I Am at this time to preach upon a Double text, the one whereof I have now read in your ears, and the other is here presented to your eies: both of them so copious that the scantling of an hour is too narrow for each. And therefore waving all Prefaces and without enquiring into the context or occasion of the words: I shall immediately address my self to a short discourse upon the text, and so proceed to give an account of the sorrowful occasion of this solemn Assembly. And if in performing this double task, I shall exceed the limits of a single hour, my Apology shall be in the language of Salust, Salust. Praestat tacere quam pauca loqui, It were better to say nothing at all than too little upon two such pregnant subjects.

The former whereof is St. Pauls narrative concerning David, as it is set forth in these words; David after he had served his own generation, by the will of God, &c.

Which Narrative plainly parts it self into the life and death of David.

The Character of his Life is but one, but that unum aggregatum such an one, as (by the handling it will appear) hath many involved in it, He served his own generation by the will of God.

Those of his Death are Three, by which the state of the dead is represented to the life. He fell asleep, and was laid to his Fathers, and saw corruption.

I begin with the Character of David's life,Gen. 1. He served his own generation by the will of God.

And before I proceed further, it will not be amiss to observe, that the Apostle speaking of David though but collaterally giveth him an excellent Encomium. It had been sufficient as to the scope of St. Pauls discourse only to have said, David after he fell asleep, saw Corruption. But he being an eminent person not only in place but grace must not be mentioned without an honorable character, nay though he wanted not his faults and those great ones too, yet they are buried in silence and only his worth proclaimed. Prov. 10. 7. It is the saying of Solomon, The memory of the Just is blessed, Exod. 33. 11. the Vulagar Latin from the LXX read it,James 2. 23. cum laudibus, Gods faithful servants ought to be remembred with praises. Josh. 1. 2. Upon this account we finde God himself adorning those who were eminent in their generations with the amiable titles of servant and friend, Job 1. 8. as Abraham, Heb. 11. Job, Moses, Josua, and others; for this reason St. Paul enumerating the Worthies of the Old Testament, giveth them their due Characters; as Abel, Enoch, Noah, with others: and here though it were but by the by and in a few words, he bestoweth a very high commendation upon David, that he served his own Generation by the will of God.

Which words in the Greek are capable of a double translation whilst 〈 in non-Latin alphabet 〉 may be rendred in the Dative and 〈 in non-Latin alphabet 〉 in the Ablative case, and so have our Translators construed it, he served his own Generation by the will of God, or 〈 in non-Latin alphabet 〉 may be rendred in the Ablative case, and 〈 in non-Latin alphabet 〉 in the Dative, and so it is translated in the Margin, in his own generation he served the will of God.

Those two words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are also capable of a double interpretation in this place and accordingly the sense of the clause may be variously explicated; 〈 in non-Latin alphabet 〉 among other acceptations, is sometimes and most usually taken for the men of one age, or, sometimes for the age of one man; and so here▪ either he served his own generation, that is, the men of the time wherein he lived, or, he served in his own generation, that is, during the time of his own life: 〈 in non-Latin alphabet 〉 which we render will, signifieth counsel which cannot properly and strictly be applyed to God: for whereas counsel supposeth imperfection of knowledg, and requireth time of Deliberation. To God all things past, present, and to come, are at once and altogether manifest: but, yet inasmuch as when the Will acts by counsel, it acts most rationally and prudently, it may serve to minde us of the equity, and wisdom of the Divine will. And whereas there is the Will of Gods purpose and decree; and t • e will of his precept and command; both of these may fitly be understood in both the translations, all which I shall accordingly make use of, since every way the words serve for the commendation of David, and consequently instruction unto us: And

1. First of the translation which we have in the text,—he served his own generation by the will of God, It here we understand the will of God's Command, it must be referr'd to served; and the meaning is, that David in serving his generation, did not follow his own fancy, nor yet the humour of the times, but God's will made known to him in his Word. And this restriction must still be taken in, as we ought to be another's friend, so a servant to our generation, but usque ad aras, and no farther; so far as may consist with a conformity to God's will. There is a time serving, which is, though too usual, yet detestable, when we sail with every winde, and comply▪ with every humour of the age we live in. Too many such have been in our times, who change not only their fashions but opinions according to the mode, men that can swear and forswear, and will be sure to side with that part of the generation that is uppermost, but far be this from the conscientious man who according to the double reading of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 will serve the time,Rom. 12. 11. but no further than withall he may serve the Lord according to his Will.

But I rather adhere to that Exposition which understanding the Will of God's Decree, referrs it to generation, and giveth this sense, that David served that generation upon which he was cast by the Will of God: According to which construction here is something implied and something express'd in this Character.

1. That which is implied is, that that generation in which every man liveth, is, allotted to him by the Will and counsel of God. We come not into this world by chance but Providence, and that we are born in this or that place, in this or that age, is the wise appointment of God, Acts 17. 27. according to that of St. Paul, 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 habitation. And therefore, if the Generation in which we live be virtuous and prosperous, we must thankfully acknowledg the goodness of Divine dispensation; and if it be vitious and calamitous, the daies and times evil, we must not repine nor murmur, because it is no other than Divine determination which hath cast us upon the one or the other.

2. But secondly, That which is expressed is, that it is our Duty, whilst we live in this world to serve our generation. Cic. It is a known saying of the Oratour, Nemo sibi natus, No man is born for himself, nay more, no creature is made for it self; but all that they may be serviceable to each other, and every one to the community. We may observe in the several parts and members of our natural body, how that their several acts and operations are in reference to the whole, The eye seeth, the foot moveth, the mouth feedeth, and the stomack digesteth not for it self only, but all the rest of the members. Thus it ought to be in Church and Common-wealth; 1 Cor. 13. 5. St. Paul saith of Charity, that she seeketh not her own, to wit not only, nay, in some cases not principally. It is the same Apostles counsel to the Phillippians, Philip. 2. 4. Look not every man on his own, but the things one of another, to which may be added and all upon the things which concern the Publick. The truth is, for this end hath God bestowed upon men several gifts of nature, of art, of fortune, and of grace, that with these they may serve their Generations. Yea, for this reason, as he hath enriched several Countries with different Commodities; so he hath furnished men with several gifts, to one in this kinde, to another in that, that so they may every one stand in need of, and be helpful to each other: nor are we only Cisterns to retain but Conduit Pipes, to convey that Water which is bestowed upon us: Treasurers to lay up, but Stewards to lay out the Talents which are communicated to us for the common good.

This is that Duty which is incumbent upon every man according to his capacity and Ability, but more especially such as David was, who had riches and honour, men of wealth and estate, men of power and authority.

