THE LIFE and DEATH OF DAVID. A SERMON Preached at the Funerals of that Worthy Member of the Honourable House of COMMONS, William Strode Esquire, In the Abbey Church in Westminster, Septemb. 22ᵒ. 1645. By GASPAR HICKES, a member of the Assembly of Divines. LONDON, Printed by G. Miller for Christopher Meredith at the Sign of the Crane in Paul's Churchyard, 1645. TO THE RIGHT WORSHIPFUL Sr EDWARD BARKHAM Knight and Baronet, and to his truly religious Lady, the Lady FRANCES BARKHAM. Right Worshipful, AMong the many comforts I have met with in your family, where I found the first safe and quiet harbour after my wander and toss in the common storm, I cannot but prise it as an eminent one, that there I enjoyed the sweet company of that worthy Gentleman, our dear friend, whose name this paper bears; by whose favours I have been really helped and refreshed, and from whose wisdom and goodness (if I prove not defective to myself) I might learn much. When I was called to perform that last sad office for him, I could hearty have desired that it had rather been put into the hands of some one of the most able and famous of my brethren, whose parts and credit might have better reached the worth, and set forth the renown of a person so worthy of the highest honour. Yet that which animated me to the task, as a duty something fit for me, was the consideration of my intimate converse with him in the last and best acted part of his time; whereby I had this advantage, that as affection stirred me to speak freely of him, so conscience prompted me, and experience enabled me to speak the known truth, and that only. My hopes are, that my obscurity or weakness, shall not leave any blemish on his excellencies, which deserve to be drawn and flourished by the most curious pencil; which will shine forth in despite of obloquy and ill will, either of open enemies, or of those at home, whose illaffected eyes could not brook the clear and lightsome beams of his unmasked and unmixed integrity. Indeed I doubt not but when all such shall be parables of the dust written in the earth, rotting in infamy, his memory shall be blessed, and his name dear; yea so long as the name of Parliament shall be precious to England: And precious may that great name be, preserved and blessed that society, so long as we continue a people. This incult piece, such as it is, I humbly present to you, and that as your due; not only in regard of my manifold and deep engagements to you, but principally in respect of your interesses in him that is gone to God; between whom and you there passed and continued an intercourse of hearty, real, and scarcely to be parallelled friendship. Besides, the subject matter of the Sermon is proper and pertinent to you; it sets forth the serviceableness of the godly to their generation. For your part, Sir, your cordial, useful, unwearied activity for the public, is well known to all that know you aright. And you, Madam, are every day casting in your contributions, laying out your interesses in Heaven for the common good. I know you both desire to act rather than to hear of what you do. Go on to do as you do, and still more abundantly. And the choicest blessings of Heaven and earth be multiplied upon you, and upon your hopeful progeny. So prayeth. Your most obliged faithful servant, GASP. HICKES. Errata Pag 3. lin. 10 for beartlesse, r. but less. p 4 l. 2. for will, r- well. A SERMON PREACHED in the Abbey Church at Westminster, at the Funerals of that Worthy Member of the Honourable House of Commons, WILLIAM STRODE Esquire, Septemb. 22ᵒ. 1645. ACTS 13.36. For David after be had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption. IT will not suit with our present purpose to stay long upon the discovery of the occasion and coherence of these words. Let it suffice to show that they are part of a Sermon preached by Paul at Antioch in Pisidia; wherein he proves, by many invincible arguments, that grand assertion or principle of faith, that Jesus is the Christ, the promised Saviour. His arguments may be reduced to two heads, testimony and events: testimony of John and the Prophets, and events suitable to their testimonies and predictions. The events foretold and accomplished in Jesus, and here specified are four; production of the seed of David, sufferings from the Jews, burial, resurrection. The last, his resurrection from the dead, whereby he was mightily declared to be the Son of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.4. according to the spirit of holiness, the power of his Godhead being therein expressed most apparently, and beyond contradiction: this (I say) is evidenced to have been foretold by many express and concluding authorities of Scripture, viz. Psal. 2.7. Isa. 55.3. Psal. 16.10. and which are applicable to Christ, and to him mainly: And if any should question whether David speaks personally of himself, or prophetically of Christ in the last mentioned authority, which runs thus, Thou shalt not suffer thy holy one to see corruption: Psal. 26.10. the Apostle meets with the doubt by way of Prolepsis; showing that the place cannot be competent to David properly or directly, but only as he was a type of Christ, or by way of participation, as he should, with the rest of the godly, be raised up with Christ: for David himself was a mortal man, whose time was limited by the determination of God within the bounds of his generation, who expired according to the common exigence of mankind; whose outward man saw and suffered some kind of corruption. He, after he had served his own generation, by them will of God, fell on sleep etc. Which words (if I would set a title on them) might be aptly styled, the life and death of David. Neither need I strain them into a division, they voluntarily fall asunder into these two parts, 1. The course. 