A SERMON Preached at the FUNERALS OF The Reverend and Faithful Servant Of Jesus Christ in the Work of the Gospel Mr. SAMVEL COLLINS, Pastor of the Church of Christ at BRAINTREE in ESSEX. Who Exchanged this Life for Immortality In the 77th year of his Age. In the 46 year of his Ministry there. In the year of our Lord 1657. Preached By MATTHEW NEWCOMEN Minister of the Gospel in the Church of Dedham LONDON, Printed by D. Maxwell for W. Weekley, at Ipswich, and are to be sold by J. Rothwel at the Fountain in Cheapside, and Rich. Tomlins at the Sun and Bible in Pie-corner. 1658. A SERMON Preached at the FUNERALS OF That Reverend and Faithful Servant of Jesus Christ in the Work of the Gospel, Mr. SAMUEL COLLINS ACT. 13.36. For David after he had served his own Generation by the will of God fell on steep, and was laid to his Fathers, and saw Corruption. 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 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 Custom 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 Controversy would soon be ended. For it hath been the Practice 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 stroke 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 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 been 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 corpse to the Grave. If there were some that had so much zeal and charity, and courage in them, as to carry him, questionless 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 corpse of a deceased friend, brother, fellow Christian to the grave, nor to take up a Lamentation 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 precedents from Scripture. This being warranted by precedent 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, etc. (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; certainly that charge, that solemn charge which the Apostle gives Timothy and in him all the Ministers of the Gospel, 2 Tim. 4.2. To preach the Word, to be instant in season and out of season, doth more than warrant this. When is a Sermon of Mortality in season, if not at a Funeral when an example of Mortality doth, ocules ferire, lie before our eyes? When is an Exhortation to prepare ourselves 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 ocular 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 days 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 (3ly.) 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 writ a Poem in the praise of one deceased? Why may not I by mentioning the virtues & graces, the usefulness & serviceableness 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 loss 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 precedent 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? 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 forbidden 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 Canonised 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 Paul's that ever the Holy Ghost put upon Record. Preached at Antioch 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 Baptised 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, u-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 sat 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 sat 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. 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 lie upon certain men, even those whom the Evangelist calls 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 which 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 public consent the Rulers of the Synagogue, and they supposing Paul and Barnabas, even by their countenance and garb, Non esse vulgares homines (as one speaks) to be no ordinary men, Gualther. 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. Gualther 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, etc. And this also is praiseworthy (saith he) that no man among them takes liberty to speak, unless 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, etc. Being thus invited Paul stood up, v. 16. and beckoning 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 Paul's, 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 mark 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 shown afterwards that they were so far from fearing God, as they blasphemed him v. 45. But that was more than Paul knew. At the present 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, harken. Having thus Prefaced, he proceeds to his discourse, which discourse or Sermon of Paul's, 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 dwelled 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 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, etc. and having recited these particular mercies of God to his people, he makes a great leap from the days of David to the days 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 David's loins according to his promise, v. 23. Of this Man's 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 to David was fulfilled in the same Jesus, whom their Rulers at Jerusalem Crucified: And this he proves, First, By John's coming, as his forerunner, to preach Repentance according to the Prophecies of Isaiah and Malachi, 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 express Testimony that John gave of him, v. 25. He said, I am not he, but behold there cometh one after me, etc. 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 dwelled 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 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, Goodness, Faith, Meekness, Temperance. Here is not one bitter boisterous intemperate word in all this Discourse of Paul's. How far are they from this Apostolical Spirit, that pretend in these times 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 soon 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 clear evidence, Scripture Arguments, and solid Reasons, as the Apostle Paul here doth? No, but break out into bitterest rail and curse, condemning for Hypocrites, and Damned, and full of the Devil all but themselves. Whether these men be acted by an Apostolical Spirit or by a Diabolical Spirit, whether their Tongues be touched with a Coal from the Lords Altar or set on fire of Hell, it is easy 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 Paul's 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 heart's object that this place might be spoken by David of himself, the Apostle Anticipates this, and shows 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; fifthly, 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 Pinnacle of honour, setting his Throne higher than 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 father's 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 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 pass 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 Saviour's days, for they are passed away long ago, 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 Judgement. 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 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. Unless you will add a Fifth sense of the word, whereby it signifies the age or term 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 days 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 Copies; 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 God he fell on sleep. So Arias Montaws in his Interlineary. And so some other Copies; and this Punctation Erasmus followed in his Latin Translation. But Beza rejects this pointing wholly, 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 meaning is, David served his own Generation, not after his own will, or fancy, or humour, or the humours, fancies or wills 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 signify 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 rotten in the grave: Videre significat sentire aut experiri aliquid. The words (like Joseph) are a fruitful 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 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 murdering Uriah, or Numbering the people which cost the lives of seventy thousand in three days. 