True it is, there is no man though never so mean and poor but may serve his Generation, if he have a family, (as most men have) he serveth the Publick by well ordering his houshould, especially educating his children in the fear of God, it being not imaginable how great an influence that hath upon the commonwealth. If he hath a Calling (as no man ought to be without) by his industry and diligence in that he doth not only maintain himself and family, but serveth the Publick; Finally, if he be a pious man, by his good example to those among whom he liveth, and both by his mourning for the publick enormities and prayers for the publick welfare he is greatly useful to the community, and therefore let no man think himself excused or disobliged from this service. But yet to make use of our Saviours words,Luke 12▪ 48. To whom much is given, of them much is required, and consequently, by them much ought to be performed in the service of their generation. Rich men with their gold and silver by works of Piety and Charity; Great men with their power and honour, by restraining and punishing evil doers; and by encouraging and rewarding those who do well, since as it is their Privilege that they can, so it is their Duty to be serviceable to their Generation above others. It is the difference which Aristotle maketh between a Tyrant and a King, Arist. Ethic. lib. 1▪ cap. 10. that a Tyrant 〈 in non-Latin alphabet 〉 mindeth his own Profit, but a King 〈 in non-Latin alphabet 〉 the benefit of them whom he governs. And though that be a rebellious Principle Rex minor universis, which maketh the King inferiour to the whole body of the People: yet it was an excellent motto of Trajan the Emperour, Non mihi sed Populo; who lookt upon himself as a servant to his People: It is very observable how that the Sun is called in the Hebrew 〈 in non-Latin alphabet 〉 which signifieth a servant, in as much as it shineth not for it self but the world, serving all Creatures with its light, heat and influence; and such ought Kings and Princes to be, yea as all the Stars in their several Spheres are useful to the Publick, so ought all that are set on high in any kind of Power and Authority at once both praesse and prodesse aliis, to go before and be beneficial to others.

Nay such hath been the temper of publick spirited men in publick places that they have empoverished themselves to enrich the community; like the clouds which empty themselves to water the earth. One of the German Princes had for his Device, a candle burning in a Candlestick with these Letters, A. S. M. C. Aliis servio, meipsum consumens, I consume my self to serve others. Plutarch reports an excellent saying of Pelopidas—a valiant Commander, who when going out to the wars he was desired by his wife to look to himself return'd this answer, It is for private souldiers to be careful of themselves, they in publick places must have an eye to other mens lives. Though there be more Danger to a man's self by standing in the gap than getting behind the hedg, yet every good man will stand in that place to which his office obligeth him, saying with Pompey when a storm threatned the Ship which was going to fetch corn for Rome, It is not necessary that we live but it is needful that Rome should be relieved.

Thus ought all to be as stones, and great men as corner stones and pillars in the building whereof they are a part, contributing to their utmost for the support and preservation of the whole; nay they ought all as souldiers in their several ranks, and great men like the chief Officers in the front adventure themselves to get the field and win the Day.

Nor is our zeal to the Publick to be confin'd to that which is called in the Text 〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉 our own generation but extended to the generations which are to come, that when we are perished from off the earth, those that follow after us, may be the better for us; for since according to that known Maxim, Bonum quo communius eo melius, Good is so much the better by how much it is the more common, the further our service extends, the more acceptable. It was matter of Joy to the blessed Virgin that from henceforth (to wit from her conception of Christ in her womb) All Generations should call her blessed, Luke 1. 48. and it is no small cause of Joy to every good man when he can, yea his earnest desire and indeavour that he may be a blessing not only to one but many, to the present but future generations, doing and promoting those things which may procure and preserve piety and tranquillity to the places where he liveth in after ages.

How fully all this was verified in David may appear from the several Passages of his history, which because time will not give me leave to enlarge, I shall contract in a narrow compass. He served his Generation as a good man by his grieving for the notorious transgressors of Gods Law, insomuch that Rivers of tears ran down his eyes; Psal 119. 137. 158. by his praying for the peace and prosperity of Jerusalem; by walking in his house with a perfect heart, and by Doing that which was right in the eyes of the Lord, Psal. 122. 6. 7. not turning aside from any thing that the Lord commanded him save in the matter of Vriah the Hittite: Psal. 101. 2. insomuch that his Successors are commended and discommended according as they were like or unlike in their practices to David. 1 Kings 15▪ 5. He served his generation as a great man in wealth, 2 Kings 16. 2. 18. 3. by consecrating a considerable part of his gold and silver for the Temple which his son built,2 Sam. 8. 11. 15 in honour by executing Justice and Judgment for all the people,Psal. 78. 72. He fed them (saith the Psalmist of David) according to the integrity of his heart, and guided them by the skilfulness of his hand. He saith of himself and accordingly he performed it, when I shall receive the Congregation, I will judg uprightly; 75. 2. and again, mine eye shall be upon the faithful in the land; 101. 6. 8. and again, I will early destroy all the wicked of the land, then which no ruler can do a greater service for his generation. How many Adventures did he engage in for his Country, witness among others that notable encounter with Goliah: 1 Sam. 17. 19. and by his zeal in preparing for the house of God, and establishing the worship of God, he served not only the present but future generations, nay by these excellent Psalms which he hath left upon record, pen'd upon several occasions, and useful for all conditions of life, he hath and will serve the Church of God, as well Christian as Jewish, and that in all ages, to the end of the world.

Thus did David and thus proportionably ought we in our several Stations. But alas how few such are to be found? There are too many lasy debauched persons (the Chronicle of whose life was long since summed up by the Poet, Nos numerus sumus & nati consumere fruges) such as are the very drones of the hive, telluris inutile pondus, Barren trees fit only to be cut down, like wooden legs, and glass eyes, nay not so good, for these are of some use at least to fill up a vacuity, but these are like Cyphers in Arithmetick which signifie nothing, nay not so good as these neither, for these are serviceable in conjunction with Figures, but they do no good alone, and by their society with others much hurt. They are the Wens and tumors, yea the botches and scabs of the Body to which they belong, a reproach and dishonour to their generation. The Romans appointed their Censours to inquire into every mans course of life, & nigro carbone notare, to marke them with a brand of infamy, who could give no good account of their life, as adjudging him unworthy to be a member of a society, by whom the society is not bettered nay dammaged, and such are all idle vagrants and dissolute libertines.

Yea well were it if among the rich and mighty men there were not many who like mineral grounds, which have a great deal of gold and silver in their bowels, but bring forth no fruits upon their furface; or like mountains that are of a great height, and yield but very short grass, notwithstanding their high places and full purses do little or no good in their generation. Nay which is yet far worse, there are some and these too of the upper rank, nor is it so long since there were such among us, I pray God there be none such still who in stead of serving their generation serve themselves upon the generation where they live, raising ther own fortunes upon publick spoils, warming themselves at those flames which consume the community, not rulers but ruiners, not governours but oppressors, who in stead of feeding, feed upon the people.