2. The issue of a godly man. Consider we must that the Apostles principall-drift here is to set David below Christ, and therefore to describe him in his humane finiteness and frailty. Yet is the mention of him honourable, discovering the integrity of his course, and the happiness of his issue. He served, but it was his honour and uprightness to be faithful and profitable in his service, to do good to them that came within his relation and reach. He died, but death to him was a sweet sleep, a rest from his labours, a lying down in peace: therein he was gathered to his fathers, nothing befell him but that which was incident to those glorious Ancients the Patriarches and holy men of God; and though his perishable part, his dust was liable to a temporary heartless corruption, yet is that deposited, reserved entire and safe to an happy reunion with his soul; and his immortal precious spirit is lodged in the arms of glory. The very order of nature prompts to me a method fit to be followed in handling my text. David served, and died: and needful it is that I first endeavour to teach, and to learn how to live, before death come. I shall therefore now terminate or stint my speech to the godly man's course. David served his own generation by the will of God. Wherein I might point out unto you these things considerable. 1. The person, David. 2. His employment, he served. 3. The object on which he bestowed his pains, his own generation. 4. The moving and ordering cause, the will of God. David, a man whom the Lord found out and framed after his own heart, such a one as he would have him; whom he advanced by special grace, in a wonderful way, to be the ruler of his people; he served; not himself in an exorbitant, arbitrary, domineering way of government; but others, by seeking their good, and promoting their well far in all respects: and he served his own generation, those to whom he was bound in relation, who stood within his compass; and that to the utmost extent of his time and abilities: and all this he did by the will of God; which I take here to signify not so much Gods enjoining or prescribing will (which is indeed the rule of all our obedience and service) as his determining, disposing will; the word here used, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some will translate, God's counsel; by which all our good works and gracious passages are fore-ordained, the measure of our time and strength, dispensed and bounded. The sum of all may be laid together in such a doctrinal observation as this. Doct Doct. It is the integrity, the honour, the happiness of the godly, by the gracious disposing and working of God, to be made truly serviceable to them with whom they have converse and communion. Or thus; A godly man is a serviceable, a useful,, a profitable man. David, a potent and prosperous Monarch, that had the necks of his enemies under his feet, and the hearts of his people at his beck, hath this left vopn record, as a most honourable memorial, that he served them whom he ruled. By a special choice, a clear call he was taken from the sheepfolds, from following the ewes great with young, from the low and laborious employment of a shepherd, to royal dignity: his advancement did not exempt him from his pains, but only altered the object of them; before, he fed, and watched, and attended sheep, and now he must do the like for men; Psal. 78 79. 71, 7. and so he did with integrity of heart and skilfullnesse of hands: the more sublime and noble the employment is, the greater care and industry, dexterity and parts are requisite for the managing of it. The most eminent Saints, whether in respect of function or graces, have the highest and hardest tasks to accomplish. Paul more than once pleads the warrant of his call, 2 Cor. 15.10. & 1, 11, 13. and the uprightness of his course, to, and in his Apostleship, from the abundance and success of his labours. And the meanest Christian if sound, hath the honour and fitness to be in some way and measure profitable to the body. It is a duty of general concernment, Gal. 5.13. of indispensable necessity on all of us that partake of the same precious faith, and are called to the liberty of Christ, to serve one another in love. Reas Reas. 1. In must needs be so, if we consder the relation or necessitude between Saints: They are children of the same parentage, brethren of the same descent, members of the same body, fellow-citizens of the same corporation: they are animated by the same principles, walk by the same rule, mind the same end; and though they are endowed with divers and different gifts, placed in several ranks, 1 Cor. 12.1, 5, 7, 8. yet is it the same spirit, the same Lord, the same God which worketh all in all; and therefore is the manifestation of the Spirit given to every one to profit withal: the exhibition of all spiritual sufficiencies is for mutual helpfullnesse. Spiritual relations are more noble and strong than those that are natural; they are more near, more engaging and endearing. Lombard. When the Master of the Schoolmen had discoursed largely and acutely of the mutual love between the Father and Christ, he concludes all with a confession, Se non possed serte explicare, that it passed his skill to enucleate the mystery: So do you turn your bowels within you, dive to the depth of your affections, weigh the measures, and feel the tenderness of your respects to the wife of your bosom, the childrin of your loins, the friend that is to you as your own soul; and if there be no more but nature in them, they are but shadows or glances in comparison of gracious affections: those blessed bonds are pure in their root and fruit, vigorous in their activity, necessary and indissoluble in their continuance, hearty in their whole frame and drift; being truly spiritualised, there are angelical wings and wheels added to heighten and accelerate their motions: therefore they beget tender care, strong endeavours for the good of the them with whom they close. 2. The truth will be clear, if we notice the qualification or aptitude of Saints for mutual serviceableness. All graces are precious and useful, they have their full task in doing good. The Apostle magnifies the work of faith, 1 Thes. 1 4. the labour of love, the patience of hope in the Thessalonians. True grace cannot be idle or inactive. When the Holy Ghost, after the ascension of Christ, was plentifully poured down on believers, there was an apparition of cloven tongues as of fire sitting upon each of them. Acts 2.3. The tongue is the member of communication, fire is apt to dilate and disperse itself so fare as it can reach combustibles, and the clovennesse of these tongues, denotes not only the variety and fullness of graces and sufficiencies issuing from our glorified head, but their aptness also to communicate themselves. The godly man is furnished with true and rich abilities, and he is expensive of them, willing to lay them out for the good of others. 