A SERMON Preached at St. Clemens Danes, At the FUNERAL OF Mr. George Heycock.  
By Thomas Fuller, B. D.  ECCLES. 7.2. 
It is better to go to the house of mourning, then to go to the house of feasting: for that is the end of 〈…〉 the living will lay it to heart.  
LONDON, Printed by R. W. Anno Dom. 1657.   

To the Friends of the party deceased.  
IT grieved me when I was to perform the last office to our deceased Friend, that I had scarce the stump of a voice left me, so that very few did distinctly hear what I did deliver. This hath made me the more willingly condescend to your desire in Printing this Sermon, that your Eye may peruse what your Ear did not receive. And as you have honoured your dead Friend in attending his Corpse in so sad and solemn an equipage, so you shall truly honour yourselves, in following his example, and imitating those virtues which were eminent in him. This is the desire of  
Your unfeigned friend, Thomas Fuller   
ACTS 13.36. For David after he had served his own generation after the will of God, fell asleep, &c. 
IN this Chapter Saint Paul doth demonstrate the Resurrection of our blessed Saviour by three several places of Scripture, foretold and now fulfilld. The Law saith, in the mouth of two or three witnesses the truth shall be established. Two may, Three must do the deed; Two make full measure, Three make measure pressed down and running over. And such doth the Apostle give us in the proof of this point.  
The first place he citeth Psalm 2.7. Thou art my son, this day have I begotten thee: The second, Isaiah 55.3. I will give you the sure mercies of David: The last, Psalm 16.11. Thou shalt not suffer thy holy one to see corruption.  
It is observable, that the same Text, Acts 2.31. is also alleged, expounded, applied and pressed by Saint Paul to prove the Resurrection of Christ's body uncorrupted. See here the holy Harmony betwixt the two Apostles. Though Peter and Paul had a short and sharp contest at Antioch, Galat. 2.11. where Paul withstood him to his face; yet here their hearts, and hands, and tongues, meet lovingly together in the improving of the same portion of Scripture: Both of them show first negatively, how it could not literally be meant of David, (whose body was corrupted and his Sepulchre remained amongst them unto that day) and therefore positively must be meant mystically and prophetically of Christ.  
Now as I am charitably confident that all who hear me this day, are satisfied and assured herein, That our saviour's body saw no corruption, so give me leave to be jealous over you with a godly jealousy, for fear some mistake the cause of this his incorruptibility, and bottom it on a false foundation. Some perchance may impute it to the shortness of the time he lay in his grave, being but a day and two pieces of a day, numero rotundo, though currente stilo they commonly be called and counted three days. These do ponere non causam pro causa; for the time was long enough in that hot country, to cause putrefaction, considering that our saviour's body was much bruised and broken with the whips, nails, and spears, (besides the effusion of much blood) which would the sooner have invited corruption.  
Others perchance put the untaintedness of his body upon the account of the great quantity of Myrrh and Aloes (about an hundred pound weight) and other precious spices, wherewith Joseph and Nicodemus, John 19.39. imbalmed it. This also is an unsound opinion; for all the spices of Arabia cannot secure a corpse from putrifying, though they may preserve it that such putrefaction shall not be noisome to others in the ill savour thereof, not keeping it from corrupting, but from offending.  
The true reason is this, Though Christ's soul was parted from his body, (and where disposed of, God only knows, during his remainder in the grave) yet the union with the Deity was never dissolved, which privileged his corpse from corruption. So that had it been possible (which was impossible, as is inconsistent with God's promise and pleasure) for his corpse to have lain in the grave till this instant, they had been perpetuated in an entire estate, whilst it is true of David as it is in the Text, after he had served his own generation by the will of God, he fell on sleep, and was laid unto his Fathers, and saw corruption.  
Observe in the words four principal parts; 

1. What a generation is.  
2. What it is to serve one's generation.  
3. How David served his own generation.  
4. How we after his example are to serve ours.    
Of these in order, and first we will consider what a generation is.  
A Generation is a company of men and women, born, living and dying much about the same time: I say, much about the same time; for seven years, under or over, sooner or later, breaketh no squares herein, but that the said persons are reducible to the same generation. Thus, Mat. 1.17. All the Generations from Abraham to David, are fourteen Generations: and from David▪ until the carrying away into Babylon, are fourteen Generations: & from the carrying away into Babylon unto Christ, are fourteen Generations. Now all generations are not of equal extent; so admirable the longevity of those before the Flood, compared to our short lives, since God for our sins hath contracted the cloth of our life to three score and ten years, and all is but a course List which is more than that measure, Psalm 90.10. And if by reason of strength they be fourscore years, yet is their strength labour and sorrow, for it is soon cut off, and we fly away.  
It is remarkable, that Three Generations are always at the same time on foot in the world; namely, 