And though I hope the number of these is small, yet I fear the most are of a meer selfish spirit, not caring for their generation whither it sink or swim, flourish or wither, be happy or miserable, provided they may save their own stake, or advance their own interest; whereas in truth would we weigh things in the balance of right reason, we shall find that serving our own generation is the best way to secure our own interest and that both as to matter of profit and honour.

It was God's Command to his people in Babylon, seek the peace of the City, Jerem. 29. 7. for in the peace thereof you shall have peace, every particular is involv'd in the general, if the tree wither, the branches cannot flourish, if the ship sink the Cabbin cannot be safe, and therefore, by serving our generation, we serve our selves.

Nay, in this sence to be a servant is an honour, else sure St. Paul would not have made choice of this as the fittest Character he could give King David in my text, nor indeed is any Prince more honour'd in the sight of God and man, then he who most serveth the Publick by well governing them. Among all the creatures which God made, the Angels are the most glorious and yet of them it is said, that they are ministring spirits, sent forth to minister for them who shall be heirs of Salvation. Nay of our blessed Saviour it is said,Hebr. 1. 11. he came not to be ministred unto but to minister; Matth▪ 20. 28. and surely then it is no dishonour, no not to the greatest Potentates: nay shall I say, It is the grand reason why they are entrusted by God with their power and authority that thereby they may serve the generation. And let this suffice for a dispatch of the translation which we meet with in the text.

2. But there is another in the margin namely that David in his own generation served the will of God, which seemeth best to correspond with that which is said of him at the 22th verse of this chapter that he was a man after Gods own heart, and did fulfil all his will, and therefore must not be passed by.

In the handling whereof, I shall again make use of that forementioned distinction of the will of Gods decree and command.

1. David served the will of Gods Decree, and that both actively in respect of the Church and her enemies in his time, and passively in respect of himself.

1. He served Gods decree actively, in as much as he was a special instrument in the hand of God for bringing great things to pass in order to the Deliverance of his people and the Destruction of their enemies, for so we find in his history, how once and again he subdued the Philistines, recovered the Ark out of their hands, and brought it into the City of David with gladness. 2 Sam. 6. 12▪ 8. 12. What victories he obtained over the Amalekites, Ammonites, Edomites, Moabites and Syrians, by which meanes the people of Israel enjoyed plenty and tranquility. This is that which is observable in all ages how God hath found out, or rather, made some persons fit for eminent service, and stirred them up to do noble and Heroick acts for his Church, The book of Judges affords plentiful instances of this kinde, where we read, that God raised up Judges which delivered them out of the hands of those that spoiled them such as were Othniel, Judg. 2. 16. 3. 9. 12. Barak, Deborah, Gideon, Jephithath, Samson, with others who from time to time served the will of God in rescuing the Israelites from their enimies, Time would fail me to tell you of Hezekiah and Josiah, Nehemiah and Zorobabel together with those many worthies we finde in the Histories of others and of our own kingdom in former and latter times. Among which I should be very injurious if I should forget to mention him whose memory will be pretious to all Loyal English men so long as the sun and moon shall endure. The thrice Noble Duke of Albemarle to whom the Character of this Text in both translations so justly belongs, having served his own, nay succeeding generations, yea, having most eminently served the will and counsel of God in his generation, by being the happy instrument of delivering his Country from slavery, and setling his King in his Throne, together with the reestablishment of our laws and liberties.

The word in my Text 〈 in non-Latin alphabet 〉 is according to its derivation primarily applied to Marriners at sea, who by rowing with the Oar, Ex 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , metaphora a renavali sumpta Beza. or in any other way serve the Pilot in the safe passage of the Ship to the Haven. What is this World but a Sea, the Church a Ship, God the Pilot, by whose providence, the Ship is steered, and those whom he in a more especial manner maketh▪ use of to preserve the Ship of his Church whilst it passeth through this world, are as it were his under-rowers? We read of a memorable vision in the Prophecy of Zachary, Zach. 1. 18. 20. of four horns by which are meant the Churches enemies, and four Carpenters which are the instruments raised by God to break these horns; when God hath any great work to do, either to pull down Babylon or build up Sion he will send Carpenters to accomplish it, and surely thus to be imploy'd by God in the accomplishment of his Will, is no small Honour: Yea, for this end doth that God (who can when he pleaseth do his own work without means) vouchsafe as it were to single out some persons in several ages to be serviceable to his Decrees in the protection of his Church, that he may clothe them with renown; and consequently we ought to fulfil this design of God by giving them all respect and honour which they are capable to receive and we to give.

I cannot close up this without taking notice that this is no Apology, no nor so much as the least excuse for those egregious persecutors, oppressors, usurpers, which have in their generations been destructive to the places where they lived, (among whom Oliver Cromwel the late cursed Monster of men deserveth to be looked upon as a nonsuch) I say this is no plea for them that in some sence it may be said of them they served the will of God, for they only serve his permissive not his effective will, and besides what is said of the Assyrian king,Isai. 1 c. 7. howbeit he meaneth not so, neither doth his heart think so, is fitly applicable to them, they design not to serve the will of God but their own covetous, ambitious and revengefull Lusts; only God is pleased to suffer and make use of those horrid Wickednesses and Violences which they act upon others; and for the bringing about of his own most just Counsels and righteous Decrees, so that howsoever some of them adding hypocrisie to their villany have pretended the Glory of God, yet by their abominable actions they have discovered their intentions to be nothing less, and though they have after a sort served the will of God, yet it was besides nay against their will, since at the same time, and in the same thing whereby unwittingly and unwillingly they have fufilled Gods secret will of decree they have wittingly and wilfully violated his revealed will of command. And therefore in a far other Notion is this of David's serving Gods will to be understood in the Text; namely, his ready accomplishment of of Gods decree in saving his Church and destroying his enemies, by these warrantable means which his word alloweth, and his providence hath offered to him which as it was highly commendable in him, so justly imitable by us upon the like occasions. But

Secondly, he served Gods will of decree, and that passively in respect of himself by his willingness to suffer whatsoever evil God allotted to befall him in his Generation; he was a man who experienc'd both conditions of life, namely prosperity and adversity, nor was he more thankful for the one than patient under the other, and that because it was Gods will, for so runs his own language,Psal. 39. 5. I was dumb and opened not my mouth because it was thy doing; very observable to this purpose is that expression of his humble resignation, where he saith of his return to Jerusalem, 2 Sam. 15. ver. 25. 26. If I shall find favour in the eyes of the Lord he will bring me back, but if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good to him. And in this notion this character belongs to every good man, whose name like that of a Deacon to whom St. Austin writeth an Epistle is quod vult Deus what God will, he is willing to be any thing or nothing, as God shall dispose of him.