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 repent 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 david's, nor any of them in Paul's. Several persons have their several particular generations to serve in. Thirdly, That particular generation which every person is to serve in is allotted 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 man's honour to be serviceable to his generation his whole time: David served his geneeation not an Apprenticeship only, or three Apprenticeships, as Jacob served Laban, but his whole Life 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. 7ly, 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 varian Lectione. Ninthly, The time of men's 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 die: 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 is the Scripture phrase: David fell on sleep and was laid to his fathers. Twelfthly, and lastly, All that ever died or shall die (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 Christ's 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 jacob, 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 multiplied into twelve baskets full. I shall empty but one of these Baskets for your entertainment at 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 superficial complimental service, such as our Times abounds with the profession of, (your servant Sir, is in every man's 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 Crazy, Leaky condition, and he laboured hard and took pains to serve his generation, and to bring that weatherbeaten bottom the generation was embarked in, into safe Harbour. The words is used Act. 20.34. to signify to serve by way of relief: These hands (saith the Apostle) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have ministered to my Necessities, and, the necessities of them that were with me. So David served his own generation; that is, he ministered 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 Tombstone 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 of the Prince of Wales, Ich Dien. You may consider David in a threefold capacity; first, in a Private Capacity, as a Member of the Jewish Commonwealth; secondly, in his Politic 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 ways; 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 love done for his generation. Thus Lot was serviceable to his generation when he lived in Sodom, 2 Pet. 2.8. Thus Ezra was serviceable to his generation, Ezra. 9.6. Thus Jeremiah, Jer. 4.6. Thus the godly in Ezekiels days, 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 father's 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 over jerusalem to destroy it, and David comes and catches hold of the sword and stays 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 jeremiah, 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 holiness and uprightness, as that it is made the Standard and Measure of the uprightness 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 copy of a holy life not only to his own generation, but to the generations that succeeded after him. And thus every godly Christian may and must serve their generation. Being harmless and blameless, 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 ways 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 administering Judgement 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 judgement, and so the plague was stayed. David in the whole course of his Magistracy served his generation by making the people's good the public good, the good of the generation in which he lived, the end of his government, and not his own Pomp 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 happiness 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 days of David Israel had been destitute of the Ark of God: 1 Sam. 4.21 (the visible Testimony of God's presence among that people, and 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 dwelled in Curtains, he resolved with himself to build an house, a Temple for the Ark of God to dwell in: And although God expressly forbade him to do this, because he had designed another hand for that work; yet such was David's love to, and zeal for Religion, that he prepares 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 brass, and iron, and wood, and onyx 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 zerobabel 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 publicly 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 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, etc. And again, verse 19 All this, said David, the Lord made me understand in writing by his hand upon me. So that this Precedent 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 David's Example to imitate and to serve their generation. He in all his capacities, Private, Public, Civil, Religious, did serve his generation with the utmost of his abilities, Ordinary, Extraordinary; O that others would do so! it would certainly be their praise & honour as it was david's 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 fullness of light in it then ten thousand Candles set up all at once. So here, that man that can do good and be profitable and serviceable 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 glorify God in being good ourselves, and doing good to others, to all as much as in us lies. And this the very Heathen could see. Non solum nobis nati sumus sed Partem Patria, etc. 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 than the Sun in the firmament; nor nothing more serviceable, giving light, and warmth, and influence to all the creatures under heaven. Among all the creatures of God, visible or invisible, none more excellent than the Angels; no, nor none so Serviceable; Heb. 1.14. Are they not all Ministering 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 than the Angels, yet he took upon him the Form of a servant, Phil. 2. And professeth, That he came not to be ministered 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 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 Public 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 ear not how things go in public, sink or swim, so they may abound in ease, wealth and prosperity; all their care is to enrich themselves and greaten their Families. Mark what the Holy Ghost saith of such a man, Psalm 49. v. 11, 12, 13, 16, etc. 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 mere 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 folly. Yet their posterity (as very fools as themselves) approve their say, 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 increaseth. 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, eate, drink and be merry) yet none else blessed him. And men will praise thee when thou dost well to thyself. Men, that is, some men, will praise thee, flatter thee to thy face when thou dost well to thyself, yet he that serves not his own generation, shall go to the generation of his fathers, he shall never see light etc. Secondly, Others there are who are so far from serving the age and generation 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 Public ruins. These in stead of serving their generation, are the Plague and Scourge of the generation they live in: Woe unto him that buildeth a Town with blood, and establisheth a City by iniquity, etc. Hab. 2.11. 