FUneral Sermons are much condemned by some in these Times; and Funeral Speeches, Speeches in Commendation of the De­ceased much more, yet certainly there is a warrantable use of Both, though the [Page 2] latter of these hath suffered much abuse: Might the Practice of Antiquity, Introductio Re­alis. In quibus Scri­ptura nihil certi definit mos populi Dei & insti­tuta majorum pro lege haben­da. August. 1 Cor. 11.19. and the Custome of the Church (which in things not precisely determined in Scripture with the Apostle Paul are no contempti­ble Arguments:) might these, I say, be heard, the Controversie would soon be ended. For it hath been the Practise of the Church of Christ ab antiquo to so­lemnize the Funerals, especially of such as have been eminent in their Lives, with such kind of Speeches or Sermons, as ap­pears in the Writings of many the most Illustrious Lights, especially of the East­ern Churches.

And for Warrant from Scripture, we have thus much to say,

First, For the People of God, when one of their Brethren or Sisters is taken from them by the stroak of death, to assem­ble themselves together to give him a Solemn and honourable Interment; This is undoubtedly and beyond all question warranted from the frequent (I might say almost constant) practise of the Saints in the Old Testament and in the New: Instances in the Old Testament you have in the Burial of Jacob, and Aaron, and Samuel, and others, whom I spare to [Page 3] mention, they are so numerous.

I shall only mention one in the New Testament in the Gospel Church, and that is the Instance of Steven, Acts 8.2. Devout men carried Steven to his Burial, and made great Lamentation over him. Though then it were a dangerous time flagrante persecutione, the fire of perse­cution being newly broke forth upon the Christian Church, and Steven being the Man that had beene sacrificed in those flames as the first fruits of the Gospel, yet they were not, they would not be dis­couraged from this work of humanity and Christian Charity, but Devout men carried Steven to his Burial.

Devout men:] It is likely there were more of them then would just serve to carry his corps to the Grave. If there were some that had so much zeal and charitie, and courage in them, as to carry him, questionlesse there were others that had so much zeal, charity & courage as to attend him: Devout men carried Steven to the grave, and made great lamentation over him. It is not then unbecoming Devout men Godlymen, to accompany the corps of a deceased friend, brother, fellow Christi­an to the grave, nor to take up a Lamen­tation [Page 4] over him, and say as the Prophet of Bethel over his fellow Prophet, Alas my Brother! 1 Kings 13.30. or Ah Bro­ther, ah Sister, ah Lord, or Ah his Glory Jerem. 22.18. This is clearly war­ranted, you see by presidents from Scrip­ture.

This being warranted by president from Scripture, I assume in the second place it cannot be unwarrantable for a Minister of the Gospel, when a company of Christians are thus met together to at­tend a Burial to take that opportunity of speaking to them from God and from his Word something that may be season­able and suiting to the present provi­dence; something that may put them in remembrance of their own mortality, and quicken them to prepare for death, to improve the time of present life, or to lay hold upon eternal Life, &c. (Some or all of which are the ordinary Subjects and the proper scopes of our Funeral Sermons) for a Minister thus to do, can­not justly be thought unwarrantable; certainely that charge, that solemne charge which the Apostle gives Timothy and in him all the Ministers of the Go­spel, [Page 5] 2 Tim. 4.2. To preach the Word, to be instant in season and out of season, doth more then warrant this. When is a Sermon of Mortality in season, if not at a Funeral when an example of Mortality doth, ocules ferire, lye before our eyes? When is an Exhortation to prepare our selves for death seasonable, if not at a Funeral, when a real spectacle of the spoil and triumph of death is before our eyes? When is a Sermon to excite us to make sure of Eternal life more in season then at a Funeral, where we see by occular and evident experience how short, how va­nishing, how uncertain this present life is? But what should I stand discours­ing any longer about this particular, when God himself hath witnessed from from heaven his Approbation of Funeral Sermons by blessing them to the good of souls, as some of you, I hope, can witness from your own experience. And not many daies have passed since I heard a Reverend & very successful My Revere [...] Friend and Neighbour [...] John Wall, [...] M. sometim [...] preacher at M [...] chaels Cornhi [...] Late at Brom [...] ly Magna in Esex. Minister of the Gospel say, That he had seen the greatest fruit of Funeral Sermons of all the Sermons that every he preach­ed.

And for Funeral Speeches (3 ^ly.) though I have not used them much nor shall, yet I neither do nor dare condemn those that do use them, so it be done with mo­deration, and with caution, and where there is indeed just cause of commenda­tion. For why may not I make a Speech in the praise of one deceased, as well as another write a Poem in the praise of one deceased? Why may not I by mention­ing the virtues & graces, the usefulness & serviceablenesse of a deceased Christian, labour to affect my own heart and the hearts of others either with thankfulness to God for the graces bestowed on him, or with grief for our losse in the with­drawing of him? 2. With holy Emu­lation to imitate and follow his example and pattern: Why may not I do this in a Speech as well as another in a Poem? and I am sure this latter hath president in Scripture; thus Jeremy lamented for Josiah and made Poems, Verses in me­morial of him for the people to sing, as you may read 2 Chron. 35.25.

Object. But you will say, Josiah was a man none like him. Well, be it so; what do you say then of Saul and Jonathan? [Page 7] David you know wrote a Poem in the praise of them, you have it in 2 Sam. 1. The Beauty of Israel is fallen upon the high places: how are the mighty fallen, &c? What shall we say of that Poem of Da­vid? was it a flash of wit, a Pang of natural affection? God forbid that we should so think: was he not rather guid­ed by the same blessed and holy Spirit that inspired him in his other Poems? surely yes; or this would never have been Legitimated and Canonized in Scri­pture amongst the rest. From whence I infer, That it is lawful and agreeable to the will of God, and the wisdom of his Spirit, to make an honourable men­tion of such when they are dead, who have done things worthy of praise when they lived.

So much for the Justifying of our so­lemn meeting and action upon this occa­sion. I come now to the Text.

In this Chapter from the 16 verse to the 41, Introductio Textualis. you have an excellent Sermon preached by Paul (not the first Sermon that ever Paul preached but) the first Sermon of Pauls that ever the Holy Ghost put upon Record. Preached at Antioch [Page 8] in Pisidia (so called to distinguish it from that other Antioch which was in Syria) where the Name of Christian was first minted, and the Disciples were first Baptized into the Christian Name, Acts 11.26. from which Antioch it was that Paul was separated, chap. 13.1. and sent forth to this journey, in which journey coming first to Seleucia, v. 4. and from thence sailing to Cyprus, v. 4. after some time there spent in preaching the Gospel, they came to Perga in Pamphilia, Built by Se­leucus Nicanor. v. 13. & from thence to Antioch in Pisidia, v-14

To this City Paul and Barnabas (guid­ed by the Spirit of God) came and went (saith the Text) into the Synagogue upon the Sabbath day, and sate down. The Synagogue was the place where the peo­ple of the Jews did ordinarily meet to­gether every Sabbath day for the reading of Moses and the Prophets, and the per­forming of other duties of worship un­to God. Hither Paul and Barnabas re­sort, and here they sate them down as quietly and composedly as any other that were present in the Assembly, offe­ring no interruption nor disturbance all the while the Scriptures were in reading.