3. He is animated hereunto by God's acceptation. Service done to the meanest member of Christ is interpretatively done to Christ himself, so is he pleased to value it; God is not unrighteous to forget your work and labour of love, Mit. 25.45. which ye have showed to his Name, in that ye have ministered to the Saints, Heb. 6.10. and do minister. God's justice, his faithfulness is here engaged to remember and remunerate all good offices performed in sincerity to his Saints; and that because of his own interesses, he accounts all expressed and done to his own Name. You see the godly have dear and binding respects, useful abilities, effectual encouragements to make them helpful and serviceable each to other; therefore the truth of the doctrine is clear and firm. Use Use. And it may serve in the first place by way of conviction. 1. To discover and cast shame upon the mischievous disposition of graceless persons. Oh the strange horrid nocivous properties that are in degenerated man! Instead of being serviceable, how pemicious is he to those of his own kind? see this monstrous piece of his wickedness pictured, Rom. 3.13,— 17. He imagines mischief, speaks poison, acts destruction: every member and faculty of him is armed with hurt fullness: more savage he is then a beast, little less dangerous than a devil. Do we not plainly read this in these our days written in bloody characters? Paul observes so much in the Jews; they were injurious to their countrymen, killed the Lord Jesus and their own Prophets, 1 Thes. 2.14, 15. persecuted the Apostles, pleased not God, and were contrary to all men. And is there not now such a viperous generation amongst us, that gnaw out the bowels of their mother, spill the blood of their brethren, trample all relations under foot, make spoil, and ruin their occupation, and hate none so much as those that are dear to God? It were well if this might be verified only of such as are in professed armed opposition against God's cause and people: I fear I speak this day to many, who by reason of impotency cannot draw blood: through cowardice, or covetousness, or such like respects, are held in from doing open mischief, yet are their hearts stuffed with rancour, and their tongues tipped with venom against the power of godliness, and the image of Christ in his Saints. Surely there is no trusting of a sleeping Lion, nor of a calmed sea, nor of a carnal man muzzled with restraint, or smoothed over with ingenuity and fair carriage. Whiles you have your tusks and talons about you, ye are unmeet for dalliance; perilous ye are at the best, till pared and tamed by mortification; never truly serviceable, till apted thereto by grace. 2. Thes. 3.2. Of all outward mischiefs we may well pray to be delivered from unreasonable and absurd men that have not faith. 2. This may serve to raze ex sanctorum albe, out of the catalogues of the godly, Prov. 10 20 the fruitless, that bring forth nothing conducible to the common good. The tongue of the just (saith Solomon) is as the choice silver; every part and faculty in him is excellent for price and use: but the heart of the wicked is little worth, that which is best in him is vile and useless, In a humane, much more in a Christian society, thou canst not be unprofitable, but thou must be burden some also; like to a rotten tooth, or a paralytique part, which are not only unmeet for their functions, but also cumbersome and apt to be dolorous. 'Tis diminuent or contradictory to speak thus of a Christian; He is a harmless soul, but good for nothing: of a Minister, He is a deep scholar, but a lose liver, or an unprofitable Preacher: of a Magistrate, He is an honest man, but a cowardly or slack justicer: of a Parliament man, He means well, but neither minds, nor skills, nor helps the public. And if we should take a survey of the mass of men and women, what a hear of dross might we find for every grain of metal? How many are there of both sexes, and those none of the rude rabble, of the dregs of the people, but such as look high, glitter in external pomp, flante it in bravery, and think themselves exalted many orbs above the ordinary; and yet have nothing to set their wits and hands to, but to make provision for the flesh to fulfil the lusts thereof; that are intent or busy about nothing, but how to trifle away themselves; that hold it base and below them, to foul their fingers or beat their brains about any honest employment? I might compare you to fair statues, or well limned pictures, but that 'tis too good for you: ye are more like to bodies from which the souls are departed, and so are become carcases, and must needs putrify and stink: so do ye languish and rot in your delicate baseness, you stink in the nostrils of the Almighty, and are justly and grievously offensive to all good men. 3. I cannot pass by without reprehension the regardless ones of our times, that lay nothing to heart but that which concerns themselves, or touches their own skins. Careless souls, that consult for nothing but their own ease, interesses, security and immunity from common calamities; that contribute nothing, no succours, no sympathy, no sense to the common cause: Let others sink or swim, so they suffer not, or if there be no remedy, they hold it best prudence to suffer last; though God most commonly crosses them, and meets with them in the infliction of speedlest and haviest judgements. 'Twas a dogged speech of Cain, Gen. 4, 9 Am I my brother's keeper? If thou wilt not be thy brother's keeper, 'tis no wonder if thou become his murderer. If thou carest neither for the weal nor woe of others, thou shalt never see the good of Gods chosen, nor rejoice in the gladness of his nation, Psal. 106.5. nor glory with his inheritance. Use 2 2. Be exhorted hence to gracious serviceableness. I might speak much to you by way of counsel from God to this purpose; but I shall contract myself to as much brevity as I may. To fit you something for this high and honourable duty, take and make use of these plain directives. 