IF there be any Force either in Precept, Pro­hibition, Promise, or President, to engage to Holiness of Conversation; doubtless the Chri­stian is under the greatest Obligation. No Re­ligion so strictly commands Holiness: Be ye holy in all manner of conversation: Nor more prohibits un­holiness; without which no man shall see the Lord. Heb. 12.14. Where do we meet with the like encouraging Pro­mises? having the promise both of the life that now is, 1 Tim. 4.8. and of that which is to come. Or where so strict and obliging Patterns and Examples, not only the Presi­dent of the holy Jesus, who went up and down do­ing good; but also a Cloud of Witnesses, where­of we have one in the Text, holy David, who served out his Generation.

In the projecting Age wherein we live, he is a very inconsiderable person that hath not some De­sign or other on foot; but there is no Design a Christian ought to have in in pursuit, comparable with that of glorifying God, and saving of his Soul: All others compared with this; whether raising [Page 2] great Estates and Fortunes, or climbing up to high­est Pinnacles of Honour, are but low and beggarly Designs. Nor is there any other way we can bet­ter express our reall care for carrying on this good Design, than by a suitable Comportment and en­deavour to do as David did, to serve out our own Generation: Nor any Rule for us to square our Con­versation by, in order to the glorifying of God, and serviceableness, than the Rule David walked by, viz. the Will of God. And whosoever walketh in this Way, and by this Rule, may expect a David's Issue and Event, to fall asleep, to be ga­thered to their Fathers, and receive a glorious Re­surrection. The words as they lye in the Rela­tive sence, are brought in to prove the Resurrecti­on of Christ, and that as a thing foretold by the Psalmist, That he would not suffer his Holy One to see corruption: But David saw corruption, and there­fore the Prediction of the Psalmist relates to Christ, and not personally to David: For David, after he had served out his generation by the will of God, fell on sleep, and saw corruption, &c.

But I shall consider the words absolutely in them­selves, which contain these three Considera­bles.

First, Good David's Agency and Fidelity, He serv­ed out his generation.

Secondly, The Canon or Rule of his Activity, the will of God.

Thirdly, The Exodus, or Event of both, which doubtless was happy, He fell asleep, and was ga­thered to his Fathers.

[Page 3]Of these three in their order,

First, Holy David's fidelity and agency, who serv­ed out his Generation, i. e. the whole series, course and scope of his Life, was how he might be ser­viceable to God, in all the parts thereof, not only in a fit and mood, by starts, and fits, but through­out his Generation.

Whose excellent Pattern, Note. recommends to us a necessary, and important Duty incumbent upon us, to be Active, and Serviceable to God in our Generation, in all the Stations and Relations Gods Providence sets us in. He did not serve God, as a Servant his Master for a Year, or an Apprentice for seven Years, as long as his Indentures last, but he was as a bored Servant all his days: Not put­ting Limits, Bounds, or Periods to his Service, but as long as Life lasted. He never begun well, or to good purpose, that doth not continue his Fidelity: Nor may he expect a Crown of Life, Rev. 2.10. who is not Faithful to the Death.

And here I must consider, David in his respe­ctive, and several Relations wherein Gods Provi­dence set him, and shew how serviceable he was in them all; and how reasonable it is for us so to be. And those were either in

His

• Political,
• Ecclesiastical,
• Domestick.

Relation.

First, Consider him in his Political Relation, as he was a King. No sooner did God advance him from the Shepherds Crook, and by his special [Page 4] command, invest him with the Crown and Scep­ter to lead his People Israel, as his peculiar Flock, but he set himself to defend his Subjects, to subdue Israels common Enemies, put Garisons into the Ci­ties for the safety of the Common-wealth: When possibly male-contents might think a less guard might serve the turn to secure the publick Peace. This was he who enjoyned, and commanded by his Authority the Worship of the God of Israel, according to the Law of Moses, and required the People under his Charge to serve, and fear the God of Abraham. This was he, who was service­able by appointing Judges, for the Execution of Judgment and Justice, both for the Punishment of evil-doers, and for the Praise of them that do well. Nor was he a negligent Administrator of Justice himself; or did he turn off all to be ma­naged by others hands: but declares, that when he shall receive the Congregation, he would judge up­rightly; Psal. 75.2. which he performed with great faithfulness, notwithstanding the after-insinuations of a Rebel­lious Son Absolom, and a Crafty Courtier Achito­phel, who out of Sinister ends aspersed the Go­vernment, to raise their own Fortunes, and grati­fie their own ambition. It is a very difficult, if not impossible thing to wear a Crown long, but some touring Spirits will be apt to raise Clamour, and unreasonable Slanders, and think it would fit better upon their own heads, and that if they had Power they could better manage the Affairs of State.