[Page 9] And after the reading of the Law and of the Prophets, the Rulers of the Syna­gogue sent unto them, saying, Ye men and brethren, if you have any word of Exhor­tation for the people, say on, v. 13. The Evangelist Luke here shows (saith Cal­vin) Non omnibus permissum fuisse loqui. Calvin. ad loc. It was not free for any one that would to speak in that Assembly. But that the work of Exhorting did lye upon certain men, even those whom the E­vangelist cals the Rulers of the Synagogue, it did belong to them after the reading of Moses and the Prophets, to instruct & ex­hort the people out of that w ^ch had been read. Therefore Paul and Barnabas do not presently as soon as the exercise of Reading was finished fall a speaking, least by their over much hastiness they should cause disturbance, sed modestè expectant, but modestly expect till they have leave given them to speak; and that by those, penes quos publico consensu Autoritas erat, to whom authority in the Synagogue did belong by publick con­sent the Rulers of the Synagogue, and they supposing Paul and Barnabas, even by their countenance and garb, [Page 10] Non esse vulgares homines (as one speaks) to be no ordinary men, Gualter. ad loc. sent to them say­ing, Men and brethren, if you have any word of Exhortation for the people, say on.

Calvin. ad loc.We know, saith Calvin, how corrupt the state of the people of the Jews was at this time, and the Evangelist tells us afterwards in the process of this History, how proud and refractory these very Jews of Antioch were in rejecting the grace of Christ. Yet thus much good, saith he, remained still among them, that there was Decency and Order in their Assemblies. [Quo magis pudenda est deformis confusio quae hodie inter eos qui Christiani haberi volunt conspicitur.] By so much the more shameful, saith he, is that deformed confusion that is seen at this time among those that would be counted Christians. Gualter also takes notice of several things commendable and imitable in this Jewish Assembly, as their coming together on the Sabbath day, their demeaning themselves decent­ly and modestly in their Assembly, their reading of Moses and the Prophets, and in conclusion, Et illud quoque Laudem meretur, &c. And this also is praise-worthy [Page 11] (saith he) that no man among them takes liberty to speak, unlesse he be lawfully required; therefore Paul and Barnabas, though sent by the Holy Ghost, would not speak till called to it; Minimè itaque ferenda est Anabaptistarum intem­peries, &c.

Being thus invited Paul stood up, v. 16. and beckning with his hand (as men use to do that would bespeak silence and atten­tion in those to whom they speak) he said as followeth to v. 41.

In which speech of Pauls, we have considerable, first, The Introduction that Paul useth to his speech, v. 13. secondly, The Narration, or body of the speech in the following verses.

First, The Introduction, in these words, Men of Israel, and ye that fear God, give audience. Where marke the loving and respective Compellations that Paul useth, Men of Israel, and ye that fear God! How doth Paul (being a stranger) know that there were any among them that feared God? The event shewed afterwards that they were so far from fearing God, as they blasphemed him v. 45. But that was more then Paul knew. At the present [Page 12] Paul found them met together in the worship of God, as men should do that fear God, and therefore he hoped and judged the best of them; Men and bre­thren, saith he, and all ye that fear God, hearken.

Having thus Prefaced, he proceeds to his discourse, which discourse or Ser­mon of Pauls, may, as one saith, be well called, Pelargus ad loc. A short sum or Epitome of the whole Scripture. But especially it is a History of the manifold grace and mercy of God towards his Church and people.

First, In their Election, The God of this people of Israel chose our Fathers, v. 17. Secondly, In his Magnifying them in Egypt, by the wonders which he there wrought for them, And exalted the peo­ple when they dwelt as strangers in the land of Egypt. Thirdly, In his bringing of them out thence, And brought them out of it with an high hand, v. 17. Fourthly, In his Indulgence and patience towards them in the wilderness, v. 18. And above the time of forty years suffered he their manners in the wilderness. Fiftly, In putting them into Possession of the Land of Canaan, v. 19, And when he had de­stroyed [Page 13] seven nations in the land of Canaan, he divided their land to them by lot. Sixth­ly, In Establishing a Civil Government among them, first, by Judges, He gave unto them Judges, v. 20. And afterwards (upon their desire) by Kings, delivering that government, first to Saul, v. 21. Af­terward they desired a King, and God gave unto them Saul. But the Kingly Govern­ment was established by God upon the house of David, v. 22. He raised up unto them David to be their King, &c. and ha­ving recited these particular mercies of God to his people, he makes a great leap from the dayes of David to the dayes of the Messiah, the Son of David, and shuts up his Catalogue of Mercies with the mention of the greatest and fresh­est mercy, namely Gods sending a Savi­our out of Davids loynes according to his promise, v. 23. Of this Mans seed hath God according to his promise raised unto Israel a Saviour Jesus.

Now this being the principal Nail that the Apostle had to drive and fasten in that Assembly, he spends the rest of his Sermon in driving that Naile-home; proving that this Promise made [Page 14] to David was fulfilled in the same Jesus, whom their Rulers at Jerusalem Cruci­fied: And this he proves, First, By Johns coming, as his fore-runner, to preach Repentance according to the Prophecyes of Isaiah and Malachie, v. 24 When John had first preached before his coming the Baptism of Repentance to all the people of Israel. Isai. 40.3 Malach. 3.1.4.5, 6. Secondly, He proves it by the expresse Testimony that John gave of him, v. 25. He said, I am not he, but behold there cometh one after me, &c. Thirdly, He proves it by the fulfilling of the ancient Prophecies of Scripture in his cruel and causeless death, v. 27, 28. For they that dwelt at Jerusalem and their Rulers, because they knew him not, nor yet the voice of the Prophets which are read e­very Sabbath day, they have fulfilled them in condemning him. And though they found no cause of death in him, yet they de­livered him to Pilate that he should be slain. Fourthly, He proves the same thing by his Resurrection from the dead, v. 29.30 And when they had fulfilled all that was written of him, they took him down from the tree and laid him in the Sepulchre; But God raised him from the dead, Which [Page 15] Resurrection of the Lord Jesus is pro­ved,

1. By the Testimony of Eye-witnesses, v. 31. And he was seen many days of them who came up with him from Galilee to Je­rusalem, who are his witnesses to the peo­ple.

And 2. He proves this Resurre­ction of Christ, by Testimonies of Scri­pture foretelling his Resurrection, ver. 34, 35, 36, 37. Then you have the Ap­plication of all this to the hearers in particular, v. 38, 39. And so the Apo­stle concludes his Sermon with a seri­ous admonition to his Hearers not to despise nor reject this offered Grace.

In all which discourse and carriage of Paul you have nothing but what doth really evidence that Blessed and Holy Spirit, whose fruits are Love, Peace, Gal. 5.22, 23 Long-suffering, Gentleness, Goodnesse, Faith, Meeknesse, Temperance. Here is not one bitter boysterous intem­perate word in all this Discourse of Pauls.