This saith St. Chrysostom, is the property of a servant of God to be well pleased with his severe as well as gracious dispensations 〈 in non-Latin alphabet 〉 ▪ Chrysost. not only when he smileth but when he frowneth, when he delivereth but when he afflicteth, as to say with Ely, Dominus est, 2 Sam 3. 18. It is the Lord let him do what seemeth him good, and as that Nobleman answered his king when he said, You must go on hunting with me, non oportet nam Lubens volo, It is not I must, but I will with all readiness: so did David, Psal. 57. 7. saying, Oh God, my heart is ready my heart is ready; and let the same frame of spirit and temper of heart be in every one of us.

2. Besides this notion of serving Gods Will, that is, his Decrees both by doing and suffering (since so far as consists with the Analogy of faith, and the reason of the context, it is best to expound Scripture in its largest sence) I must not omit the notion of serving Gods will, that is, his Commandments which are the signification of that which God would have us to avoid and perform.

We find in the 119th Psalm David often praying to God,Psal. 119. 12. 33. 35. ver. teach me thy statutes, and teach me the way of thy statutes, and make me to understand the way of thy precepts; and accordingly he professeth that Gods testimonies were his meditation, and that all the day; nay, ver. 97. 99. 148. his eyes prevented the night-watches that he might meditate in Gods word; nor was this only that he might know but do them, and therefore he prayeth, Teach me good Judgement and Knowledge (and a good understanding have they that do his commandments;) v. 66. 5. 35. Psal. 111 10. and again, Oh that my ways were directed to keep thy statutes, and again, make me to go in the path of thy Commandments. Thus like a good servant he desired first to know his Masters will, and then to doe it.

And as he served the will of God so he performed that service.

1. Cordially, rejoycing in the way of Gods statutes, making his testimonies his delight.Psal. 119. 14 24. Yea, and in another Psalm he saith, Psal. 40. 6. I delight to do thy will, oh my God yea thy Law is in my heart.

2. Speedily, his resolve is not only to go but run the way of Gods Commandments, in his practice he made haste and delayed not to keep Gods Commandments; Psal. 119. 31. 60. as well knowing, that though in other cases haste maketh waste, yet in this delay breedeth danger.

3. Universally, not that he was without particular failings, and those gross ones too; but as he saith himself,Psal. 119. 6. 104. he had respect to all Gods Commandments, not wilfully living in the breach of any; and again, I hate every false way, so that the bent of his heart was against all sin, and the course of his life was conformable to all virtue; Acts 13. 22. and accordingly it is said of him at the 22 verse of this Chapter, he did fulfil 〈 in non-Latin alphabet 〉 all Gods will.

4. Constantly, in his generation or age; that is, Psal. 119. 30. 31. to the end of his life, and therefore he saith not only I have chosen the way of truth, but I have stuck unto thy Testimonies; and again, Thy Testimonies have I taken as an heritage for ever, and I have inclined my heart to perform thy Statutes alway,111. 112. even unto the end. All which considered well might he not only say but ingeminate it, Oh Lord, truly I am thy servant, I am thy servant.

Thus did David, and thus ought we; but do we thus? we all profess our selves, the servants of God, and what is the proper notion of a servant, 116. 16. but one who is ad alterius nutum, at another man's command, and therefore serve God we cannot if we serve not his Will.1 Tim 2. 26. But alas how many of us according to Saint Pauls Character, are taken captive by the Devil at his will: and like the Centurion's souldiers,Matt. 8 9. he bids us go, and we go,Titus 3. 3. come, and we come, do this and that, and we do it▪ we serve diverse lusts and pleasures following (as our Church teacheth us to confess) the devices and desires of our own hearts. 1 Pet. 4 3. And like those of whom Saint Peter speaketh that wrought the will of the gentiles▪ we conform to the humours of wicked and ungodly men, so far are we from being what we profess to be servants, to the will of God.

Oh, therefore let us sit down and consider with our selves. 1. What the will of God is, which we are obliged to serve and according to Saint Pauls exhortation, Rom. 12 1. Prove what is that good, that acceptable and perfect will of God. He hath shewed thee, oh man, saith the Prophet, Micah 6. 8. what is good, and what doth the Lord thy God require of thee. Whatsoever God willeth and requireth is good, just and equal: and that were it for no other reason but because he willeth and requireth it. David speaking of the will of God, saith, The Law of the Lord is perfect.Psal. 19. 7. 8. 9. The Statutes of the Lord are right. The fear of the Lord is clean. The Judgments of the Lord are true and righteous altogether: good reason we should serve his will which is so just, pure, right and perfect.

2. Whose will it is, namely the Will of God, who is,

1. Supremus in imperando, most supreme in commanding, having an absolute Soveraignty over all his creatures; Wherever the Supreme power on earth resideth, Whither in one or many, it is and must be arbitrary, but, surely much more in him who is without a solaecism or hyperbole, most highest king of kings, and lord of lords, and therefore his Will ought to be our Law and the rule of our actions.

2. Benignissimus in adjuvando, most gracious in assisting; who as in Justice he may command what he will, so in mercy will enable us (if we seek to him) to do what he commands; upon which account it is that the yoke and burthen of Gods law is said to be light and easie. Matth. 11. 29.

3. Indulgentissimus in condonando, most merciful in forgiving the defects and imperfections of our service for so the promise runs, I will spare them as a man spareth his son that serveth him accepting the will often for the Deed,Mal. 3. 17. and pardoning the imperfections that usually accompany best deeds.

4. Munificentissimus in remunerando, most bountiful in recompencing those who serve him. Indeed, there wants not prophane Atheists who say, 3. 15. It is in vain to serve the Lord; but Saint Paul hath assured us, Hebr. 11. 6. He is a rewarder of them that seek him diligently; nay he is not only a rewarder, but he himself is the reward:Gen. 17. 1. they are his own words to Abraham, I am thy exceeding great reward.

And surely upon all these considerations, we shall conclude that nothing is more reasonable than after David's pattern in our Generation to serve the will of God.

From the Character of his life, Gen. 2. proceed we more briefly to the threefold character of his Death, by which is described the state of the Dead.