What he engaged to his God, David was careful to perform: Early destroying the wicked of the Land, [Page 5] and cutting off evil doers from the City of the Lord. Leading his People Israel in the Integrity of his heart, and guiding them by the skilfulness of his hands. In short, in his publick service and administration, he eyed publick good, so as to the most and best men, Whatsoever the King did pleased the People. 2 Sam. 3.16.

Consider him, (Secondly,) in his Ecclesiastical rela­tion, as a Prophet of the Lord, and so he served out his Generation.

This was he who brought the Ark; the visible Symbol of God's Presence from Kirjathjearim, and placed it in a Tabernacle, notwithstanding the in­solent scoffs of a deriding Michal. So hard a thing it is for any in publick Authority to promote Reli­gion, but some or other will revile, and reproach. But yet he proceeded and made preparation for build­ing a House for God, thô the compleating of it was left to his Successor: yet his good purpose was ac­ceptable to God.

How careful was he in ordering the Priests and Levites to perform their Offices in their several cour­ses, Sacred Writ do testifie; to rectifie abuses, 2 Chron. 23. [...]. and regulate the Worship of God. How industrious in composing that precious Model of divine Truth, the Book of the Psalms! And ordering the Singers in their places to serve God in Prayers, Praises, and Thanksgiving! And himself also with Supplications and Intercessions to God, standing up in the gap to divert the wrath of a justly provoked God, from a God provoking People, as divers Psalms testifie, Psal. 79.83. nor was he wanting upon the Receipt of any signal blessing, to return his grateful resentments of God's goodness: Several of the Psalms being An­thems [Page 6] of Praise, penn'd upon such occasions, to be publickly sung: As Psal. 18. &c.

Nor (Thirdly,) was he less careful to be serviceable to God in his Private, or Domestick relation: By a holy, and exemplary Conversation. This was he who gave not only holy Precept, but Pattern, be­having himself wisely, Psal. 101.1. and walking in the midst of his house in the perfect way. ‘Not as too many, who regard not to debauch others under their charge by ill President: Or others who care not if they have but their Servants bodily labour, thô the Devil have their Hearts and Lives. He doubt­less counselled them to Piety, and bewailed the miscarriages of any under his charge and care: When Rivers of Tears ran down his Eyes, because men kept not God's Laws.’

And (Lastly,) consider him in his carriage between God and his own Soul: He was a good Man, and after God's own Heart. He preserved a holy aw and regard upon his Spirit, Psal. 4. so as not presumptuously to sin and offend his Glorious Majesty. Id. He lived not at random, but communed with his own heart, living under a daily sence of his Duty and obliga­tions to God. Psal. 90. And so numbering his dayes, as to ap­ply his heart to true wisdom. These I pass over with all brevity; that in the next place I may evidence to you,

Reasonable.The reasonableness of this his Agency for God in his Generation; and that upon a twofold account.

First, Upon the Account, that serviceableness to God is the end, and design of God's bestowing upon us those Talents, Abilities and Opportuni­ties we enjoy. Doubtless God did never intend [Page 7] them to be laid out in Riot, or laid up in a Nap­kin: Neither to wast them, or to rust. 1 Cor. 12.7. The Can­dle is not to be put under a Bushel. The manife­station of the Spirit, (so all other good gifts of Health, Riches, Honour, &c.) are given to every man to profit withal; to be useful in our places, to God's Glory, our own, and others good. He frustrates God's aim that doth not employ them; whatsoever we receive from God, we are not to take as Proprietors, but as Stewards, or as Executors: not to embezzle as we please, but to employ the bequests according to the will of the Donor.