How far are they from this Aposto­lical Spirit, that pretend in these times [Page 16] to be the only Apostolical men, and to be guided and acted by as Infallible a Spi­rit, as the Apostles themselves were: They will tell you, the Spirit moves them, and bids them go to such a Town, to such a Meeting-place; Well: what do they when they are there? Do they sit as Paul and Barnabas did, and demean themselves with gravity and reverence becoming such an Assembly? No, but carry themselves in such a proud, scornful wild, disdainful manner, that their very presence is a disturbance to the whole Congregation. Do they wait till they are invited and called to speak, as Paul and Barnabas did? No but as soone as the last word is out of the Ministers mouth (if not before) they blow their Trumpet, sound their Alarm, bid defi­ance to him, his Doctrine and Cal­ling.

And when they speak, what? Do they use sober, meek and gentle speeches, as the Apostle Paul here, Men of Israel, and all ye that fear God. Do they bring cleare evidence, Scripture Arguments, and solid Reasons, as the Apostle Paul here doth? No, but break out into [Page 17] bitterest railings and cursings, condemn­ing for Hypocrites, and Damned, and full of the Divel all but themselves. Whether these men be acted by an Apo­stolical Spirit or by a Diabolical Spirit, whether their Tongues be touched with a Cole from the Lords Altar or set on fire of Hell, it is easie to judge, if it be true which our Saviour saith, Mat. 12.37 By thy words thou shalt be Justified, and by thy words thou shalt be Condemned.

Out of this whole Discourse of Pauls I have made choice of the words of the 36 verse to insist upon at this time, and upon this Occasion. But David after he had served his Generation, by the will of God fell on sleep, and was laid unto his Fa­thers, and saw Corruption.

Which words are a prevention of an Objection that might be made against a Scripture which the Apostle in the verse immediately foregoing had cited out of the sixteenth Psalm to prove the Resur­rection of Christ, in these words, Scopus Verbe­rum. Thou shalt not suffer thine holy One to see corrup­tion. Now lest the Jews should in their hearts object that this place might be spoken by David of himself, the Apo­stle [Page 18] Anticipates this, and shews that this place cannot be competent to David pro­perly and directly, but only as he was a Type of Christ, and by way of partici­pation, as he should, together with the rest of the godly, be raised up by Christ. For David after he had served his own Ge­neration by the will of God, fell on sleep, and was laid to his Fathers, and saw corrupti­on.

In which words we have considerable first, Divisio Textus. the person spoken of, David; se­condly, the employment of this person, he Served; thirdly, the Object on which he bestowed his pains and service, his own Generation; fourthly, the moving, or ordering, or regulating cause of this, the will of God; fiftly, the issue and e­vent of this in three particulars, first, he fell on sleep, secondly, he was laid to his Fathers, thirdly, he saw corrupti­on.

David, a man whom God found out and framed according to his own heart, Explicatio Verborum. and took from following the Ewes great with young to feed and Rule his people Israel, whom God advanced from a mean and low condition to the highest [Page 19] Pinacle of honour, setting his Throne higher then the Kings of the earth. Psalm 89.27

He Served, not Himself by an Exorbitant, Arbitrary Government, as his prede­cessor Saul had done, but he served O­thers, he served All, he served his own Ge­neration.

That word Generation, is a word of frequent and various use in Scripture. I shall not lead you through them all, I shall only give you notice of four or five,

First, Sometimes it signifies a Suc­cession of men begetting and propagat­ing one another, so in the first of Matthew there are reckoned from Abraham to Christ two and forty Generations, that is, Successions of children standing up in their fathers rooms.

Secondly, Sometimes it signifies All the men that live together at the same time; so Gen. 6.9. it is said of Noah, That he was a Just man and perfect in his Generations, that is, among, the men of that Age wherein he lived.

Thirdly, It signifies men of a like qua­lity and disposition, though they live in [Page 20] several ages and periods of time, as Psal. 14.5. God is in the Generation of the righ­teous. And Psal. 24.6. This is the Gene­ration of them that seek thee.

Fourthly, Sometimes it signifies a fa­mily or nation; so Mat. 24.34. Verily, I say unto you, this Generation shall not passe till all these things be fulfilled. Which words cannot be understood of that par­ticular Race of the Jews which were liv­ing upon the earth in our Saviours dayes, for they are passed away long a­goe, but must be understood of the peo­ple and nation of the Jews in all their de­current successions. And the meaning of the words must be this, That whate­ver devastations and desolations should come upon Jerusalem according to the Predictions of that Chapter, the Jews should yet remain a People, a Nation di­stinct from all other Nations, though scattered among them all the world o­ver, even to the coming of Christ in Judgment. That whereas other Nati­ons living among strangers become in­corporate with them in a few Generati­ons, only the Jews wherever they live still remain a Nation distinct from all [Page 21] other Nations. And this is the sense of the word Generation in that place. So Matth. Flacius Clavis Script. part. 1. ad verbum. De sensu buj [...] Loci qui plur [...] velit Consulat Commentario [...] in primi Ger­hardi continu [...] tion em Harm [...] niae. In this place it is to be taken in the second sense. David served his own Generation, that is, that company of men with whom he was Contempora­neous, who lived all the same time that he himself lived. Unlesse you will adde a

Fifth sense of the word, whereby it signifies the age or terme of life, which sense some contend for in that foremen­tioned place, Matth. 24.34. and so the meaning is, David served his own Generati- that is, David was an useful, serviceable man all the dayes of his life, even to his dying day, for David after he had served his own Generation by the will of God, fell on sleep.

By the will of God, or by the counsel of God, [...], which Incisum or branch of the Verse is variously pointed in several Coppies; some cut it off from the foregoing words and affix it to the word following, and making a Comma at the foregoing word [...], they read it thus [...], By the will of [Page 22] God he fell on sleep. So Arias Montauus in his Interlineary. And so some other Coppies; and this Punctation Erasmus followed in his Latine Translation. But Beza rejects this pointing wholy, and saith, Haec distinctio neque in vetustis co­dicibus reperitur, neque ullâ ratione niti­tur. Neither doth Stephanus take any notice of it in his Variae Lectiones upon the New Testament. Therefore the more true and right reading of the Text seems to be that which our Translation follows, wherein that Phrase [By the will of God] is annexed to the words fore­going, and the Text thus read, For David after he had served his own Gene­ration by the will of God, fell on sleep.

And yet even so read, the words as Ca­merarius hath observed, have' [...] quandam, a kind of Ambiguity, although so far from being hurtful that it is profi­table, for that phrase by the will of God, may be referred either to the Generation, and so the meaning is, David served that Generation which it was the will and counsel of God to cast him upon. Or else it may be referred to the service that Da­vid did to his Generation, and so the [Page 23] meaning is, David served his own Ge­neration, not after his own will, or fan­cy, or humor, or the humours, fancies or wils of other men, but after the will of God, For David after he had served his generation by the will of God, fell on sleep.

Fell on sleep,] That's a Phrase often u­sed in Scripture to signifie death, especi­ally of the Righteous, it's usually said of them, as of David here, he fell on sleep.

And was laid to his Fathers] That phrase is often also used in Scripture of the Bu­rial and Interment of the Saints, he was laid to his Fathers.

And saw Corruption,] That is, his bo­dy rotted in the grave: Videre significat sentire aut experiri aliquid.