1. He fell asleep, that respects the person.

2. Was laid to his Fathers, that respects both his soul and body.

3. And saw corruption, that only respects the body.

1. He fell asleep, Those words which precede, The will of God, are by some intepreters referr'd to this clause he fell asleep; in which construction they afford us a good instruction; namely that death befalls us not by chance, Erasm. in Cor. but by the will of God. It is appointed (saith the Apostle) for men once to dy, and not only the thing it self in general,Hebr. 9. 27. but the circumstances as to individuals; namely, the means, manner, place, time, are all appointed by the will and counsel of God, we are all in this world as so many Tenants to God, the great Landlord; and this not for any certain term of years, but durante beneplacito, during his good pleasure we come in, and stay, and go out of this world: so much that prayer of Simeon imports, Lord, lettest thou thy servant depart in peace, Luke 2. 29. we can neither stay longer nor go sooner than God pleaseth. A consideration which ought to be an argument of contentation both in respect of our selves and others whensoever or howsoever they dye, since it is by the will of God, to which we must necessarily and ought voluntarily to submit.

2. To let this go, I might further observe that it is said of David, he fell asleep after he had served the will of God in his generation, or, served his generation by the Will of God not before, nor doth any of Gods servants dye before they have fulfilled the work for which God sent them into the world. It is said of our blessed Saviour that though the Jews sought to take him,John 7. 30. 9. 4. yet no man laid hands on him, for his hour was not come; yea, he saith of himself, I must work the work of him that sent me into this world, whilst it is day; not did the day (to wit of his life) exspire till he had done that work. The time of my departure saith St. Paul is at hand, but what followeth, I have finished my course, then, and not till then, was the time of his departure,Tim. 4. 6. 7. when he had finished his course. It is that which may very much comfort us whensoever death seemeth to, or really doth approach that as we dye not before the time which God hath allotted us to live, so neither before the service be done which he hath appointed for us in our generation, and if that be done, we have reason to be willing to ly down to sleep as here David, after he had served his Generation, fell asleep.

3. But that which I here especially take notice of is, that Death is resembled to a Sleep. It is observable among prophane writers both Greek and Latine Poets and Oratours, that sleep is said to be the image, the kindred, the Sister, the brother of Death, and this metaphor is frequently used in the holy scriptures, in the Old Testament promiscuously of both bad and good, in the New, especially of the good, who are said not only to sleep, 1 Thess. 4. 14. but to sleep in Jesus: and to sleep in the Lord. John 11. 1▪ And thus Christ useth it of Lazarus, St. Luke of Stephen, Acts 7. 60. and here St. Paul of David; and this more particularly in a double respect.

1. Sleep is a levamen laborum, a quiet repose and a cessation of all pain and labour; thus they that dy in the Lord,Rev. 14. 13. rest from their labours. It is a saying abundantly verified, Omne quod vitae praesentis miseria, This life is a wilderness of troubles, wherein our bodies are exposed to pains and pain, and our souls suffer somtimes by sympathy with the body, and somtimes by its own immediate sorrows, cares, and fears; but when we dy we are freed from all these. Valerius expresseth it by 4 letters, H. R. I. P. hic requiescit in pace. Petrus Diaconus by three, D. M. S. dormiunt mortui securi, the dead sleep in safety, and rest in peace. This is that which in respect of the body is common to the wicked with the righteous; but in regard of the soul peculiar to the righteous, for whilst the soul of Dives is tormented, the soul of Lazarus is comforted saith Abraham.Luke 16. 25. True, the soul doth not as the Psuchopannuchists fondly asserted, sleep with the body, nor yet as the body, for though by the separation of the soul from the body, there is cessation of those organical actions which the soul performeth by the help of the body, yet its immanent and immaterial acts are performed by it in that State of separation, and if (as we observe in our own experience) the soul is active in dreams and fancies whilst the body sleepeth, we may very well conceive that the Soul hath its proper acts which it exerciseth whilst it is without the body. But as to a cessation from all disturbing passions, the Souls of the good may be said to fall asleep. In this respect they are said to be in Gods hand, a place of safety in Abrahom's bosome a place of refreshment, Wisd. 31. and under the Altar a place of refuge. The Greek word here used (as hath been already intimated) referrs to the oar,Luke 16. 22. and tugging at the oar is a laborious imployment. Rev. 6. 9. How Sweet is sleep to the weary labourer, and so was death to David who had laboured more abundantly than others in serving his generation. The Churchyards are 〈 in non-Latin alphabet 〉 sleeping places, the coffin a couch, and the grave a bed, so saith the Prophet, They enter into peace, they rest in their beds, so the Poet,Isai. 57. 2. Somnus ut est mortis sic lectus imago sepulchri, and such a bed, quo mollius ille dormit qui durius in vita se gesserit, wherein he sleepeth most sweetly who hath suffered most bitterly; for which reason Saint Stephen dying under a shour of stones, is said to fall asleep.

2. When we ly down at night to sleep, we hope to awake again in the morning: and therefore is death a sleep to the Godly, ob spem futurae Resurrectionis, for the hope of a future Resurrection. Sleep is a short death, and death is a long sleep; but though long it is not perpetual, we shall arise again, and as, though a man sleep many hours, it seemeth when he awaketh but a few minutes, so though we ly dead many years, it shall seem at the Resurrection but as it were a few hours: nor do we with so much ease awake any man out of his sleep, as Divine power shall raise us from the dead, Yea, as usually we awake men by our voice, so shall the dead at the last day, hear the voice of the Son of God, and come forth. This notion of deaths being a sleep, in reference to the Resurrection is true, both in respect of bad and good, since all shall be raised at the last day: but whereas sick men awake disturb'd, but healthy men refresh'd; so shall it then be with the wicked and the righteous, those shall arise to sorrow, these to Joy, those shall awake and sigh, but these shall awake and sing. And therefore saith David of himself,Isa. 26. 20. my flesh shall rest in hope, and again,Ps. 16. 7. 17. 15. When I awake, I shall be satisfied with thy likeness.

So that, to close up this, seek not consolation against Death, but let death it self be our consolation. True it is, Death it self is very terrible, yea, the king of terrours, and the thoughts of it so dreadful that we are very unwilling to entertain them. But lo, here it is reprefented to us in a mollifying Phrase, and that which is familiar to us: and why thus? but to mitigate our fears of death, upon which account Christs crucifing is called a lifting up, Joh. 3. 14. and the afflictions of Gods servants instructions, Psa. 94. 3. to smooth the roughness and asperity of them, and withall to render death familiar to us, that every evening when we put off our clothes, ly down in our beds, and fall asleep, we may call to mind our Death, and our grave, looking upon this as a bed, and that as a sleep.

2. The next Character of death David is, that he was laid to his fathers, which I have already told you, may be understood in reference either to the Soul or the Body.

1. To the Soul, and so the meaning is, that when he fell asleep, his soul went to the nest of those holy Patriarchs which were gone before him.Ps. 39. 12. I am a stranger upon earth, and a sojourner, saith David, as all my Fathers were: because as they so he, had but a short continuance upon earth, and looked upon themselves as going hence, and when he went hence, he went to those his Fathers, which had gone before him: What that place was, I shall not stay to dispute, most certainly it was not a Limbus subterraneus, prison under ground, on this side hell, where their souls were detain'd till Christs resurrection: most certainly it was the bosom of Abraham; and that a place of comfort: yea, most probably (by our Saviours words) the kingdom of Heaven. Matth. 8. 11. And it is no small comfort to consider, that when we dye, we shall be gathered to our godly Ancestors and Progenitours.