Secondly▪ Considering the Account we must expect to give to our great Lord, of our Stewardship, when he shall summon us to appear, which will be a just and strict account; Rom. 2.7. who will render to every man accord­ing to his works. As there is a reward to them who by patient continuance in well-doing, seek honour, glory, and immortal life; so there's indignation and wrath to every Soul who commits evil. If we acknowledge our selves Creatures (that receive all from God) we must expect an appearance: If we be more, let us shew it, in warding off that account if we can. But certain it is, 2 Cor. 5. We must all appear at the judgment Seat of Christ; Therefore it is reasonable we should serve God in our Generation. What hath hitherto been insisted upon, may be matter of Admonition to us all.

First, Applyed. To you my Reverend Brethren of the Cler­gy, to whom God hath committed Curam animarum, The charge of Souls; that we study this, of service­ableness in our places, may we be careful to em­ploy our Talents for the designs of God's Glory, [Page 8] and others good in our several Stations; not sparing our pains for fear of hastening our end. Our Lamps can never be better spent, or burnt out, than in light­ing others to Heaven. 2 Tim. 4.2. Be we then instant in season, and out of season; both in Prayers and Preaching; re­buking and exhorting with all long-suffering and do­ctrine: If God peradventure will give Grace, not on­ly to the acknowledgment, but also to the Love of the Truth.

May we be willing to spend, and be spent in the service of so dear a Lord: Not forgetting the injun­ction given us at our Ordination, when we had the Holy Bible put into our hands, with charge to preach the Gospel.

‘And indeed can we be negligent, when besides the Precepts to industry, we have also the excel­lent Patterns set before us. The holy Angels, who are ministring Spirits for the good of the Elect. Such a Cloud of Witnesses, before us for the good of others; God himself, who doth good continual­ly, and excerciseth a watchful eye of Providence over his Church; Christ, who whilst on Earth went up and down doing good, and now in Heaven maketh continual intercession for us.’

Or can we give up a better account of our Time, and Talents to God? What we do for his Glo­ry, and the Churches good, we may expect God will put upon the file.

Nor can we serve a better Lord and Master, who hath an observant Eye to regard us, and hath assu­red us, 1 Cor. 15. ult. That if we be stedfast unmoveable, and aboand­ing in the work of the Lord, our labour shall not be in vain in the Lord.

[Page 9] Secondly, Nor are you in your more private Spheres and Capacities to be negligent of this, but to be serviceable to God in your Relations. In your Families by prudent management of those under your charge; preventing as much as in you lies, those extravagancies, times and places too much abound withal; by private admonitions, by a holy, peaceable, and obedient behaviour, Walk­ing worthy of the Lord unto all well pleasing.

And hereby you may give great encouragement and assistance to God's Faithful Ministers; not discouraging those who watch for your Souls.

This is the way to leave our Countrey better to Posterity, as the Orator speaks.

We have all but a little time to work in: The time is short, John 9.4. we shall soon be at our Journeys end, The night approacheth, &c. And hereby we shall bring comfort to our selves in the way; and have hopes in our Death.

But may we not take up a bitter Lamentation for so great a neglect of this Duty? Lament. How many prove unserviceable in their Generation, or dis­serviceable, either by fomenting needless divisions, or a disorderly Conversation, who regard more their private Cabins, than the publick good; who are as Wenns upon the Natural Body, draw away the nourishment, and cumbersome to be born; or like corrupt Stomachs, turn all to putrefaction.

I might here take occasion to rebuke, and la­ment such who serve not God, but their own bel­lies: Or serve God no further than will serve their own turns, who live as if the great God had sent them hither upon no other Errand than to pamper the [Page 10] Carkass, and feed the Brute.

But I hope better things of many of you, and that you are careful not only to be serviceable to God in your Generation, but withal, to take the true, best Canon for your Agency, The Will of God, which is my next thing to consider.