The words (like Joseph) are a fruit­full Branch, Deductio Do­ctrinarum from whence mïght be ga­thered many comfortable and profitable doctrines, as namely,

1. First, In the general from the men­tion which the Holy Ghost here makes of David, which you see here as in other places of Scripture is altogether honou­rable, here is no mention of any dis-ser­vice [Page 24] David did his generation. Not one word of his being the occasion of the death of 85 of the Lords Priests in one day, they, their wives and their children; Not a word of his defiling Bathsheba or murthering Uriah, or Numbring the people which cost the lives of seventy thousand in three dayes. Not a word of any of this, but only what an useful ser­viceable man he was.

Thence observe in the first place, That God values those that are in Christ, and have repented of their sins, not according to the evil but the good that hath been in them.

Secondly, and more particularly, That several particular persons have their seve­ral particular generations to serve in. Da­vid here in the Text served his generati­on, so Noah his, so Moses his, so Paul his: The service that Noah did would not have been proper nor suitable in Moses his generation, nor Moses in Davids, nor any of them in Pauls. Several persons have their several particular generations to serve in.

Thirdly, That particular generation which every person is to serve in is allotted [Page 25] him by the counsel and will of God; For David after he had served his own gene­ration by the will of God; it is not by chance that men are cast upon the gene­ration they live in; men are not thrown into the world by God as we cast Coun­ters out of a bag, neither knowing nor re­garding which comes first, which last: No, God who doth all things in number, weight and measure, he, from Eternity, hath appointed and allotted unto every man the Age and Generation he shall serve in. Act. 17.26. He hath made of One blood all Nations to dwell upon the face of the earth, and hath determined the times before appointed, and the bounds of their habitations.

Fourthly, It is a great honour to the greatest man upon earth to be serviceable to and in his own generation. David though a King, yet this is spoken of him by way of Praise and Commendation, He served his own generation.

Fiftly, It is a good mans honour to be serviceable to his generation his whole time: David served his geneeation not an Apprentiship only, or three Apprentiships, as Jacob served Laban, but his whole Life [Page 26] time; he served his generation till he fell on sleep. His serving his generation was not like Tiberius his Quinquenni­um.

Sixtly, The Rule of our serving our ge­neration must not be our own will nor the will of men, but the will of God: For Da­vid served his own generation by the will of God.

7 ^ly, There is a time when all our serving of our generation shall cease and we shall fall a­sleep: For David after he had served his own generation by the will of God, fell on sleep.

Eightly, The death especially of the righ­teous and godly it is a sleep.

Hoc ex variā Lectione.Ninthly, The time of mens sleeping the sleep of death it is determined and appoint­ed by God: David fell on sleep by the will of God.

Tenthly, God will have his children serve out their generation before they dye: It was not the will or counsel of God that David should die till he had served his generation.

Eleventhly, Men by death are laid to their Fathers: Eunt ad plures was the Heathens phrase of death, Eunt ad patres [Page 27] is the Scripture phrase: David fell on sleep and was laid to his fathers.

Twelfthly, and lastly, All that ever dy­ed or shall dye (except the Lord Jesus Christ) all else even the greatest and holi­est must and shall see Corruption: David, a King, yea, which is more, a Saint, and which is yet more, a Prophet, yet he saw Corruption. Only the Lord Jesus Christ, because he saw no Corruption in the womb, he saw no Corruption in the grave; because there followed no Cor­ruption of sin upon the union of Christs Soul and Body in his Conception, there followed no Corruption of body upon the dissolution of that union. But David after that he had served his own generation by the will of God, fell on sleep, and was laid to his Fathers, and saw Corruption.

So that you see my Text, like Iacob, out of whose loins issued twelve sons; or like Elim, where the people of Israel met with twelve wells: Or the five particu­lars of this Text are like those five leaves (of which you read in the Gospel) which being broken multiplyed into twelve baskets full. I shall empty but one of these Baskets for your entertainment at [Page 28] this time, and lead you but to one of these twelve wells for your refreshing, & and that is the Doctrine which is the fourth in order, and was laid down in these words, ‘ Doctrina ela­boranda.That it is a great honour to the greatest upon earth to be serviceable to and in his own generation.’

David, though a King, though a Saint, though (in some sense) a King of Saints, yet this is spoken of him in his praise, He served his (or in his) own generati­on.

Explicatio Do­ctrine.In the Original it is [...], the word signifies not a verbal superfici­all complemental service, such as our Times abounds with the profession of, (your servant Sir, is in every mans mouth) but a Real, Painful, Laborious service. The word [...] most pro­perly signifying one that takes pains and tugs at the Oar. David found the Church and Commonwealth of Israel in a Crasie, Leaky condition, and he laboured hard and took pains to serve his generation, and to bring that weather-beaten bottom the [Page 29] generation was imbarked in, into safe Harbor.

The words is used Act. 20.34. to sig­nifie to serve by way of relief: These hands (saith the Apostle) [...] have mini­stred to my Necessities, and, the necessities of them that were with me. So David served his own generation; that is, he ministred to the Necessities of his gene­ration. In Acts 24.23. it signifies Cour­tesies. and Offices of Love, where it is said, Felix commanded the Centurion to keep Paul, and let him have his liberty, and to forbid none of his friends [...], to minister to him, to do any office of Love to him. So David [...], did many offices of Love to his generation, and this was his praise and honour. This is as it were Engraven by the Holy Ghost upon his Tomb-stone in stead of all other Encomiums, he served his own generation. And this every man how great soever should look upon as his greatest honour, saying with Max­iminius the Emperor, Quo major sum eò magis laborare cupio, The greater I am the more work I desire to do. And make that his Motto which was once the Motto [Page 30] of the Prince of Wales, Ich Dien.

You may consider David in a three-fold capacity; first, in a Private Capacity, as a Member of the Jewish Commonwealth; secondly, in his Politick Capacity, as a King in Israel; thirdly, in his Ecclesiasti­cal Capacity, as a Member of the Church of the Jews; and in all these you shall find David doing eminent service and Offices of Love for his generation.

First, In his Private Capacity, Da­vid served his own generation several wayes; I will instance only in three, which are imitable and attainable by o­ther private persons:

First, David as a Private person did serve his generation by bewailing the sins and provocations of the Time and Age wherein he lived. So Psalm 119.136. Rivers of tears run down mine eyes because men keep not thy Laws. David doth not only now and then drop a Tear, but mourns constantly, mourns impetu­ously, until his tears (like the waters in Ezekiel) swell into a River, and that (not only for his own sins, but) for the sins of others; for the sins of the Times: and that was one special service and office of [Page 31] love done for his generation. Thus Lot was serviceable to his generation when he lived in Sodome, 2 Pet. 2.8. Thus Ezra was serviceable to his generation, Ezra. 9.6. Thus Jeremiah, Jer. 4.6. Thus the godly in Ezekiels dayes, Ezek. 9.6. It is Eminent Service done in and to our ge­neration to bewail the sins of it.