1. Be sure of a well-bottomed stock of grace, let it be sound and right, and labour the improvement of it to the utmost. True grace is singularly useful. Indeed common gifts may do some good abroad; Cyrus was called, anointed, styled my Shepherd, Isa. 44.28. & 45.1, 4. and he did much towards the return of God's people; but what was he to a David? so what is a mere statist, a man of policy, or valour, or any the greatest parts, if unsanctified, in comparison of one that hath such abilities seasoned with grace? God indeed may make such instrumental for good, he may serve himself upon them, or by them, they cannot hearty serve him nor his cause: And the more grace we have, the more serviceable we shall be: every the least star that appears no bigger than a scintilla, a spark, is a celestial body, and hath as much light in it as it can hold; but the greater Luminaries afford strongest influences, and send forth most abundant, useful, comfortable light. The least spark of grace is an immortal seed, a parcel of the divine nature, more worth than a world but graces of prime magnitude are of most eminent usefulness, and send abroad the strongest and sweetest rays, to the benefit and refreshment of others. Covet the most and best therefore, that you may be able to do most good. 2. Nourish and enlarge deep and tender affections. 'Tis a notable character of excellency which Paul sets upon Timothy; he describes him to be a man of a singular spirit, he naturally cared for the state of the people, and that altogether without self-respects, as a son with his father, so served he with Paul in the Gospel. Phil. 2.20, 21, 22. Oh for such genuine sweet strains of spirit in Christians! You that are parents of your country, should look upon and deal with the generation which you serve, as if it were your own generation, all issuing from your own loins: You that are spiritual parents, should tender and care for your people, as for your dear children: All you Christians should converse and embrace as brethren of the same womb, 1 Pet. 3.8. of the same birth. I tremble when I consider the distance and distastes, the heart-rising and heart-burnings that are between us that own the same name and cause; fit we are and more ready to tear, and afflict, and confound, then to serve each other. 3. Be communicative; expend all that God imparts to you in this blessed service. 2 Cor. 12.15. & 6.11. Paul was willing to spend and to be spent for believers. His mouth was open, his heart enlarged to them: Lay out he would not his uncessant pains only in the work of the Gospel, but he was prodigal also of his very soul, 2 Thes. 2. ●;. ready to pour out that for their good. Noble Patriots let it not seem much to you that you forego your profits, your preferments, all the dilights of the children of men; that you exhaust your estates, your parts, your spirits, your blood about the great business of God and his people that is in your hands. Ye faithful servants of Christ in the ministry, let your lamps burn and shine continually, though you consume the sap, the oil, the very Elixir of your precious lives in giving light to others. Dear Christians, cast in your all to the common stock: what any of ye pinch or spare, you lose; you quench and smother the graces that you restrain or hold in from the service of Christ's common wealth. 4. Be receptive, take in help and supply from others. The profit of the earth is for all (saith Solomon) the King himself is served by the field. If you will subsist in spirituals, Eccles. 5 9 you must take your share of provisions in common with all Saints. Paul longed to see and to converse with the Romans, not only that he might impart, but receive, and might be comforted together with them, Rom. 1.11, 12. by the mutual faith both of himself and them. Apollo's a man famous for eloquence, mighty in the Scriptures, and fervent in spirit, a bold preacher of the things of the Lord, deigns to hear and receive more clear and perfect instructions in the ways of God from Aquila and Priscilla, Acts 18.24, 25.26. persons fare his inferiors in divers respects. Sometimes you may light your torches at a little candle, and kindle your great fires with a few coals fetched from a poor man's chimney. And you do well and honourably, and like yourselves, that you call in Bezaleels and Aholiabs for advice and assistance about Sanctuary work: And I hope it is not intended as a for formality, that the advice of the Assembly might stand only on the Frontispiece of your directions and Ordinances, but that you mean to follow the counsel which they bring you from God, when it is indeed God's counsel. God will have Christians beholden to teach other; he that will give, must take, and you cannot imagine how much a poor Saint, much more a body of Saints may help at a dead lift, when they set to their shoulders by counsel; or compassions, or prayers, etc. 5. Be humble. Humility is a serviceable grace; it accounts nothing that is duty to be too hard or base to be attempted and acted. There is nothing more intolerable in a servant than petulancy or peremptoriness. We must not stand upon niceties or high terms, if we will be truly useful to our brethren. Yet this is frequent, such an office is too mean, such a condescension is unworthy. If such a mind had been in Christ, what had become of us? how low did he stoop to do us good? he stood not upon his reputation, but emptied and humbled himself, vailed the beams of his deity with the form, the habit of a servant; and he did the part of a servant, he became obedient, even to the perfection of obedience, to the extremity of sufferings, and all for us: and if we will serve each other in earnest, Phil. 2.5.— 9 let this mind be in us which was in Christ Jesus. 6. Be regular. Servants must know their offices, and stick to their several tasks; Soldiers must keep their ranks, and observe their postures: So must Christians, otherwise they hurt, 3 Thes. 4. 