The Second General is the Canon of Davids activity; The Will of God. I am not unsensible there are who prefix this, and make it an Antecedent to what follows; reading them thus: By the Will of God he fell asleep.

Beza. ‘But besides that this pointing of them is said not to be found in the Ancient Copies: It may be considered, that thô it be true, that all who fall asleep, do so by the Will of God; yet all do not serve out their Generation by the Will of God, which is by way of Eminency recom­mended to us in Davids Pattern, that he eyed his Rule, Note. the Will of God:’ So that all our service­ableness to God in our generation must be regu­lated by the Will of God. The Will of God is the only, and highest Rule for created Beings to act by; But not the Will of God as concealed, but as revealed to us: Things revealed belong to us.

We must not guide our selves by our unruly Fancies, or make our own blind turbulent passi­ons our Rule; Or that which some call Consci­ence, thô never so misguided, or a Light within them; for this is to be regulated by the Rule of God's Word, and Will; else there will be so ma­ny Rules as there are misguided Consciences in the World.

[Page 11] David did not make God's secret Will the Rule of his Agency: For how could that be a rule for him, which was kept secret from him? nor did he run to any infallible Judge, or the determinations of the Church to make that his rule of Faith, or Life: But what God had clearly manifested to him, and to us, his Sacred Oracles are our Rule; so many as walk according to this Rule, Peace be on them. Gal. 6.16

‘If every Market-Town had a divers Standard for weights, and measures, who could know what were the Standard of the Nation. Doubtless the Word of God is a certain infallible, and suffi­cient Rule, else Christ was not faithful in his Pro­phetick Office.’

May this be our practice in all matters of Faith, and Life: Take we a right rule, and if (in matters ritual and circumstantial, and what not forbidden) we quietly submit to the prudence of our Supe­riours, we shall not easily erre. And had this method been observed, God knows it had ended many of our unchristian, and uncharitable dissen­tions. But when Men make their own will, good meaning, private opinion, good intention, or pre­judiced education, the rule of their Agency; and judge that their hands can only stay the tottering Ark, no wonder that the Church falls into endless rents and miserable fractions. Activity without understanding like mettle in a blind Horse, exposes the Rider to greater hazards; or like mettle in a restife Jade, apt to run away with the Rider. Be we careful then not to mistake our rule, nor be seduced by those who pretend to be infallible Rule-makers, or guided only by a light within.

[Page 12] Thirdly, Which leads me to the last considera­ble, the Issue, and Event: David, &c. fell asleep. And they who walk by David's Rule, may expect the like issue: Sad news, doubtless, to all Israel, when holy David, who had fought Israels Battels, brought back the Ark, settled them in peace, and guided them by the skilfulness of his hand, shall fall asleep; which must not be understood of perishing, but as elsewhere, was gathered to his Fathers, or Reversus in paradisum, returned home to God. I read not that he staid at Limbo in the way, until prayed out by the Charity of surviving Friends. But here observe with me,

First, That death to a good Man is but a Sleep, and as sleep,

Rev. 13.(1.) Gives rest and a cessation from labours, and toils; it is requies, et medicina laborum: So those who sleep in Jesus, Eccles. 5.12. rest from their labours.

Again, (2.) It gives Refreshment, especially af­ter hard labours: The sleep of the labouring man is sweet. The more serviceable in Life, the more refreshing the Sleep of Death: Not like the affrighting sleep of condemned Malefactors, or a Man in a Frenzy, who start in their sleep.

And (3.) As they who sleep, awake again; so those who sleep in Jesus, when they hear the sound of the Trumpet, and the voice of the Son of Man, shall awake, and be raised up again as to their bodies; 1 Cor. 15. And this corruptible shall put on incorrupti­on. God will be no mans Debtor, nor unfaith­ful to forget our work, and labour of Love. Those very bodies which have been the Souls Instrument in faithful Services to God, shall [Page 13] not be unrewarded in another World.