2. To the body, and so it may be taken in a narrow or an enlarged sence, in a narrow sence: those are laid to their Fathers, who are buried in the same Grave or Vault with their Progenitors: but in this sence this was not true of David, for where it is said, He slept with his Fathers, it presently followeth, 2 Kings 2. 10. and he was buried in the City of David, which City of David was not Bethlehem, the place of his Fathers, but Sion the place where the Kings were buried; so that it must be taken in an enlarged sence, inasmuch as the grave being the common receptacle of all men,Ps. 16. 10. any one being buried, is laid to his Fathers, because in a grave, which is the place for all mankind: and so gathered quasi in tumulum & cumulum, to the heap of dead bodies.

It is that consideration which should render the grave so much the less dreadful to us, because it is no more than what is common to our Fathers, nay, to the whole race of them that dwell upon the earth.

3. The last Character referrs only to the body, which is that he saw corruption. Seeing (according to the Hebrew Phrase) is as much as experiencing; so we read else where of seeing death, what man is he that liveth (saith the Psalmist) and shall not see death? Psal. 89. 48. there were never any but two, Enoch and Elias, and I may say, What man is he that dieth, and shall not see corruption? there was never any but one, the 〈 in non-Latin alphabet 〉 holy one of God: But otherwise all that lie in the grave, rot; for which reason the same word in Hebrew signifieth both the grave and corruption; I have said (saith Job) to corruption, Job 17. 13. 14, Thou art my Father, and to the Wormes, You are my Mother, my Sister, and this, as appeareth by the foregoing words in reference to the grave, wherein though some by embalming are preserved longer than others; for so say some, was Alexander's body kept from putrefaction above an hundred years: yet sooner or later all rot, for which cause our body is called by St. Paul, vile body, Phil. 3. 21. or according to the Greek, body of humiliation.

A consideration which may very well be matter of abasement to the strongest man, & beautifullest woman, that their strength must degenerate into weakness, their colour into paleness, and both at last into rottenness, though withall, let it not too much discourage us, since as the rotting of the grain in the ground maketh way for its springing up and fructifying, so shall the corrupting of our bodies in the grave. And therefore let us in the multitude of our thoughts within us touching the grave, look beyond it, at that day when (as St. Paul assureth us) our Lord Jesus shall change our vile body, and when (as the same Apostle tells us) Mortality shall put on immortality, 1 Cor. 15. 53. and corruption shall put on incorruption.

ANd thus I have given you an account of Saint Pauls narrative concerning King David. But another narrative is, and that justly, at this time, expected from me concerning the Life and Death of the Right Worshipful, and Right Worthy Knight, Sir Thomas Adams, Knight and Barronet.

There is no less than a threefold obligation, to wit, of Piety, Equity and Charity laid upon us of publishing the excellencies of those who have done worthily and been famous in their Generation, since (as Saint Basil) hereby 〈 in non-Latin alphabet 〉 we glorifie the Lord in and for his servants and that is Piety, Bass. Mag. 〈 in non-Latin alphabet 〉 — we honour the dead in their memory, and that is equity, 〈 in non-Latin alphabet 〉 we rejoyce and benefit the People by their examples, and that is Charity; As Physicians and Chirurgians do very much advance their knowledg by Anatomising the bodies of dead men, so we either are, or may be much better'd in our practise by a delineation of the graces of dead Saints: and therefore though this eminent servant of God, and of his generation being taken out of this valley of Bacah and carried to that mount of Joy (where beholding the glorious Deity, he sings eternal Halelujahs) stands in no need of any praises from us. Yet it is needful, very needful for us, who are left behind that we may be stirred up to follow his choyce example.

And now what Paterculus saith of Aemilius Paulus, Paterc. he was vir in tantum laudandus in quantum virtus ipsa intelligi potest, I may fitly apply to him, the circumference of his Encomium, may very well take in all the lines of virtue, which meet in him as in their Center: and I could heartily wish that as those Confessours truly said in their epistle to Saint Cyprian, Cypr. cp. 26. Vigorous expressions were correspondent to the glorious actions or rather Passions of those Martyrs whom he commended, so I could now draw the Picture of this Worthy, not only at the length, but to the life. But alas my Pencil giveth so rough a draught, that I am afraid I shall but disfigure him whilst I go about to commend him, so that I am ready to draw back my hand, whilst I am drawing his lineaments, and therefore shall desire as he did, who wrote the life of Saint Cyprian, that quicquid minus dixero, (minus enim dicam necesse est.) If I shall say less, as less I must needs say than he deserveth, it may not derogate from his honour, but be imputed to my unskilfulness; and if any shall think I say too much, I shall ascribe it to their ignorance since none who knew him but must needs have a high value for him, nor shall I say more of him than what not only very credible information but for the most part my own personal knowledg will warrant me; having had the honour of more than 20 years acquaintance with him, 15. whereof, he was the chief inhabitant of that Parish, wherein I was an unworthy Labourer.

The truth is as Titus Vespasian was called deliciae generis humani, the delight of mankind, so was he the Darling of the City, so generally well reputed and reported of, that I suppose it will be said of this Panegyrick concerning him, what one said, who met with a book called Herculis encomium, The praise of Hercules, Quis Lacedaemoniorum unquam vituperavit, who ever dispraised him, to wit, that knew him.

His very outward aspect was amiable nay venerable and his presence as the appearance of some benign Star having a pleasing influence upon all that looked upon him. But could you have viewed his inside, behold that virtuous soul, which inhabited his comely body, how would it have ravished you, and yet though we could not directly, we might reflexively and that both from his words and works.

The Tongue of the Just (saith Solomon) is as choyce silver, of which the Trumpets under the Law were made, Prov. 10. 20. 21 because of its sweet sound, and again, the lips of the righteous feed many, to wit, with wholesome counsels and comforts, keeping as it were open table for all comets; such was his tongue, frequently tip'd with silver, nay golden sayings, which he brought forth out of the treasure of his memory, such were his lips with which (as well, nay better, then with his bountiful table) he fed not only his children and servants, but all who conversed with him, among whom I can truly say, I never went to him, but I did, or might come away from him bettered by his gracious and prudent discourse: Nor was he only, as I doubt too many are, a man of words, his goodness was not only at his tongues, but his fingers ends. That of our Saviour concerning himself, Joh. 5. 36. my works testifie of me, is, though in a far inferiour way verifyed of him; at least, we may make use of what Solomon, saith concerning the virtuous woman, His works did praise him in his gates,Prov. 31. 31. so that he was not only in respect of his words, a sweet and pleasing voice, but of his works, a burning and shining light.