Secondly, David as a Private Person did serve his generation by making inter­cession and supplication for them, by thrusting himself into the gap and inter­posing himself between the wrath of God and the poor people. So 2 Sam. 24.17. Lo I have sinned and I have done wickedly, let thy hand I pray thee be upon me and up­on my fathers house. David here offers his own neck to the Sword of Divine Ju­stice to save the people. This was a pow­erful Intercession, an excellent Service done to his generation, upon which the Plague was stayed. David here did by the Angel, as the Angel did by Abraham, when Abraham had stretched out his drawn sword over Isaac to slay him, the Angel catcheth hold upon his sword and stayeth his hand: So here the Angel had stretched out his drawn sword [Page 32] over Ierusalem to destroy it, and David comes and catches hold of the sword and stayes the Angel and saves Jerusalem: this was excel­lent service done to his generation. Thus also Moses did serve his generation, Exo. 32.31. Num. 16.40. Thus Samuel, thus Ieremiah, 1 Sam 12.23 Jer. 18.20. Dan. 9. Ezra 9 thus Daniel, thus Ezra, thus the holy men of God from time to time have done service to their generati­on.

Thirdly, David as a Private Person served his generation by walking before them in the example of an holy, unblemi­shed, beautiful Conversation. God, you know, every where gives this Testimo­ny of him, That he was a man after Gods own heart: So Eminently Exemplary was the life of David for holinesse and uprightnesse, as that it is made the Stand­ard and Measure of the uprightnesse of o­thers. And all that followed after him in the line of succession are reputed ei­ther good or bad, according as they walked or walked not in the steps of their Father David. David led the way and set the coppy of a holy life not only to his own ge­neration, but to the generations that suc­ceeded [Page 33] after him. And thus every godly Christian may and must serve their ge­neration. Being harmelesse and blamelesse, the sons of God, without rebuke, in the midst of a crooked and perverse generation a­mong whom you shine as Lights, Phil. 2.15 Every Christian man and woman the worse the generation is in which they live, the better they should strive to be; that they might be as so many Stars in a dark night, shining before others, and guiding their wayes by the light of a gracious and holy Example. So did David, and thus served his generation in his Private Capacity.

Secondly, In his Political Capacity, as a Magistrate, as a King: David served his generation by administring Judgment and governing righteously, Psal. 75.2. When I shall receive the Congregation I will judge uprightly. Psalm 101.8. I will early destroy all the wicked of the land, that I may cut off evil doers from the City of the Lord. Thus Phinehas also served his generation, Psalm 106.30. Then stood up Phinehas and executed judgment, and so the plague was stayed. David in the whole course of his Magistracy served [Page 34] his generation by making the peoples good the publick good, the good of the ge­neration in which he lived, the end of his government, and not his own Pompe and grandeur. In which respect it is said of him, Psal. 78.72. That he fed (or governed) the people according to the inte­grity of his heart; whereby he attained that happinesse that few Kings and Prin­ces that ever were in the world have had besides him. That the people found no fault at all with any thing he did in his Government. But whatsoever the King did pleased the people, 2 Sam. 3.36. Why? Because the people evidently saw that whatsoever the King did he sought their peace, and prosperity, and welfare in it. Thus he served his generati­on in his Political Capacity, as a Magi­strate.

Thirdly, In his Ecclesiastical Capacity, and as a Church-Member: David served his generation in the things of Religion and of the worship of God. For,

First, Whereas before the dayes of David Israel had been destitute of the Ark of God: 1 Sam. 4.21 (the visible Testimony of Gods presence among that people, and [Page 35] so their glory) The Ark had now for a long time been a stranger to Israel, and for a longer time been a stranger to the Tent and Tabernacle which was its rest­ing place. David was the first man that made the motion for bringing back the Ark to the Tabernacle of the Lord, 2 Sam. 6. And when they were discou­raged in their first attempt by the breach which God made upon them for a mis­carriage and irregularity in that action, David's heart was so set upon the work that he could not be taken off, but after a little pause he sets upon it a second time and with a great deal of joy and triumph brings the Ark home to Jerusalem, though not without the slighting and scorn of his own wife Michol.

Secondly, Thinking it an unbecom­ing thing for himself to dwell in a house of Cedar, 2 Sam. 7.3 when the Ark of God dwelt in Curtains, he resolved with him­self to build an house, a Temple for the Ark of God to dwell in: And although God expresly forbad him to do this, because he had designed another hand for that work; yet such was Davids love to, and zeal for Religion, that he prepares [Page 36] all materials needful for so Magnificent a work. Now I have prepared (saith he, 2 Chro. 29.2, 3) with all my might for the house of my God, gold, and silver, and brasse, and iron, and wood, and onix stones, and stones to be set, glittering stones, and stones of divers colours, and all manner of precious stones, and marble stones in abun­dance. Thus David as a Member of the Church served his own (and after) ge­nerations in the things of God, in the promoting of Religion and the worship of God. And thus Ezra and Nehemiah, thus Zerobabell and Joshua served their generations.

Yet further, David as a man extra­ordinarily inspired by God, did serve his generation by Composing Psalms to be sung publickly in the worship of God which are upon record as parts of holy Scripture, and by Methodizing and Re­gulating the worship of God as to the courses of the Priests and Levites, and the several offices that each of them were to attend upon in their Courses, 1 Chro. 23. As also by drawing up and delivering unto Solomon the Scheme or Platform of the Temple which Solomon was to [Page 37] build. All which things referring to the worship of God, David took up­on him to order, not simply as he was a King, but as he was a Prophet, one extraordinarily and infallibly dire­cted by God in these particulars, as may be collected from 1 Chron. 18.12. where it is said, That David had by the Spirit the Pattern, &c. And again, verse 19. All this, said David, the Lord made me understand in writing by his hand upon me. So that this President of David may not be drawn in Exemplum by other Godly Princes; and it is (pace tantorum viro­rum dixerim) a mistake in some who would give unto the Magistracy a kind of a Supreme & Legislative power in Sacris (which is indeed the sole Preogative of Jesus Christ) from this example of Da­vid. But unless all Magistrates had the same extraordinary Spirit and Office that David had, they may not presume to do as David did. And yet Princes and Magistrates have enough still in Davids Example to imitate and to serve their ge­neration. He in all his capacities, Private, Publick, Civil, Religious, did serve his generation with the utmost of his abili­ties, [Page 38] Ordinary, Extraordinary; O that others would do so! it would certainly be their praise & honour as it was Davids here. It it an honour to the greatest up­on earth to be serviceable to and in his ge­neration.

Confirmatio Doctrinae à Ra­tione.And it must needs be so, because that Man who serves his generation doth good, and makes it his design to do good, not to some few, but to many, yea, to all, so far as it is possible for him in his Sphere and Capacity to attain. And hereby first, Evidences the richer stock of Grace. Se­condly, Fulfils the end of his Creation; And thirdly, Comes nearest those beings which are most excellent; and all this is honourable.

First, (I say) Such a man as serves his generation, the more service he doth, the Richer stock of Grace and Goodness he evidenceth to be in him: Bonum quò communius co melius. That Conduit that is able to supply a whole City with waters, certainly hath a more full Spring then that which can supply but one street. The Sun which serves all the world with light certainly hath more fulness of light in it then ten thousand Candles set up all [Page 39] at once. So here, that man that can do good and be profitable and servicable not only to himself ( Job 22.21.) to his own family and kindred, Qui sibi ne­quam cui bonus. but to the whole Age and Generation he lives in; that man hath a rich Spring and Fountain of goodness in him. Certainly it is a great honour to such a man.