But (2.) No serviceableness to God in our Generation here, can exempt from Death: For David fell asleep. This is the common lot of the Faithful, as well as slothful. Some wear out with Work, others moulder in Rust, and inacti­vity. Moses, who received the Tables from the Mouth of God, gave Statutes, and Judgments to Israel, and brought them to the borders of the Land of Canaan, the next news we hear of him is, Moses my Servant is dead. Joh. 7. Elsewhere saith sacred writ, Our Fathers are dead, and the Prophets do they live for ever?

From which Premises, let us Inferr, Infer. How Scrip­ture dresseth up Death to a good Man; which thô to Nature it be the King of Terrours; yet to a Believer is but an [...], a pulling down the Cords of our Earthy Tabernacle; Repatri­zare, to return home, and in the Text a Sleep. And may not this remove all Dread, and Con­sternation from our Spirits? who would not be willing to put off his cloaths to go to rest? God intends thee no harm when he puts thee to Bed.

2. And may it not stay the impetuous Tor­rent of immoderate Grief for deceased Friends; He is not Dead but sleepeth.

And have not you known the Husband go to bed a few hours before the Wife? The Father before the Child? And there is no readier way to provoke God to snatch them from us, than by too much doting upon them. We should be careful not to turn our golden Ear-rings into a [Page 14] golden Calf, or lean too hard upon our Crutches. For then God often cuts off the Pipes, that we may live more upon the Fountain.

Advice.To conclude by way of Advice, that we may sleep in Jesus,

Be careful, (1.) That we live in no Sin unre­pented of. It's the Childs miscarriage in the day, that makes it loth to go to Bed at Night, lest it's Father should reckon with it then: Live we then, that, as Job speaks, our Hearts may not reproach us whilst we live. And (2.) In an intire Resignation, and surrender to the Will of God. Gen. 38. v. 6. How much did Potiphar provide for his own ease, and quiet, when he left all in Joseph's hand. Could we leave all our Concernments to God; let God do what he will: How might we possess our Souls, in all Times, and Condi­tions of Life! and without Consternation, and Amazement of Spirit, look Death in the Face! But when we tenaciously hold all we can from God, have our Affections set upon things be­neath, live unsuitably to the designs of the Ho­ly Gospel, and Religion we profess: No wonder if the Thoughts of Death prove uneasie. With what Confidence can we commit our selves to God when Dying, when Enemies to God when Living? For a man to live in open defiance to the Laws of God when Living, and to Bequeath his Soul to God at Death, is an Incongruous thing: We do not make our Enemies, but our Friends our Executors. To conclude, (3.) Let's live with our Hearts more inflamed with love [Page 15] to God, and in a Sence of our Mortality: and the latter will be Influential upon the former. Fire is best preserved in its own Ashes.

In short, let us imitate holy David in service­ableness to God in our Generation, and this by the Will of God; then may we expect a Da­vids issue and event, to sleep in Jesus. They who perform a Davids service, may expect a Davids Portion.

And this I dare say was the design of our de­ceased honoured Friend, and Brother: To whom I may apyly all the parts of the Text already spoken of. But to give a full, and proportiona­ble Character of this great, and good man, is a Province too big for my feeble Hands and Stammering Tongue; and might be more fit for some of you my Reverend Fathers, or Brethren, whose Tongues do naturally flow with Streams of Silver Eloquence.

But since this task is so unwillingly devolved upon my weak hands, expect that I should on­ly draw his Picture in faint and water Colours; which by your Pencils might better have been laid in Oyl, who might rear him a Monument which might last so long as this Church en­dures. In speaking to the subject before us, I fear not an Excess, or Hyperbole. He was be­neath flattery, above my Commendations.

It is not my design here to speak (as is usually upon such occasions) of his Extract, and Original, descended of a Family of good repute in the West parts of England.

Nor of his Education in one of the most fa­mous [Page 16] Schools of Learning in our Land, at Ea­ton; or of his being a member successively in two Colledges in the ancient University of Ox­ford: Or to Traverse the former part of his Life, unknown to me. I shall take notice of him only, as to that part, since God in his Pro­vidence set him in this place. And here I will make my appeal to you of this place and Neigh­bourhood, whether he was not serviceable to God in his Generation, in all those capacities al­ready mentioned in holy David.