2●. Rom. 12. ●, 7, 8. not help their fellows. This is the Apostles rule, Do your own business, work with your own hands. And let every one wait on that which is proper to him. There's celestial harmony when every one moves in his own sphere. It was the people's acclamation to the Emperor Anastasius on his coronation day, S●●ut vixisti, i●a etian impara. As thou hast lived, so reign: his private course was commendable, and they conjectured aright, that his graces, if they were found, would shine the brighter in a high place. Such is the man indeed, as he is in his particular station; and I know not which is more dangerous to society, either defectiveness in members for that which is required, or intrusion and busy meddling with that which is besides them. I should be sorry that either of these should be incident to Ministers. For the former, you do well to have their abilities and fitness examined and approved: In the later, you are very wary in trusting them with more than you conceive due. What is due, I dare not, I cannot now determine. Not long since you have been caught, and that satis pro imperio, magisterially enough, though by one that professes submission even below a slave; that not any thing of government is due to them: You give them enough, if you give them meat and work: And so much I think you will afford to your horses. I believe it reaches not the double honour the Holy Ghost holds them worthy of, 1 Tin. 5.17. and that for ruling well. And whether be more unbeseeming a Minister, either an asslike crouching and stupour, or a dogge-like laziness, judge ye. The searcher of hearts knows, I speak not this for self respects; I can as truly say as he that decried all Ministerial authority, or as any man; that 'tis more suitable and satisfactory to my spirit, to be thrust into the most obscure retiredness, then to be up in the world especially, above myself. Let them be held as scratching brambles that usurp over the trees; the generous vine, the fat olive, Judg. 9 8 15. the sweet figtree will decline such irregular undue promotion. Justly may they fear to fall with Antichrist, to partake of Babylon's plagues, that affect the least particle or sippet of Antichristian papal power. I beseech you, do us the right to believe that it is not ambition, but conscience that makes us so instant about that which now sticks in your hands. How can we serve God, or you, or the Churches of Christ, if we are kept or thrust from that, wherein a great part of our usefulness consists? 'Tis strange that the power of the Keys, of binding and losing, that formidable sentence, 1 Cor. 5. should be aerial, imaginary, or only temporary and extraordinary things: that they should signify nothing but what may be in a Roman proscription, an Imperial Banne, or some such like civil censure. Certainly Christ hath, and will have a kingdom on earth, and therein a spiritual government; much of the managing whereof he hath trusted with his Ministers. It they should use that power to destruction, not to edification; to domineer over the faith and consciences, and not to serve the souls, and help the joy of God's people, the fault would be in the persons, not in the power. How serviceable Gods faithful Ministers have endeavoured to be, according to their call and abilities, to the present generation, in the great affairs now on foot; I rather leave to cordial men to judge, then report it myself. 'Tis a defect and blemish to the body to have a finger amputated or disjointed: much more hurtful it is to have a strong bone broken, a noble part made useless. 7. Be assiduous, indefatigable in service. Serve out your time, that you may be freemen of Heaven. So did David in my text; 2 Tim 4.7. so did Paul, he run out his whole course; so did a greater than them both, Christ finished the work which the Father gave him to do. Joh. 1●. 4. Plantus. Benefacta benefactis pertegito (saith the Comic) ne perpluat. Good deeds and services are like titles on an house, betwixt which if there be too much distance and disparity, 'twill rain thorough. Is it not a sad thing to see them that have been forward and eminent in serving the public, grow rusty and useless, through humour, emulation or discontent, and so thrown aside as unstrung instruments, or tools whereof all the steel is worn out? Look to yourselves that you lose not those things that ye have wrought, that you suffer not so many things in vain; hold fast that you have, that no man take your crown: begin well, and grow better, and be faithful to the death; and you shall receive a full reward of all your services. To fasten and whet all that hath been said on your spirits, give me leave to add something by way of incentive. 1. Consider that 'tis truly noble to be serviceable to others. The Magistrate (let him be the supreme) from the multiplicity and weightiness of his employment, is by way of excellency styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 13.4. the Minister or servant of God. The Angels, those glorious spirits, that with eternal satisfaction behold the face of God, and with nimble alacrity execute his behests, are ministering spirits, also sent forth to serve them who shall be heirs of salvation. Heb. 1.14. 'Tis a title of honour frequently given by God to Christ, Isa. 53.11. & 42.1. my servant: And himself professes that he came into the world, Mat. 20.28. not to be ministered to, but to minister. Yea, the glorious majesty of Heaven and earth, God blessed for ever, God in his habitation, on his throne of excellency, styles himself a father of the fatherless, a judge of the widows, Psal. 68 5. a helper in the time of need of all them that wait upon him. Who would not then be ambitious to serve Saints? Me thinks it were an apt impress or motto for the greatest of you to bear; The more serviceable, the more honourable. 'Tis to be doubted, there are many among you that look high, whom the Lord will not honour so much as to let you wash the feet of his Saints, sweep the dust out of his Temple, tug at an oar in the ship that carries Christ and his Church. Happy, honoured is the man, that can do any good office for the Bride the Lamb's wife. 2. Consider how helpful and behooveful our service may be. We may stay up a staggering brother, nay prop up a tottering kingdom: we may support a drooping spirit, nay save a soul from death. Jam. 5.10. Sometimes a little succour stops a fatal fall, a small assistance turns aside a deadly stroke, a poor sleight medicine is made effectual to preserve life: but spiritual remedies are most efficacious, and serve for highest purposes. And shall we spare our pains which may be so helpful to our brethren? The sufferings of the meanest single Saint must turn our bowels, and draw out our compassions, and call in our succouring hand. Oh then, what flames, what flow, what melt, what expending of our whole selves are requisite from us, when societies of Saints, states and Churches lie a bleeding, and cry aloud to us for our hands, our hearts, our tears, our prayers, our all to help them? 3. This may move us likewise that the service of the godly is relative, reciprocal, mutual. One member cannot say to another, 1 Cor. 12 21. I have no need of thee. Careful and tender we should be