3. Again, Others in stead of serving the generation wherein they live, they are the shame, the burden, 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 vicious 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. 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? grudge not them to the service of your generation. David did not, but prepared with all his might silver and gold, etc. 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 as God hath set in public places, serve your generations in your Public 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 than 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 fit opportunities than now. Thirdly, Serve your generation by the example of an Holy and Gospel-becoming Conversation. Never was that more needful than now, when the woeful 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 ourselves. O now labour to shine as lights in the midst of a crooked and perverse generation. Especially those of you whom God hath set in Public 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 Germane 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 myself. So should every one whom God hath set in public 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 Judgement and when you come in heaven, that you did not spend your days 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. Thirdly, Consider there are but few that seriously and conscientiously 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, etc. 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 public 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 itself cannot deny, I say it again, Envy itself cannot deny but that he was, A man exceeding serviceable in his generation; 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 form, as it were, of civil government in this Town, 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 denied but he was to you, a man serviceable in his generation. Nor can it be denied but he was serviceable to others also: His usefulness was not confined to one, but diffused itself into many places. Not to speak of the good he did by his own Sermons preached abroad, how many Congregations have cause to bless 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 & honour to whom by present Laws the Jus Patronatus did belong? Yea, how many have cause to bless 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 than he. And I could have wished (had it been the good pleasure of God) that this employment 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 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 Domestic 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 man's estate it hath been my unhappiness that I have been almost a stranger to him, having opportunity only to give him seldom 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 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, etc. 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 shall therefore first begin to speak of that. I had the happiness 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 sanctify a Sabbath here, and to enjoy 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 and coming in among you, was not his Doctrine always 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 always 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 always Sound; yea, and not only sound, but Profitable, Powerful, Successful: Witness 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 begat them to God through the Gospel. His Doctrine was Powerful Successful. And in this Doctrine he was Diligent, Painful, Laborious, Constant: For forty years together and above he preached ordinarily thrice every week, 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 sickness 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 profess I have wondered 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 God's Ministers generally meet with in these sinful, slighting, unthankful days. 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 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 man's Character: I proceed therefore to the next mentioned by Paul, and that is his Life, Thou hast fully known my Doctrine Life, etc. 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 Stoics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak well, but do ill: Having jacob's 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, 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 entering into the Ministry, his purpose was not to seek great things to himself; No, no: you cannot but know that time was when the Stairs of preferment were of as easy and open access 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 bewail his loss 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 himself, a servant of the Lord Jesus Christ, and your servant for Christ's sake; you were in his heart to live and to die 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 less I am beloved. In reference to this holy man, and what befell him in this Congregation, I have often thought upon that in Exodus, where it is said, There risen 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 paid 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 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 Preach, 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 looked 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 tried in the time of his Health, if the forty six years' time of his Ministry in this place, and the variety of trials he met with in that time from men of several tempers and spirits; if that were not trial 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 word, but lay quiet, contented, cheerful in the frame of his Spirit all the time of his sickness, till it pleased God to put an end to his days. 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 acknowledge that in him they have lost one of their best Friends, one of their most ready, cheerful, 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 days 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 overlookt where there is such a full confluence of other Graces? What Man, what Saint is there living 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 apparel, the charity that he had? the modesty and humility that he had? And yet all these can be overlookt 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 patiented, cannot be patiented, ought not to be patiented. 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 show 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 before his face? If the people despise and loathe 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 patiented in these cases. Now I beseech you, what were the cases in which this servant of the Lord shown 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 not: but if when he saw people slighting the precious Manna of the Word, setting up the Idols of their own brain in stead of God's Ordinances, sowing Schism and division among the people committed to his charge; if upon such occasions as these his Spirit was stirred in him, shall this be imputed as a fault to him? — Nam quis Iniqua Tam Patient Gentis tam ferreus ut teneat se. This leads me to the last thing, Persecutions and Afflictions which he suffered: Not from the hand of Public Power; from that his own Integrity and Prudence, and (principally) that hand which upholds the Stars in his Church, preserved him all his days 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 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. FINIS.