First, Take him in his Civil Relation, as a Man, and member of a civil Society. Thô no Governour in civil Affairs, yet as a Friend, or Neighbour, industrious either in preventing dis­cords, or composing differences, which is a good piece of service; which when he undertook (as he was not averse to any good Offices) he effected with mildness, gentleness, and calmness, bringing differing Parties to a true understand­ing of each other, so as to lay a Foundation for a thorough Reconciliation. Of such a heal­ing Spirit, as he ever carried with him Balsam to cure Wounds; but could not endure Gaul and Vinegar to be poured in, to procure a Rankle or Fester. And were he only serviceable in this respect, Matth. 5. he might fall under the blessing of Peace­makers.

Secondly, But consider we him in his Ministe­rial Capacity and Employment.

(1st.) His Ability, and skill in all parts of Learning, whether Original Languages, in Anti­quity, or Modern History, Chronology or Geo­graphy: [Page 17] Divine or Humane, whatever was fit for a Divine, or was an Accomplishment for a Gentle­man, is too well known, to be disputed, or distru­sted. He understood both Men, and Books, and a competent Judge of both. Of quick Apprehension, strong Memory, and sound Judgment, not taken with thin Airy and Jejune Notions: But one who valued things more by their Solidity and Weight than by their Varnish, and Rhetorick.

(2.) And as these could not be attained without pains; so he was not less Industrious in imploying his Talent, in his constant and publick Preaching, until Sickness took him off, and Death gave him a Quietus from his Labours: It was very seldom, but he was thrice in the Week in the Pulpit, besides his Attendance upon publick Prayers. In his pub­lick Ministration he affected not Ostentation of Parts, sublime Strains of flanting Rhetorick, curious starch't Sentences, fine Cadencies, or neat set Periods: He used not the inticing Words of Mans Wisdom; but studied sound Doctrine, and manly Sence, and con­descending to the meanest Capacities; rather seeking to inform the Judgment, and affect the Heart, more than to Tickle the Ear.

He esteemed that Knowledge passed into the un­derstanding by plain Truths, and Method best, as light into a Room by clear, and plain, not painted Glass.

‘He was a man of too great a Mind to make Rents, and Divisions in the Church upon the ac­count of a Form of wholesom Words; which in publick Administrations upon mature Deliberation, was not matter of constraint but choice. He ne­ver [Page 18] thought it an Argument of Piety that his Bible would warrant him to turn Martyr for a Ce­remony.’ He did not hide his Talents in a Nap­kin, but was willing to spend and be spent, in the service of his Lord and Master. And probably might have continued longer, had he not too much addicted himself to a Studious, and Sedentary course of Life. You will all bear me witness that he hath been the Cement of this place for divers Years; keep­ing his Flock from Stragling, and reconciling Dissen­ters to the established Church of England.

(3.) Nor was he less remarkable for his Meekness and Humility; not of a Supercilious, Imperious or Rough Temper, that will endure no contradiction, but could with Patience hear, and wisdom weigh, what was proposed by others; no Imperious Dicta­tor, not Passionate, or peremptory, but ready to hearken when reason was offered; and willing to learn to the last. In publick reproofs mild, testify­ing rather Pity and Compassion, than Wrath and Indignation: by which means he gained more up­on the Affections of his People, than either a Tet­chy frowardness, or haughty disdain would ever have effected. Although probably his natural temper was somewhat quick, yet through the Grace of God, was great Master of his Passions. In all my converse with him, I do not remember any Indecency; or the waters at any time near over-flowing the banks. Though a great Master of Reason, and Judge of Sence, yet a most candid Auditor. Although he might in so many as he conversed with, meet with some Provocations to discompose him. He had learned the Apostles rule, to speak evil of no man, [Page 19] cloathed with Humility, and the Ornament of a quiet Spirit.

