitude of an Hoſt, and a mighty Man is not delivered by much ſtrength: An Horſe is a vain thing for ſafety. O that We, and our Brethren, could be perſwaded to try this unfailing Experiment! I mean the Practice of True Holineſs, to which God hath promiſed deliverance and ſucceſs, Iſa. 33.6. Wiſdom, and righteouſneſs, ſhall be the ſtability of thy times, and ſtrength of ſalvation. To the ſame purpoſe is the known Declaration, made by the bleſſed God, Pſal. 81.13,14. O that my people had hearkned unto me, and Iſrael had walked in my ways: I ſhould ſoon have ſubdued their Enemies, &c.

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

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

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

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

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

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

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

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

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

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

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

V. The Fifth and laſt Inſtance of Her Faith and Piety (which I ſhall mention,) was, Her Bounty and Liberality unto the Diſtreſſed. Thoſe who never had themſelves Experience of Want and Diſtreſs, are tempted unto a Neglect and Diſregard of the Miſerable: Moſt of the Great, and Rich, chuſe rather to lay out their Treaſures p. 24on any Vanity, than in Relieving the Deſtitute and Diſtreſſed. But this Pious Queen was rich in this kind of Good Works; and did as willingly ſeek out Objects of Her Charity, as others do avoid 'em. The Character which Solomon gives of a Vertuous Woman, did moſt viſibly belong to the deceas'd Queen, Prov. 31.20. She ſtretcheth out her hand to the poor; yea, She reacheth forth (both) her hands to the needy. And it might truly have been ſaid of Her, what Job alledg'd as an Evidence of his Sincerity in the Service of God, Job 29.13,15,16. The bleſſing of him that was ready to periſh, came upon me, and I caus'd the widows heart to ſing for joy, &c.—By ſuch a Chriſtian Practice, this wiſe Queen laid up Treaſure in Heaven, and therefore was not unwilling to remove from this Earth. And this leads us to reflect on the Happy End of Her Converſation, Her Triumphant Death, which crown'd Her Religious Life. For though few could find more Charms in Life, than She, on the account of Her Age and High Station, together with the general Love of Subjects and Strangers; (all which are wont to render an Untimely Death very unwelcom:) yet She could receive the Sentence and Meſſage of Death with an undaunted Mind, and a chearful Submiſſion to the Divine Diſpoſal. She needed not to beg longer Time to prepare for Death, (which is the common Requeſt of High and Low, who firſt underſtand the Uſe of Life, when the End of it approaches:) This folly ſhe was not guilty p. 25of, but as a Wiſe Virgin had betimes Mat. 25.7.Matt 25:7trimmed her Lamp, and dreſſed her Soul to meet the Heavenly Bridegroom, who hath waſh'd Her from Her Sins, in His own Blood, and beſtow'd on her a far more glorious Crown then that which Death hath taken from her Head. So that we have no cauſe to mourn for Her, 1 Theſ. 4.13.1 Thess 4:13as thoſe who have no hope: [a][a]The Heathen Romans were not ignorant of this Conculſion: For on the Death of the Vertuous 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 our ſelves, and our Nations, yea to lament this forlorn Earth, which hath loſt ſo excellent an Inhabitant, and rare Example of Chriſtian Piety: We may juſtly ſuſpect, that becauſe ſhe was ſo little imitated, while ſhe liv'd, therefore God hath remov'd her from this World; in which, 'tis to be fear'd, the Darkneſs will now encreaſe, when ſo great a Luminary is Eclips'd. And the darkneſs of Impiety, and Prophaneſs will draw after it a black Tempeſt of Calamity and Deſolation. The untimely Death of a Religious Ruler, hath often been a Preſage, and Fore-runner of National Judgments. Thus it fell out to the Kingdom of Judah, after the death of Joſiah, 2 Chron. laſt Chap. compared with the latter end of the preceding. And our Nation had the ſame ſad Experience, after the death of the Pious young King Edward the VI. on which immediately followed the bloody and diſmal Days of Q. Mary.

p. 26To prevent ſuch Calamities, no better Direction can be given, than that laid down in the Text; viz. To Follow the Faith, and Imitate the Holineſs of the Deceaſed QUEEN. Could we, and thoſe who were related to Her, be perſuaded to walk in the ſteps of her Faith and Piety, We ſhould reap more Advantage after Her Death, than We did in her Life. 'Tis a memorable Wonder that is related, 2 King. 12.21. how when a dead Man was cast into the Sepulchre of Eliſha, as ſoon as he touch'd the Bones of Eliſha, he revived, and ſtood up on his feet. We may hope, That if the Holy Example of the deceaſed Queen, might touch our dead Souls, they would be reviv'd, and gain ſpiritual Life; yea, our Nation would live, and be made a Praiſe in the Earth.

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

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

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

p. 283. Thirdly, We ſhall be Self-condemn'd, if we refuſe to Imitate One whom we our ſelves Praiſe and Commend. A Life that is not worthy to be Imitated, can't deſerve Commendation. What ſhall we anſwer to our Judge, when this perplexing Queſtion is put to us; If you did Commend, why did you not Imitate Her? And, If you would not Imitate, why did you Commend Her? I perſuade my ſelf, that few Princes have found more to Commend 'em, than the Lamented QUEEN, both in her Life, and after her Death: And yet I fear, few will heartily endeavour to follow Her Example. But let us conſider, That to be condemned out of our own Mouths, is the ſaddeſt Caſe in the World, Luk. 19.22. How can we eſcape, when we are condemned by our ſelves?

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

5. Fifthly, We have much fewer Hinderances in the Practice of Religion: The Snares and Temptations of a Crown, and a Court, are moſt dangerous Obſtacles in the Way to Happineſs. p. 29The 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.Num 23:10die the death of the Righteous, is as vain, as 'tis common to thoſe who will not work Righteouſneſs. The end of a Journey muſt have ſome reſemblance unto the quality of it. We muſt never expect to have the latter End of the Religious, and to overcome the laſt Enemy, if We refuſe to Imitate them who have fought the good ſight of Faith, and have flniſh'd their Courſe with joy: As this Pious Queen did, whom her Imitators ſhall ſee ſhining with a far brighter Glory than any Throne can beſtow. Till then, Farewell, Great and Excellent QƲEEN: Farewell, Happy and Glorious SAINT: May Thy Memory always live in our Breaſts, and Thy Example be efficacious in our Lives.

THE END.

End of the text · John Spademan, Sermon 15 March 1695 (1695)