Secondly, Such a man in some measure fulfils the end of his Creation, which is to glorifie God in being good our selves, and doing good to others, to all as much as in us lyes. And this the very Heathen could see. Non solum nobis nati sumus sed Partem Patria, &c. So Cicer [...] before him. Plato. And therefore the more generally and universally service­able any man is in his generation, the near­er he comes to the End of his being; yea,

Thirdly, The nearer he comes to those beings which are most excellent: There is nothing in the whole visible Creation more excellent then the Sun in the firma­ment; nor nothing more serviceable, giving light, and warmth, and influence to al the creatures under heaven. Among all the creatures of God, visible or invi­sible, none more excellent then the Angels; [Page 40] no, nor none so Serviceable; Heb. 1.14. Are they not all Ministring Spirits, sent forth to Minister for the good of them that believe?

4. Yea, The Lord Jesus Christ him­self, who (as Man) is the first begotten of every creature, higher then the Angels, yet he took upon him the Form of a ser­vant, Phil. 2. And professeth, That he came not to be ministred unto, but to mini­ster, Mat. 20.28. Yea, and now that he is in Heaven exalted to the highest top of Majesty and Glory, Far above all principalities and powers, and every name that can be named, yet still he continues the Minister of the Elect. And (with all Humility and Honour to his Blessed Majesty be it spoken) Serves them as their High Priest, making continual Intercession to God for them.

5. Yea, God himself as he is Primum & Optimum the first and best of beings, so he is the most Communicative: He gives to all life and being, Act. 17.23, 28. He upholds all things by the word of his power, Heb. 1.3. He is good, and doth good to all, Psalm 145.9. And there­fore the more generally and univer­sally [Page 41] good and useful any man is, the more like he is to Angels, the more like to Je­sus Christ, the more like to God himself. It cannot therefore but be a great honour for any man to serve h [...] generation, which is to be a Common blessing, a Pub­lick good, and so to be like God him­self.

I have given you briefly the Explica­tion of the Point, Applicatio Do­ctrinae. I come now to the Ap­plication of it.

And here I might in the first place take up a bitter Lamentation, 1. [...]. or rather Reprehension against multitudes amongst us that are very faulty in reference to this great duty of Serving their Genera­tions.

First, Some there are that live whol­ly to themselves, mind only themselves and their own private good and interest. All their cares, thoughts, studies, affe­ctions are confined to themselves, centred upon themselves; they mind not, regard not the good of the Age and Generati­on they live in; they eare not how things go in publick, sink or swim, so they may abound in ease, wealth and prospe­rity; all their care is to inrich themselves [Page 42] and greaten their Families. Mark what the Holy Ghost saith of such a man, Psalm 49. v. 11, 12, 13, 16, &c. Their inward thought is, That their houses shall continue for ever, and their dwelling pla­ces to all generations, (And that's all they take thought and care for, and therefore) they call their Lands by their own Names; as if they made account by this device to Immortalize their names, and Consecrate them to Eterni­ty, as much as if they had been the most serviceable men that the earth did ever bear. But what saith the Holy Ghost? Ver. 12 Nevertheless (for all their cal­ling their Lands by their own Names) Man being in honour continueth not: he is like the beasts that perish. He perisheth and his memorial is perished with him. Psalm 9.6. His remembrance shall perish in the earth, and he shall have no name in the street, Ver. 13 Job 18.17. This their way is their folly. Whatever it be in the eyes of men, it is meer folly in the sight of God for any to think to perpetuate their names by heaping up Lordships, and Manors, and Towns, and Calling them by their own Names, this their way is their [Page 43] folly. Yet their posterity (as very fools as themselves) approve their sayings, tread their steps. Against this folly the Holy Ghost gives the godly a Caveat, v. 16. Be not thou afraid when one (that is, such an one as he had been speaking of be­fore, one that seeks not the good of his generation, that seeks nothing but to greaten himself and his family. Let it be no temptation to thee when such an one) is made rich, when the glory of his house encreaseth. For when he dyeth he shall carry nothing away: his glo­ry shall not descend after him. Though while he lived he blessed his soul, (saying with that fool in the Parable, Soul, thou hast much goods laid up for many years, take thine ease, cate, drink and be mer­ry) yet none else blessed him. And men will praise thee when thou dost well to thy self. Men, that is, some men, will praise thee, flatter thee to thy face when thou dost well to thy self, yet he that serves not his own generation, shall go to the generation of his fathers, he shall never see light &c.

Secondly, Others there are who are so far from serving the age and genera­tion [Page 44] wherein they live, that they serve themselves of the age and generation they live in. These are such as make an advantage to themselves of the troubles and calamities of the times wherein they live, and build their own Nests up­on the Publick ruines. These in stead of serving their generation, are the Plague and Scourge of the generation they live in: Wo unto him that buildeth a Town with blood, and establisheth a City by ini­quity, &c. Hab. 2.11.

3. Again, Others in stead of serv­ing the generation wherein they live, they are the shame, the burthen, the re­proach, Ulcus et Carcinôma, the scab, the plague of the generation they live in. Such are all profane ungodly persons, drunk­ards, swearers, adulterers and the like. How do these serve the generation they live in? or what do these serve for? but only to poison and infect the Age in which they live with their vitious con­versations, to fill up the measure of its iniquities, and make it run over, and to hasten the wrath and vengeance of God upon themselves and the Age they live in.

[Page 45]But I had rather spend that little time that remaineth in a second Use; 2. [...]. and that is to exhort every one of you, see­ing the greatest honour that the greatest up­on earth can have is to serve his generati­on, O be exhorted to lay out your selves, your utmost, your all for the ser­vice of your generation. Whatever God hath blessed you with, devote it all to his service, and the service of your ge­neration.

Hath God blessed you with able parts? Lay out them for the service of your generation; so did David the ex­traordinary gifts of the Holy Ghost which he had received.

Hath God blessed you with able pur­ses? grudg not them to the service of your generation. David did not, but prepared with all his might silver and gold, &c. for the building of the Tem­ple.

Hath God given you Power, Interest, Authority in your generation? Im­prove that for the service of your ge­neration; so did David his: serve your generation in your Private and Personal Capacities every one of you. And such [Page 46] as God hath set in publick places, serve your generations in your Publick Capa­cities. First, Serve your generation in your Private and Personal Capaci­ties

First, By bewailing the sins of the generation you live in; that you may all do, and that you should all do: and ne­ver did any generation call for tears more then ours.

Secondly, Serve your generation by standing in the gap; by pleading with God to turn away his wrath from this generation: Never more need then now, never fitter opportunities then now.

Thirdly, Serve your generation by the example of an Holy and Gospel-be­coming Conversation. Never was that more needful then now, when the wo­ful miscarriages of many Professors of the Gospel hath made the very Name of the Gospel and the Reformed Religion to stink in the nostrils of the Nations that are round about us, and hath har­dened the hearts of many amongst our selves. O now labour to shine as lights in the midst of a crooked and perverse ge­neration.