(4.) To which, we may add, Exemplariness of Conversation. Not a Jacobs Voice, and an Esaus hands. He well understood that bad Actions were not only a dishonour to God, a disparagement to our Holy Religion; but were apt to take a deeper Impression upon mens Minds, than their Doctrine, and sooner transcribed in mens Conversation. Hence he was careful to teach in his Life, as well as preach with his Tongue; in his Parish, as well as from the Pulpit. He knew a Priest must be accountable to God, not only for his Doctrine, but his Conversati­on; therefore careful that he might not destroy the Benefit, and effect of sound and Orthodox, Canoni­cal Doctrine, by a Heterodox, and Apochryphal Con­versation. He was sedulous to give no occasion to produce any bad example of his, which others would be apt to adopt into an apology or excuse for their own Misdemeanours and Miscarriages. In all Com­pany of a very steady and grave Comportment.

To which he subjoyned, (5.) Stedfastness in the Doctrine, and Discipline of the Church of England. I knew his sence in this particular as well as some others: He was not Chamaeleon-like, changing colour according to his Company, but justified in private, what was his publick Practice against all gain-sayers.

I might add more, relating to his Ecclesiastical capacity, but I must hasten to shew how he was serviceable in his Generation.

Thirdly, In his private Relation. But I had almost forgot one thing relating to the former, which is, his readiness upon all occasions, and least intimati­ons, [Page 20] to visit the sick: not over-looking the poorest sort, reaching forth not only wholsom advice, but superadding a charitable hand, where he saw need and occasion.

‘A pregnant instance of his large Heart, and hand, is evident in his Charitable Bequest, and Le­gacy he hath left for the benefit of the poor of this Parish; to continue to succeeding Generations. So as those who never knew him, may bless him.’ I must confess I have heard him lament, that in visit­ing some poor, that he hath found some so grosly Ignorant in the Articles of Christian Religion. But it's high time now to mention, and I can but menti­on, his domestick Carriage. His dear Affection, and tender Compassion to his Consort, and Relatives, whereof the mournful Eyes, and sorrowful Hearts, of those who are present, is a sufficient demonstration.

In his Family Grave, yet Familiar. Not Rigid and Austere. Affable, yet Devout. A Priest in his Family, as well as in the Temple. He loved not long or late absence from the place of his abode: He carried a watch in his Bosom, to mind him of seasonable retirements, accounting there was some­thing to be done at home besides going to Bed.

I pass over his secret, and Closet retirements. And it's now high time to hasten to the second part of his management of himself, as the Text tells us, By the Will of God.

Secondly, In all these Relations his care was to ma­nage himself by the surest, safest Rule, The Will of God. This both in private Discourse, and in his pub­lick Preaching: Tho' he did sometimes, and could make use of the Judgment of the Ancient Fathers, [Page 21] but this (not to found his Faith upon,) but only to strengthen it by their Authority. His Method was to back his Discourse with Proofs out of these sacred Oracles, in which he was an eloquent Apollos. He loved, and honoured the gray hairs of Antiquity; but with Tertullian, revered the Plenitude of the Scriptures. It was hence he took the Articles of his Faith, and Rules of Life: and his Creed was compo­sed before that of Trent.

I must not omit here to speak of other of his na­tural, and moral Endowments: Sweetness of Temper: Courtesie of Behaviour. A pleasant yet profitable Companion. I have known several of his Friends, who would say, they were as well pleased with his Ordinary and Familiar Discourse, as his Preaching, which spoke him a great man, because in his pub­lick Exercises he studied to condescend to the mean­est Capacities; but with the more polite, and learn­ed evidenced himself a Scholar. Yet his publick dis­courses were always Manly, Practicable, Profitable.

In his converse he was neither Morose, or Cyni­cal; nor Airy and Froathy; but such as any man in an hours discourse might return bettered from him.

His Charity to his Neighbours upon all occasions, is well known in this place. But as he would not boast of it whilst living, I will not blaze it now he is dead. He affected Secrecy rather than Popula­rity therein; according to our Saviours Rule, Matth. 6. Give not thine Alms before men, to be seen of them.