to restore a lapsed brother in the spirit of meekness, G●l. 6 1. considering ourselves, that we also may be tempted. Heb. 13 3. We must remember them that are in bonds, as bound with them; and them which suffer adversity, as being ourselves also in the body, and may as much need compassion and help as the most miserable. There is an intercourse, a holy traffic of graces among Saints; wherein (and 'tis a Paradox very strange) they grow rich by disbursing: we enlarge our own comforts, by administering consolation to others; clear up our own light, by informing others; inflame our own zeal, by rousing up the affections of others; fortify our own spirits, by staying or raising up our feeble fallen brethren. We cannot do any spiritual good to others, without benefit to ourselves; neither can we perform any service of love to the Saints, but we may need and receive the same or the like from them. 4. Take a taste of the refreshments our faithful, painful serviceableness leaves upon our spirits. Eccles. 5. 1●. The sleep of a labouring man is sweet, whether he eat little or much. The Christian that labours hard for the honour of his master, and advantage of his fellow-servants, whatever outward exigences befall him, hath inward peace, at least in the cause for the present, and in the issue too, when the times of refreshing shall come. Our rejoicing is this (saith Paul) the testimony of our conscience, 2 Cor. 1. 1●. that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversations in the world, and more abundantly to you-wards. When he was even in the mouth of death, the recognition or relish of his faithful pains in serving God and his people, filled him with unspeakable joy. Oh how sweet will it be when the godly man at his dissolution can with good Hezekiah lodge his soul in God's blessed bosom, thus? Remember now, O Lord, I beseech thee, Isa. 38.3. how I have walked before thee intruth, and with a perfect heart, and have done that which is good in thy sight; that which is suitable to thy will, honourable to thy Name, profitable to thy Church and people. Use 3 3. And suffer me in a word or two of consolation, to bring home the refreshment of this doctrine now in handling, to the hearts of Gods dear ones. I believe there are many sorrowful souls here, by reason of the sad occasion before us; many that toil, and sweat, and serve for the public good, and need refreshing. Were my own spirit suitable, I might draw much comfort from this fountain: I shall now be able only to let fall a few drops upon you. 1. It is exceedingly comfortable to the godly man, that he is the most useful serviceable creature that lives on earth. He is more truly helpful and beneficent, he can do more real and rich good turns then the greatest mortal breathing that is out of Christ. If with Mordecai he be raised to outward dignity and power, he will ingratiate and endear himself to the multitude of his brethren, Esther ●3. by seeking the wealth of his people, and speaking peace to all his seed. If he be mean in the world, yet let not the Eunuch say, I am a dry tree; he hath a special spiritual way of the helpfullnesse, above all the men of the world. The Saints are the ornament, the blessing the safety of the places that hold them: they are the pillars of Kingdoms, the props of Parliaments, the cement of societies, the horsemen and charets of armies, the beauty of all things here below. May we not affirm this now upon just experience? who as they have advantaged the cause of God now inagitation? they consult, and act, and fight, and pray, and that not without apparent blessed success, even many times when all seems to be dashed and lost. Without ostentation we may boldly say, — Si Pergamon dextrá desendt possent, etian bao defensa, vissent. If any thing under Heaven be instrumental to keep up these shaken, distracted, dying kingdoms from utter ruin, 'tis most likely it will be the Saint's service. 2. There is great reason of rejoicing to the godly, in that of all other they are best served. They have not only immediate protection and provision from God, the ministry of Angels, the renewed right and sanctified use of creatures; but all their fellow Saints also to be their servants in special. 1 Cor 3.21, 22. All things are yours (saith the Apostle) whether Paul, or Apollo's, or Cephas, etc. you have interest in all the faithful pains of Christ's Ministers, in all the ordinances of life; you have a share and benefit in the whole stock of graces and prayers, that trade and commerce between Heaven and earth. Solomon hath a Proverb to this purpose, Better is he that is despised and hath a servant, than he that exalts himself and wants bread. Alas poor rich worldling, hungerstarved Epicures, doleful sensualists, you that think ye have the world at will, that walk with your train of attendants, and glory in the crouchings of your clients and slaves; you want bread, all true and comfortable helps. A time is coming upon you, when that which seems most serviceable to you, shall prove most vexatious; Your table shall become a snare, your friends tormentors, your pleasure's poison, your wealth rust to your wounded spirits, your very lives a burden to you, and yourselves a terror to yourselves. But for you the hidden ones of God, though ye are never so much despised and down in the world, you shall never want servants, whiles God hath Angels in Heaven, or a people on earth. Kingdom's may be overturned, Parliaments may be dissolved, Armies may be routed and lost; men, good men, the best of men may die, must die, do die; yet so long as that chosen generation, that holy seed, the offspring of God continue (and continue they shall in a constant series, till they are perfected in number and graces, and translated to glory) you shall serve be served, and that in the dearest bonds of relation, the sweetest intercourse of mutual help fullness, which shall be effectual to your spiritual and eternal well fare. And so much for to Text. Something more I have to say, and 'tis touching the servant of God and of his people, whose dust is now brought back to the dust from whence 'twas taken. For your parts, Nobles and Senators, you do yourselves right by honouring his memorial, by commanding and attending the solemnities of his interrement. You have shown your hatred of superstitious Ceremonies, and yet have appointed and are present at a Funeral, and