It is said of David, that he died in a good old age, full of riches and honours: 1 Cor. 29. 28. The age to which this worthy Patriot attained was old, elder then David, exceeding it eleven years, for whereas David lived but 70, he was above 81. years old when he died; and if Davids were a good old age, his was better, being more hayle and lusty at 80. than David was at 70. That Promise in the Psalm, Thou shalt see thy childrens children, Psal. 128. 6. and peace upon Israel, was abundantly made good to him, as to Childrens children, and though he lived to see both domestick and foreign wars, yet before he died, he saw peace upon our English Israel, which God of his mercy long continue.

And as he was full of daies, so he filled these daies with all sorts of good actions, he well knew the worth of time, which we for the most part undervalue: and accounting every minute pretious, took care to spend not only his daies, but his hours well; so that his gray hairs being found in a way of righteousness were a crown to him: and what Scaliger said of Strisset, may no less justly be said of him, it was pity, ut aut senium senem faceret, aut lex naturae vita privaret▪ either that age should have made him old, or the law of nature bereaved him of life.

As to Riches and honour, it is true, he came far short of David, yet he wanted not his share of either; God was pleased so far to bless his honest indeavours in that Calling wherein his Providence had placed him, that he enjoyed a liberal portion of this worlds goods, nor did he want those honors which were suitable to him: David indeed was a King, and so the supreme person in his kingdom. He was, whilst Lord Mayor, chief officer of this City, during his continuance in which Place, he did by virtue of his office, represent the King's person. Whatsoever honor in the City, he was capable of, he was chosen to: Master of his Company; Alderman of a Ward; President of St. Thomas his Hospital; several times Burgess in Parliament, though the iniquity of the times would not permit him to sit: Sheriff, & Lord Mayor. After which he at length became and so continued for some years (as Benazah was said to be a mighty man among the 30.) 1 Chron. 27. 6, the first among the 26. the eldest Alderman upon the bench that had served in the Office of a Lord Mayor, to whom is given that honourable title of the Father of the City: nor had he only all this honour from the City, but his King also gave him the greatest honour he was capable of in his station, making him not only a Knight, but a Barronet, which descends upon Posterity.

I mention these, not as if riches or honours or both were abstractively considered Topicks of Commendation, but in as much as they are conferred by God sometimes upon good men, as the encouragements and made use of by them as the Instruments of virtue, and so they were to him he being a bountiful steward of his riches, nor did his dignities so much honour him as he them.

I cannot say of him, as Christ said lo a greater than Solomon, He was greater or richer than David, nay, much inferiour; no, nor yet better than David, nor yet so good: But thus much I dare say, it was his laudable ambition to be as good, he indeavoured to tread in Davids footsteps, and what is said in my Text concerning David, I shall confidently affirm of him, and that in both translations, He was one who served his own generation by the will of God; and who in his own generation served the will of God.

Throughout the age of his life, he was through God's Providence instated in manifold Relations, intrusted with various offices, conversant in several imployments, in all which he had no cause to complain with him who said, Omnia fui, nihil profui, I was every thing, and profited nothing. All of them, being as so many Cutts and Chanels, through which did run his several vertues and graces.

And now as he said of St. Cyprian, Onerosum enumerare, It would be a burdensome task to enumerate all particulars, since Inopem me copia fecit, Plenty makes me poor; and I have so much to say, that I know not where to begin.

If you please, I will begin with that which is (in Solomons language) the beginning of wisdom, namely, the fear of the Lord. He was eminent for Religion and Devotion: That Orthodox Religion which is professed in the Church of England, he faithfully adhered to, cordially owning her Doctrine and Discipline, Hierarchy and Liturgy: and though he lived in an inconstant age (wherein it was the mode to change Religions, as women do fashions) he proved not a reed o • a willow, but an Oak, stedfast and immoveable. Great was his respect to the Orthodox and Orthoprax Clergy: Those who were Sufferers he charitably relieved: Those who were Labourers, he bountifully encouraged. The very feet of them that served at the Altar were beautiful in his eies; and I should be very ingrateful, if I should not acknowledg my self (though most unworthy) to have had a Benjamen's share in his Favour. Schismatical Conventicles he ahhorred, but duly frequented the Church Assemblies: I was for many yeares an ocular witness of his attendance on the Publick Ordinances, where he was a Joint Petitioner at the Throne of Grace, a Judicious Auditor of God's word, a diligent receiver of the Lord's Supper, from the monethly administration whereof I do not remember he was absent, if in Town and in health: and though it was an age wherein irreverence was in fashion and Devotion decryed as superstition, he was exemplary for his reverent behaviour in God's house, seldom at Prayers but upon his knees, unless want of room hindred him, his head still uncovered at the reading and preaching of Gods word, and alwaies kneeling at the Holy Communion: nor was he only (as I fear too many are) Religious in the Church, but his Family, praying with and for them, and giving wholesome Counsels to them. That Character which Almighty God giveth concerning Abraham, Gen. 18. 19. for I know him, that he will command his Children, and his houshold after him to keep the way of the Lord, did justly belong to him, whose care it was to bring up his Children in the fear and instruct his servants in the ways of the Lord, and his resolve was that of Joshua, Josh. 24. 15. I and my house will serve the Lord. Finally, trace him not only from God's house to his own, but from his chamber to his closet; and there you might have found him, daily setting time apart for his meditations and devotions: nor could any secular affairs divert him from God's Service, and therefore when his occasions called him forth sooner, he would still rise the earlier, that he might begin the day with God, with whom he always also closed it up.

Thus during his age and generation in this world, he served his God; and no less careful was he to serve his King, remembring, that Fear the Lord and the King are joyned together by Solomon. Prov. 24. 21. He was a strenuous asserter of Monarchical Government. Nor can I pass by one argument which he often used upon that account, where Almighty God by his Prophet Ezekiel reconing up the manifold blessings he had conferr'd upon his People Israel, Ezeck. 16. 13. mentioneth this among the rest, as none of the least, thou didst prosper into a Kingdom; by which is clearly intimated, that those nations are most prosperous which are under Kingly Government; nay that Kingly Government is a prosperity to a people. He was, I dare say, among the number of the mourners in Sion, for all the Abominations which were committed, and especially for that execrable treason in murthering the Father, and banishing the Son; nor did he cease to be an importunate Petitioner at Heaven gates for the restauration of King and Church. Upon the account of his Loyalty to Charles the first, of blessed memory, When Lord Mayor, his house was searched by the rebels then in power, supposing there to have found the King: the year after he was cast into the Tower, and there kept a Prisoner, and for several years put by all Publick offices and imployments, they finding him a man that would not be moulded into their several formes, nor make shipwrack of his Conscience to serve their interests. Upon the account of his Loyalty to Charles the Second (Whom God Almighty prosper) during his Exile, he hazarded his estate and life, by sending him considerable summes of money beyond sea; and when the Blessed time came of his joyful Return to his Throne, though he was in the 73. year of his age, which might have been a just excuse for his staying at home, this aged Banzillai went not only over Jordan river, but crossed the Sea to attend his Soveraign home.