His love to this people, appeared in not leaving them, when under the Temptation of other fair of­fers in his Native Countrey, and near his Relations.

His Faithfulness to his Friend, is not to be forgot­ten: [Page 22] Here was a Breast where one might safely lock a secret; where he found a David, he proved a Jo­nathan. In all things eying the Will of God.

Lastly. But now, (as the good man in the Text,) He is fallen asleep. His Distemper approached gra­dually upon him, termed by the skilful in the faculty of Physick, a Scorbutick Dropsie, which proved un­conquerable by all their Art and Skill. This attend­ed with a Drowsiness, towards his latter end; so as al­tho' he knew, and understood well, yet he was apt to fall asleep before he had finished an answer. But un­der went all his afflictions, with a calmness and Sere­nity of Mind, with an intire resignation unto the Divine Will. Nor was he under too tedious Pains, and ar­ticles, that some meet with before their departure: And next to a safe passage hence, an easie transi­tus is very desireable. In a sober sence he truly fell asleep.

Thus dyed this great, and good Man. May we of the Clergy bewail the loss of such a painful, steady, valiant, Work-man and Labourer in Gods Vineyard. And, Micah 2.2. God knows, in a time when we could ill spare him. Such was the time when the Prophet com­plained that the good man was perished from the Earth; several great and stout Champions have of late fallen by death, into the List of whom we may well put our deceased Brother. Who for Prudence, Industry, Integrity, and Ability, may be a pattern to many of us surviving.

Let me also Address my self to you of this Place, and Parish, who were lately under his prudent Care and Conduct: Death hath plaid a mighty prize, at once triumphing over Learning, sweet [Page 23] Nature, Goodness, and Experience: and at one stroak, laid in the dust your faithful Minister, at the age of about fifty four Years.

I hope I need not call for Mourning Men, Jer. 9.17. or Mourning Women, to take up wailing, or make a bitter Lamentation. You of this place, I hope had generally such a passionate affection for him, as the very spectacle of so faithful a watchman, will com­mand your Tears, and perswade you almost, (for this your Father) to weep with Rachel, so as to refuse to be comforted. My hearty desire for you is, that God would make up your breach; and that although the Shepherd be smitten, the Sheep may not be scattered. Serious resentments of such Provi­dences of God, are mightily becoming of us, under such heavy stroaks.

The Heathen resented the loss of one Philoso­pher more than of many Orators, because Ora­tors taught men to speak well, but Philosophers to live well: You have lost one who knew how both to speak well to you, and taught by Doctrine and Example to live well; tho' now to be laid in the silent grave as a piece of cold clay; may he that's dead yet speak, I mean, speak in the Lives and Conversations of his people. Repeat his excellent Sermons, and Discourses in your Lives; and take heed of Sceptical shakings in a day of Trial. Think you hear him now speaking to you, Phil. 2. v. 12. as St. Paul to the Philipians: Wherefore my beloved Brethren, as ye have always obeyed, not only in my pre­sence, but in my absence; work out your Salvation, &c. Preserve that Unity he left among you, when he left you; avoiding a needless dividing and separa­ting Spirit.

[Page 24]And particularly to you of the Youth of this Town, and Place. Remember ye the wholsom advices ye have received from him, the sober de­meanour you cannot but have observed, back't with the Imprimatur of Gravity, and Gray-hairs. So that whilst possibly you may hear some of the Cler­gy aspersed as careless and negligent, recall to mind that you have had a President, of one before you in this Place, Devout in Prayers, Diligent in Preach­ing, and of an exemplary Conversation, amongst o­thers of the Church of England.

I shall conclude: May this Vacancy be suppli­ed, with a Person of Wisdom, Ability, and Inte­grity, that may carry on the work of God, and build upon the Foundations here already laid by him. Yea may a double Portion of Elijahs Spi­rit rest upon Elisha, for Gods Glory, and the fur­therance of your Salvation. And may we all stu­dy to be serviceable in our Generations, and to do all by the Will of God, that when we depart hence we may sleep in Jesus; and let all this peo­ple say, Amen.

Now to God the Father, &c.