[Page 47]Especially those of you whom God hath set in Publick and Eminent places, in the Magistracy and in the Ministry, set you as Lights in a Candlestick, Stars in an higher Orb: O how should you wil­lingly (with the Apostle) spend and be spent in the service of your generation, 2 Cor. 12.15. One of the German Prin­ces took for his Device a Candle burn­ing in a Candlestick with this Motto, Ernestus dux Lunebergensis ex Phillipti lo­cis Manlionis. A. S. M. C. hoc est, Aliis Servio, Meip­sam Consumo; I Serve Others, and Spend my Self. So should every one whom God hath set in publick place say and do. Even spend himself in serving his generation. To move you to this consider,

First, It will be an Honour to you in Life, in Death, and after Death; yea it will be a comfort to you at the day of Judgment and when you come in hea­ven, that you did not spend your dayes in vanity, that you did not live telluris inutile pondus, but served your generation.

Secondly, Consider, you have but a Little Time to serve your generation in: It is but a Span but an Inch of time that you have to do service in.

[Page 48] Thirdly, Consider there are but few that seriously and conscienciously attend this work. We may take up the com­plaint of the Apostle, Phil. 2.21. All seek their own; or that of Rabbi Simme­on, Nathanielis F. Dies brevis & opus multum & operarii pauci, Drufiii Apoph­thegmata E­braorum. es merces multa & Paterfamilias urget: The Time is short, the Work is great, the Labourers few, the Wages ample, the Master urgent, therefore Dum vires anni­que siunt, &c. while time and strength serves, serve your generation.

Fourthly, Consider the number of those who serve their generation dimi­nisheth and decreaseth daily: God hath lately taken away not only in other parts of the Nation, but here in Essex many excellent and serviceable ones in the Ma­gistracy and in the Ministry. Men that were publick Blessings. And now last of all his faithful servant, the Reverend Pastor of this place, Transitio ad Celebrationem Defuncti. Mr. Samuel Col­lins, whose exceeding eminent service­ableness to and in his generation, I think, envy it self cannot deny, I say it again, En­vy it self cannot deny but that he was, A man exceeding serviceable in his genera­tion; [Page 49] if any should, the stones of this place, yea, the stones of your streets and the walls of your houses would confute them. For who was the instrument, un­der God, of laying the foundations of Religion and godliness among you? was it not Mr. Collins? Who was the means of directing you into some kind of order and forme, as it were, of civil government in this Towne, and there­by into a way of more vigorous suppres­sing disorders, and more comfortable providing for your poor then is almost to be found again in any town in the County? Who laid the platform of these things amongst you? was it not Mr. Collins? Who was the occasion of building many houses (and as I have been informed, some whole streets in your Town) by increasing the number of your Inhabitants? was it not Mr. Collins? the sweet sound and savour of whose Ministry invited many from o­ther places to come and seek a habitation among you, so that whatever he were to others, yet it cannot be denyed but he was to you, a man serviceable in his generati­on.

[Page 50]Nor can it be denyed but he was ser­viceable to others also: His usefulness was not confined to one, but diffused it self into many places. Not to speak of the good he did by his own Sermons preached abroad, how many Congre­gations have cause to blesse God for him, on the behalf of those faithful and godly Ministers, which he procured to be sent to them, by the interest he had in those persons of worth & honor to whom by present Laws the Jus Patronatus did belong?

Yea, how many have cause to blesse God for the Ministers that were brought up in his family, under his Eye, Care, and Tuition, who have since proved e­minent and worthy instruments in the Church of Christ? I think scarce any man now living in England was more ser­viceable or more happy in this kind then he.

And I could have wished (had it been the good pleasure of God) that this imployment that is now cast upon me, had fallen upon the hand of some one of them to whom this Reverend Fa­ther might have said as aged Paul doth [Page 51] to his beloved Son and Scholar Timo­thy, 2 Tim. 3.10. But thou hast fully known my doctrine, manner of life, pur­pose, faith, long-suffering, charity, pa­tience, persecution which came to me at I­conium, at Antioch, at Lystra, what per­secutions I endured, but out of them all the Lord delivered me. I would this work had fallen upon the hand of some of these who might have been Testes Do­mestici & quotidiani, daily and Dome­stick Witnesses of his Conversation a­mong you.

For my part I was but a child when he was in the strength and glory of his Ministry. But thus much I remember, that when I was a child Mr. Collins of Braintrie was among those men, those Ministers whose Names God had made precious among his Saints.

Since I came to mans estate it hath been my unhappiness that I have been almost a stranger to him, having op­portunity only to give him seldome and short visits. But what I have learned eith­er by my own observation or by the ob­servation of others, that I shall not spare to speak; not so much to his praise as [Page 52] to the praise of God, from whom comes every good gift, and every perfect giving. And I know not better what particulars to instance in then those, concerning which the Paul appeals to Timothy, Thou hast fully known my doctrine, manner of life, &c.

The first thing I shall instance in is his Doctrine: As Demosthenes said Pro­nunciation was the first and principal thing in an Orator; so Doctrine is the first and principle thing in a Minister. I shal therefore first begin to speak of that.

I had the happinesse sometimes to be his hearer; once (I remember) some twenty years ago, drawn by the fame of the man, I came a Journey (of many miles) to sanctifie a Sabbath here, and to injoy his Ministry, when I neither knew him nor any in this Town, nor he, nor any here knew me either by face or name; and I received a great deal of satisfaction in the Doctrine I heard from him then, and so I have done as often as I have had opportunity to hear him since. And I appeal to you who have been his hearers (as I think some of you have been) all the time of his going out [Page 53] and coming in among you, was not his Doctrine alwayes sound? did he (in all the forty and six years of his Mini­stry among you, did he) ever broach any Error, or vent any one Heterodox or private Opinion? Nay, was he not alwayes a strong and zealous opposer of them? You that were his gravest and most Judicious Auditors speak, and I know you will say his Doctrine was al­wayes Sound; yea, and not only sound, but Profitable, Powerful, Successeful: Witnesse those many souls that God gave in to his Ministry, and by his Mi­nistry in to Christ, some whereof are now in heaven blessing God with him and for him; others are yet living in New England, and some I hope are yet living in Braintree, who must (if they will not be unjust and unthankful) say, That though they had many iustructers, yet in Christ Jesus this was the man that begate them to God through the Gospel. His Doctrine was Powerful Successeful.

And in this Doctrine he was Diligent, Painful, Laborious, Constant: For forty years together and above he preached ordinarily thrice every week, [Page 54] besides his Sermons preached abroad, and occasional Sermons at home. And even to this last winter (till it pleased God to give him a Supersedeas by that sore sicknesse which at length served him with a Quietus est in death; till then, I say) he continued to preach constantly & or­dinarily twice every Sabbath day. I pro­fesse I have wondred that he had strength of body to do it, being almost fourscore years old, and that he had liberty of Spirit to do it, his Ministry (even His) meeting with the same disrespect and discouragement that the labours of the rest of Gods Ministers generally meet with in these sinful, slighting, unthankful dayes. But God had vouchsafed him a singular blessing, that even in his old age he was fat and flourishing, Psalm 92.14. His Understanding, Invention, Memory, Utterance and other Ministerial parts, they were as lively, as fresh and nimble now in his old age as in the prime of his years (at least I may say they were more fresh and lively in him then in ma­ny of us who are far younger men.) That as it is said of Joseph, His bow abode in strength. It is recorded of Moses as a [Page 55] singular and memorable thing, That when he was one hundred and twenty years old, his eye waxed not dim, and his natural strength was not abated, Deut. 34.7. And is it not as rare and memorable concerning this faithful ser­vant of God, that when he was almost one hundred years old lack twenty, the eye of his understanding waxed not dim, nor his spiritual strength abated? But I see I must not bestow thus much time in Engraving every piece of this good mans Character: I proceed therefore to the next mentioned by Paul, and that is his Life, Thou hast fully known my Doctrine Life, &c.