a Sermon. Herein you deal with him, as they dealt with Jchojada, and that upon like grounds; he had an honourable sepulture afforded him, because he had done good in Israel, 2 Chro. 26.16. both towards God and towards his house. And for my own part, I think there are few more unapt for, or unfrequent in Panegyriques or funeral praises than myself. I hold it most unworthy for Ministers, upon such occasions, to paint or perfume carcases, to garnish I dolls. But now why should I be silent? I need not hyperbolise, nay, I know mine own weakness, I cannot reach this Worthies just commendations. I purposely pass by the mention of the antiquity and nobleness of his descent, the piety of his private course, his sweetness in conversation, his faithfulness in friendship, etc. and shall limit myself to the pattern in my text: and indeed the few words of my text, do limb and decipher him better beyond comparison, than my poor dull oratory can do it. I should say enough of him, if I sid no more but this; He served his own generation. And this shall be the sum of all that I shall say; Surely he was a very serviceable piece, a precious useful soul, profitable to his generation. 1. He served. And in his service we may notice these remarkable excellencies. 1. His indefatigable industry, his fervent and zealous intention upon the businesses of state. He was none of those that peep now and then into the House to inquire, What news? that sit there sometimes for recreation, that are present mainly to help a friend, or promote an interest: but he set his heart and shoulders to the work, and stretched all his sinews about it. You know the solid vehemency, the piercing acuteness of his speeches. 'Tis observed of Erasmus, that he more punished the Monks fat bellies by his Sales, than Luther did by his stomachation. refel the crossness or cunning of some, who could not well be met with, but by such plain home dealing? 2. His and unblemished integrity. As his principles were clear and sound, so did he exactly prosecute them, and kept close and even to them. His parts were commendable, his judgement good, his expressions rational and quick, his experience long in the course of Parliamentary affairs: Yet I believe, that honesty, which is the best Logic and Rhetoric, and uprightness, which can never be confuted, added the most invincible force and weight to his motions and reasons. 3. His insuperable constancy. He held on his course in all weathers; was ever the same and like himself in all changes and events of times: He was neither wheeled about to open state-apostacy; nor warped to covert disaffection to this, or close implicit compliancie to the adverse party; nor flatted to a pretended moderation, indeed a dangerous temper, made up of discontent and selfishness. How many glistering Mateors have we seen blaze and look big for a while, and at last prove falling stars, and extinguish in a stink; or if they stick amongst us, they hang doubtfully, and yield but uncertain and unwholesome light? He fixedly kept his orb and his motion, till he finished his course. 4. His tedious and heavy sufferings. He was not moved by menaces, or reproaches, or hardships: he counted not his contentments, his estate, his liberty, his life dear unto him, that he might do his work, Acts 20.14. and accomplish the ministry, the service which he received of God. Witness his long imprisonment, and that in the prime of his time, when the strength and delights of youth might have made him do much for freedom. In those worst, most dangerous, for lost times, like another Curtius, he cast himself in hiatum, into the gulf, the jaws of extreme peril, for his country's good. Witness also the accusation of late cast upon him of the highest crime: 'twas his singular serviceableness that caused him to be one of the first marked and destined to destruction. Thus he served: But whom did he serve? I shall briefly answer this both negatively and affirmatively. 1. He served not himself. In all that he intended or did for the public, I could never observe (and it was my happiness to converse constantly and intimately with him for a good space of time) I say I could never observe any thing of self before his eyes, either for the present, or in expectation. A great and useful hand he had in procuring treasure, the sinews of war, yet I dare affirm in spite of malice and calumny, that none of it stuck to his fingers. Very scrupulous he was in receiving, nay resolute in refusing the expressions of common mean courtesies from any, especially if there were the least appearance or suspicion of a hook in the bait. He grasped no offices, accepted not maintenance from the public in the usual way; though he had lost or spent all his private estate: he rather cast himself on beholdennesse to friends, which was averse to his most generous spirit; yet so the Lord provided for his subsistence, and he enjoyed it with all heartiness and respects. Oh never let it be said of men entrusted with the common cause, Phil. 2.21. they seek their own, and not the things that are Jesus Christ's. 2. He served not men. I mean in the Apostles sense. If I pleased men I should not be the servant of Christ. Gal. 5.10. Great names, old acquaintance, near relations, could not sway him to men's persons or personal respects. Did you ever know him raise party, or make a motion, or drive a design to that purpose? He did not trudge up and down to Committees, nor appear in them, to advocate or intercede for any in causes that would not hold water. Not but that he was courteous and helpful to his friends, yea readily useful to all that came within his reach, in a way of justice. Methinks Moses description of Levi, accords him well in this point. Who said unto his father and to his mother, Deut. 33.9. I have not seen him; neither did he acknowledge his brethren, nor knew his own children. 