Next to God and the King, I dare say, the City of London was written upon his heart, wherein he spent by far the greatest part of his life, and hath now breathed his last. Here, through God's blessing, he got, and here he spent a considerable part of his estate in the Citie's service. He was of so publick a spirit, that when his Son in Law brought him the first news of his being chosen Sheriff of London, he immediately dismissed the particular business about which he was, and never after personally followed his trade, but gave himself up to the City concernes. It was his study to know the Customes and usages, the liberties and priviledges of the City, and accordingly his endeavour in his several capacities to preserve and maintain them. He was not only in word but in deed an Assistant, a Guardian, yea a Pillar of the Right Worshipful Company of Drapers. He was a vigilant President of Saint Thomas his Hospital, which probably had been ruined before this, but that his sagacity and industry discovered the fraud of an unjust steward. In the Court of Aldermen he was as an Oracle, very subservient by his grave and prudent counsels to the Cities Government. He was so far from self-seeking, that when he was Lord Mayor, he did not make those advantages (which usually are) by selling the vacant places. Whilst a private tradesman, he was exact (so far as I ever heard) in commutative Justice, in his bargains and contracts of buying and selling: and when a publick Magistrate, he was no less conscientious of distributive Justice between man and man, so that what Lampridius, said of Alexander Severus, he was Virbonus & reipublicae necessarius, a good man and very needful for the Common wealth, may be affirmed of him in reference to the City, he was not only a good man, but exceedingly useful by his Justice and prudence for the Cities welfare.

I must not forget to tell you how he served the Town where he received his first breath, by building there and endowing a Free-School with a considerable maintenance for the education of Children. How he hath served the University of Cambridge by erecting an Arabick Lecture, and setling upon the Lecturer 40 l. per annum for his pains in reading it; hereby testifying himself to be a lover of learning, to which, indeed, none is an enemy but the ignorant: and therefore he could not, having himself a very competent measure of knowledg: Nor were these munificent works to bear the date of their beginning from his death, but the one began 20 and the other 30 years ago, nor is their maintenance only setled for some term of years, but (as we usually express it) for ever: by which means he hath not only served his own, but succeeding Generations; nay, in that Arabick lecture he hath served those remote Eastern parts of the world, upon which account (at the desire of the Reverend Master Wheelock, now with God) he was at the charge of printing the Persian Gospels and transmitting them into those parts: yea, by these wayes he endeavoured to serve the Lord Christ promoting the Christian Religion and (to use his own Language) throwing a stone at the forehead of Mahomet that grand Impostor.

Thus he was serviceable in his Generation to the will of God. Honor of Christ, Welfare of the City, Benefit of Country and University: nor was he awanting to serve the Poor neither by his Charity: his hands were frequently open whilst he lived upon all occasions, and notwithstanding many late great damages to his estate, he hath given considerable legacies to the poor of several Parishes, to Hospitals, to Ministers widows, and such like at his death; all which I cannot now stay particularly to enumerate.

Finally, let me not tire your Patience, if to the rest of his graces and vertues, I adde his Patience, whereby he served the will of God in suffering. To serve the will of God in doing good was his meat and drink: to submit to his will in suffering evil was his Antidote and Cordial. The truth is, this good mans coat (like Josephs) was particoloured, his wine mixed with water, nay with gall and wormwood; many doleful losses he met with, as to his worldly goods, some disastrous crosses in his near Relations, such (as himself said) he could not have born, were it not for this Book, pointing to the Bible which lay before him, but there he met still with that which comforted him: frequently (among others) making use of that Passage of Job to his wife,Job 2. 10. Shall we receive good at the hands of God, and shall we not receive evil. The latter years of his life have been years of Pain to him, by reason of that Disease of the Stone in the bladder, whereof at last he died: A stone so weighty, that it exceeded 25 ounces, so grievous, that a little before his death it made him roar, but yet not murmur: God graciously supporting him under the weight, and sustaining him under the pain of it, and indeed the Providence of God was singularly remarkable, in that having a stone of so vast a bigness in his bladder, his pain was comparatively so little, & his life so long, for had there not been as it were a way pav'd, or rather a channel cut through the stone for his Water to pass▪ the stoppage of it, must of necessity have very much added to his smart & lessened his days.

He hath now taken his leave of this world, and truly,Ambros. I may very well say of him in St. Ambrose his Language, in illo uno non unum sed plures amissos requirimus, in this one person there is a manifold loss; whilst passing by private losses, The King hath lost a loyal Subject, the Church a faithful Son, and the City, a prudent Senatour: indeed, he was so eminently useful every way, that his loss would have been insupportable, did not this Consideration quallifie it, that he died in so old an age, that according to course of nature he could not have lived much longer: nay, considering his disease, it is a wonder that he lived so long. He is departed from the Inn of this world, to the long home of his grave, of which, I am sure he was many years before mindeful, it being his frequent language upon several occasions Sclum mihi superest sepulchrum, I have nothing to make account of but only my grave: where he shall sleep in the dust, till he awake and arise to glory.

I end all with a threefold word of Admonition.

1. The first, to the Rt. Honble the Ld Mayor with the rest of the worthy Senatours of this City, who out of their great (yet due) respects to this excellent person have attended the solemnity of his Funeral, and that to beseech you, that you would endeavour (as much as in you lieth) to make up this invaluable loss, by your double diligence for the publick good: that as every one of you by his office is as a City built upon an hill. You would help to raise this City out of its ruinous heaps. Oh let there be no cause of taking up that complaint of any of you, which Cicero did of the Senatours in his time.Cic. Vos separatim quisque consilia capitis, you every one take counsel apart, for your Particular interests; but rather like the Fabricii and Patricii, or rather like David in the text, and this worthy Patriot whom you have so well known, make it your design to serve your generation.

2. The second to the hopeful heir of the Family, that as you inherit your Fathers honour and estate, you would his graces and vertues also, that so though he be dead, he may still live in you.

3. To the rest of his children, kindred, friends, acquaintance all here present, yea, the whole City, that though we cannot come up to his pattern, we would follow as hard after him as we can, and learn of him the best way to live long on earth, and eternally in the Heavens.