2. The Life and Conversation was not only Unblameable and without Rebuke, but Holy, Exemplary, Edifying. He was none of those that did with the Stoicks, [...] speak well, but do ill: Having Jacobs voice, but Esau's hands. He was none of those Statuae Mercuriales, that serve only to point others the way to heaven, but ne­ver move one foot in that way them­selves. But as he preached so he lived: His Doctrine was the Rule of his Life, [Page 56] and his Life was the Example of that Doctrine. I may say of him as Bernard doth of his Humbertus, Factitium vobis Sermonem in omni famâ sanctitatis servus Dei exhibuit: This servant of God gave you a Practical Sermon continually in his whole Conversation.

3. And this his Life and Conversation declares what his Purpose, his [...] was (which is the third thing there mentio­ned by Paul) in his entring into the Mi­nistry, his purpose was not to seek great things to himself; No, no: you can­not but know that time was when the Staires of preferment were of as easie and open accesse unto him, as they are now to some others. And though he ne­ver sought preferment, yet preferment sought him: And if places of greater Eminency and greater Profit could have tempted him, Braintree had never enjoyed his Labours so long, nor been to bewaile his losse now; But as Gregory NaZianZene preferred his little Village where he was Pastor before populous and eminent Cities, so he this Town of Braintree. He was resolved, Hanc spar­tum Ornarc. He had purposed, resolved, de­voted [Page 57] himself, a servant of the Lord Je­sus Christ, and your servant for Christs sake; you were in his heart to live and to dye with; you were his first, his only Love. O that none of you had ever gi­ven him cause to complain with the A­postle, The more abundantly I love the lesse I am beloved. In reference to this holy man, and what befel him in this Congregation, I have often thought up­on that in Exodus, where it is said, There rose up another generation which knew not Joseph. O, Sirs, if you had all known (as some of you did) what service he had done for this poor Town, what a state when he came first hither he found Braintree in, and what a state and degree of eminency in profession and outward prosperity he (or rather God by his means and Ministry) had advanced it to, I am confident you would all have pai'd him the just Tribute of Love and Reve­rence in his Life, and Honour at his Death which many of you did and do.

I go unto the next particular and that is Faith: Thou hast fully known my Doctrine, manner of Life, Purpose, Faith. He was [Page 58] none of those, Qui frigide & Jejune de fide disserant, that do discourse of Faith unto others coldly and overly, Tanquam de terrâ incognitâ. But as Tertullian speaks of the Prayers of the Primitive Christians, so it is true of his Preachings, They were tanquam de Pectore; His Ser­mons came from the Heart, he was a Preacher that could say with the Apo­stle John, 1 Epist. 1.1. That which we have seen with our eyes, and have lookt up­on, and our hands have handled of the Word of Life, declare we unto you.

The next thing the Apostle instanceth in is Long-suffering: Now the Long-suffering of this Holy man, if it were not sufficiently tryed in the time of his Health, if the forty six years time of his Ministry in this place, and the vari­ety of tryals he met with in that time from men of several tempers and spirits; if that were not tryal enough of his Long-suffering, yet the many weeks of his sore and tedious affliction was. For many weeks was the hand of God heavy upon him in a sore Quartane Ague. And in all that time he never uttered one un­becoming [Page 59] word, but lay quiet, content­ed, chearful in the frame of his Spirit all the time of his sickness, till it pleased God to put an end to his dayes. Here was Long-suffering.

For his Charity, though I say nothing, I am sure there are enough who will pro­claim it: I believe there is scarce a poor man or woman in all your Town but will acknowledg that in him they have lost one of their best Friends, one of their most ready, chearful, tenderhearted Relievers of their necessities that they had in all the world.

There is one thing more in these Mi­nisterial Perfections summed up by the Apostle, and I know that some of you watch to hear what I will say of that, and that is Patience. And may I speak the truth, I never heard any thing laid to the charge of this holy man in all my dayes but some defect in this par­ticular, some want of Patience. Now suppose that this charge were true, why? may not the want of this one particular Grace be over-lookt where there is such a full confluence of other Graces? What Man, what Saint is there living [Page 60] upon the face of this earth, that wants no­thing? This Holy man of God (say some) wanted patience; and are there not other men that want the wisdom he had, the gravity that he had, the sobriety that he had in the use of meats, and drinks, and apparrel, the charity that he had? the mo­desty and humility that he had? And yet all these can be over-lookt in them, only this one want of patience must be objected against him. But I beseech you tell me (some of you) what was this want of patience and in what cases? For there are cases wherein to want patience is not a fault but a duty: there are cases in which good men, holy men may not be patient, cannot be patient, ought not to be patient. Even Moses himself, the pattern of pati­ence, the miracle of patience, having to do with a froward and gainsaying peo­ple, hath much ado sometimes to keep the bounds of patience, yea, meets with some occasions in which he dares not but shew some impatience. If the people in his absence set up a golden calf and worship it, patience can hold no longer; then how impatient would Moses have been if this had been done in his presence and [Page 61] before his face? If the people despise and loath the Manna of the Lord, if Co­ra, Dathan and Abiram will rebel a­gainst the Lord by taking to themselves an Office about the Holy things, to which the Lord hath not called them, and so make a Schism, a Sedition among the people; Moses cannot, must not be pati­ent in these cases. Now I beseech you, what were the cases in which this ser­vant of the Lord shewed any Impati­ence at any time? were they properly his own concernments? when people withheld his Maintenance from him was he impatient then? Did he molest any? Did he hale them before the Judge? When people despised him, opened their mouths in scornful, reproachful manner against him (as many delight to do a­gainst all the Ministers of Christ Jesus) was his impatience then? Being reviled, did he revile again? Surely no: but if when he saw people slighting the pre­cious Manna of the Word, setting up the Idols of their own brain in stead of Gods Ordinances, sowing Schism and divi­sion among the people committed to his charge; if upon such occasions as [Page 62] these his Spirit was stirred in him, shall this be imputed as a fault to him?

This leads me to the last thing, Perse­cutions and Afflictions which he suffered: Not from the hand of Publick Power; from that his own Integrity and Pru­dence, and (principally) that hand which upholds the Stars in his Church, preserv­ed him all his dayes under all that variety of changes that hath passed over us. But I mean Persecutions and Afflictions from private hands: Not at Listra, Iconium, and Antioch; not among Heathens and Jews, but at—

But I will draw a Curtain here: The Lord hath now delivered him out of them all; and I will not make these wounds recrudescere.

The Lord look upon this poor Town in Mercy, and overlook all the failings and miscarriages of his people in it; and send a man among you (if it be his good pleasure) that may continue as long with you as this holy man did: And may do as much good among you [Page 63] as he in his Generation; that though he find you divided, may unite you, and may restore you to your pristine state of Beauty and Unity, wherewith God had sometimes dignified you. Amen. Amen.