3. He served his own generation, he served the public. Many of the great Patriots of ancient Rome made the Common wealth their heir; In degenerated times, Court Parasites often gave all to the Emperors. The Common wealth was to him instead of, and as wife and children: to that (next to the immediate service of God) he devoted his care, his skill, his parts, his pains. How justly might he say as chrysostom, when he was ready to be tome off from his people by banishment, Vita mihi ad vestrum profectum tantummodo ducitur. Cum de expulsione ipsiu● ageretur. Hon●●. The main drift of his life and action, was the glory of God in serving the public. Well, this serviceable man is come to the period of his generation; he is fallen on sleep. Will you, can you hear any thing of his death? I should say nothing of the manner of it, were it not to stop the black mouths of some, that speak falsely and despitefuly of it. His disease was an Epidemical fever, which after some colluctations seized on his principals and spirits, before impaired and much exhausted both by sufferings ' and services. 'Twas not the plaugue then, as many report; and 'tis probable the report was raised by some, who will say of him, with as much malice and as little truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 24.5. as Tertullus said of Paul; We have found this man the very pestilence. Neither yet did he fall into raging distempers (as some give it out) which might have been feared in such a disease, and in him who was of a constitution something hot, and of a vigorous stirring spirit. Some clouds indeed were cast upon his faculties by the violence of the disease, yet was his demeanour and his dissolution quiet. And though the nature of his sickness hindered his expressions, yet I doubt not but his Master found him watching, because he found him doing. Mat. 24.46. Blessed is that servant, whom his Lord when he cometh shall find so doing. One thing yet remains. I have a little to say to the generation that he hath left. 1. Taking it at large, for the entire body, the state and Church of which he was a member. Oh what an impoverishment have we suffered! Is it a small matter, that so serviceable, so useful a labourer should be called home from work in the midst of his day, the prime of his time? doth not this portend that the season is almost spent, or that night will come sooner than we look for? I know not how you value the loss; me thinks it should weigh heavy. We hear of the shaking, the endangering of one of the Kingdoms, which cannot but make our hearts shake, and bleed, and break within us: And in these distracted times we cannot but be obnoxious to doubts, and fears, and losses: And what can more impair us then the taking away the prudent, Isa. 3. ●, 3. the honourable, the Counsellor, the pillars of state, the Atlases of our public fabric? Our loss in this particular is the greater, in regard of our present poor condition. A decayed Merchant cannot sustain a single wrack; whereas it little hurts one of a full estate, that ventures in many bottoms. We live in a declining, tottering, degenerated generation; and I assure you, a few more such losses may undo us. I might bring in a long bill, but i'll sum up the total, thus: The Parliament hath lost an ornament, the Common wealth a servant, and (let me add one parcel more) the Ministry a friend: I add it the rather, because I doubt we have few (I am sure few such) friends left. All of all sorts may take the loss deeply to heart, I know none but must share in it, that have interest in, and true respects to the common cause. 2. If we understand his generation more strictly, for them that are brethren of the same order, members of the same society with him, I shall leave a few words with them, and conclude. 1. Let a poor unworthy servant of Jesus Christ speak a word of counsel in your ears this day, and let it not be lightly set by. I hope your hearts are now in a tender frame, and fit to receive impressions. You are called an House, and that is a term of aggregation and consociation: You sit together, and I have seen you feast together, and now you mourn together, at least in outward semblance: I beseech you for the Lords sake, for conscience sake, for the poor generations sake that hangs upon you, and something for the memory and respect of him that is taken from among you; be at one among yourselves, be like minded, Phil. 2.2, 3. have the same love, let nothing be done in managing public affairs through strife or vain glory. Let this be the burial day of all your private interesses and ends; cast your cross and high thoughts down into the dust, and never let them rise again; let all your contention be for the common faith; all your emulation, who shall do best service to his generation. You see ye are dying, consider yourselves as dead, you have something before you to provoke you to the contemplation; and 'twere monstrous if your faner all flames should part, if your ashes could not be made to mighle. As ever you hope to be of that great Parliament described, Heb. 12.22, 23, 24. Let brotherly love be and continue among you; let hearts and hands meet and work together in the public service. 2. Take a word of encouragement, ye faithful, useful servants of the most High, and of his cause and people. Imagine you heard the Lord speaking from Heaven, as he did once. Josh. 1. 13●. Moses my servant is dead, now therefore arise, Joshua, go over this Jordan, lead my people into their promised possession. The hardestraske was to do, when the most eminent instrument was removed. So it may be with you; need had you therefore to be strong and very courageous, to stir up your gifts, to quicken your spirits, to double your diligence. It hath been observed sometimes, that the loss of one eye hath increased and cleared the sight of the other. God can pour out enlarged multiplied measures of spirit upon you, if you humble, and pray, and believe, and use well what you have: Though he work excellent things by choice instruments, yet he doth not tie himself to them. Alexander envied his father's victories, looking upon them as anticipations of his own glory: You need not do so, there's world enough left for you to conquer, work enough for you to do and we hope, we believe the best and sweetest of the work is yet to come, and will come ere long. Gird up therefore the loins of your minds, put forth all the vigour of your best abilities, let the liveliness and activity of your endeavours repair the wide and woeful breach which death hath made upon you. You that live, while ye have time and strength, work on. This worthy Member of yours, your dear and helpful fellow-labourer, over whose ashes you mourn, hath served our his time, his task is done, he is laid down to sleep, his dust must for a while be wrapped up in corruption, and his earthy relics we have laid up with his fathers. FINIS. Published according to Order.