1. The Generation rising.  
2. The Generation shining.  
3. The Generation setting.    
For should God clear the earth of all men at once, mankind could not be recruited but by miracle; besides, neither human Arts nor Sciences; nor could the Scripture handsomely be handed and delivered from one Generation to another. God therefore of his goodness doth so order it, that rather than any empty Interval should happen betwixt them, one Generation should fold and lap over another. These three degrees were most visibly conspicuous in the Levites, which till five and twenty years of age, were learning Levites, thence till fifty, acting Levites, (as being then in the strength of their age) employed in the portage of the Tabernacle, and after fifty, had a Writ of ease from bodily labour, though they may be presumed to be busied in the teaching of others.  
Pass we now to explain what it is to serve our Generation. To serve it, is to discharge our conscience according to God's will in his word, to our superiors, equals, inferiors, all persons to whom we stand related in our generation. And the more eminent the person is in Church and State, the more are his references multiplied, and the more public and ponderous the service is which he is to perform. Nor must it be forgotten, that David was a King, in which respect it was proper for him to rule and command his own Generation; and yet it is said, he served the same. Princes are not privileged by their greatness, only to tyrannize over others, but are accountable to God, how well they discharge their duty to all such to whom they are respected.  
Proceed we to see how David served his generation, which he did in an eight-fold capacity. First as a dutiful son to his Father and Mother. 1 Sam. 22.3. And David went thence to Mizpeh of Moab, and he said unto the King of Moab, Let my Father and Mother, I pray thee come forth, and be with you, till I know what God will do for me. And he brought them before the King of Moab, and they dwelled with him all the while that David was in the hold. The case was thus, David foresaw that the tempest of Saul's fury would fall full heavy on his father's family; he soresaw also that though he himself might be always on the wing, hunted from place to place as a partridge on the Mountain, yet his aged P●rents could not keep pace with his sudden, uncertain, unseasonable, late and long removeance, and therefore as a dutiful son he provided for them a private place of peaceable repose.  
Secondly he served his generation as a very loving Brother, witness the dangerous visit (which at his father's command) he gave his Brethren in the Camp, (when Goliath was in the field) victualling them with all necessary provision, on the same token that he received nothing for his pains save a jeer from Eliab his eldest brother. 1 Sam. 17.28. Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the naughtiness of thine heart; for thou art come down, that thou mightest see the battle.  
Thirdly he served his generation as a kind and careful Husband I will not excuse his polygamy, having many wives at once, nor dare I flatly condemn it, God conniving thereat in the ancient Patriarchs. However David cannot be charged with want of love amongst his store of wives. Once I confess he made a tart and sharp return to Michal, 2 Sam. 6.21. mocking him for dancing before the Ark. But was there not a cause, when through the sides of David she struck at all true devotion? and smartness on such occasion is zeal, and no trespass against Marital affection.  
Fourthly he served his generation as a tender Father indeed; he faulty, it was in the excess, being over-indulgent to Absolom and Adonjah, whom he never took to task nor called to account, (1 Kings 1.6.) Why have you done so? (and seeing he would not use the rod on them, God therefore used them as a rod on him) such cockering we confess is a catching disease amongst us parents; but to give David his due, for the main, he behaved himself no doubt as a discreet and tender Father to his numerous issue.  
Fifthly, he was a fast and faithful Friend; witness the exchange of hearts as well as clothes, which passed betwixt him and Jonathan: yea David made a tripartite expression of his affection. 1. He loved Jonathan in his life, 2. Lamented him at, 3. showed mercy to him, after his death, 2 Sam. 9.3. in restoring Mephiboseth to all his lands, and making him Fellow-Commoner at his own Table; So that we may truly say and justify the expression, There was two men, Jonathan and David; and it will be made good by the Rules of Amity, if any question the phrase in the Rule of grammar.  
Sixthly, he was a loyal Subject, whereof he gave two signal testimonies, like to find more to admire then to imitate them amongst posterity, if any should chance to be estated in his condition with the same advantage: For being reversioned to the Crown, he twice had an opportunity (if so pleased) to put himself into the present possession thereof. Once when he had Saul in the Cave, 1 Sam. 24.5. and his heart smote him for being overbold with God's anointed, though he did but cut off a skirt of his Garment. Again, 1 Sam. 26.12. when he found Saul asleeping, and (if so disposed) might have left him a-sleeping, till the sound of the last Trumpet should summon him to awake. A surly General walking the Round, and finding one of his sentinels asleep, nailed him with his spear to the earth, and excused his act with this jest, (whether witty or cruel, let others judge) Dormientem inveni, Dormientem reliqui; Sleeping I found him, and sleeping I left him. David might have done the like, especially seeing Abisha (not to say Providence) impelled him thereunto, but would not (as having a principle of piety within him, which remonstrated against such proceedings.)  
Seventhly, he was a prudent sovereign both in peace and war, in Court and Camp, for the space of full forty years, going in and out before the people of Israel, whom he ruled prudently with all his might. I confess his son Absolom taxed him with neglect of the affairs of State, 2 Sam. 15.3. that no man was deputed by him to hear the causes and redress the grievances of his oppressed subjects. But what saith our plain proverb, Ill will never speaks well. And therefore I listen to Absoloms' words as to a loud libel; and we should be no less injurious to our own judgements then to David's innocence, in giving credit to a proud ambitious son, against an holy and humble Father.  
Eightly and lastly, David served his generation as a gracious Saint; this was the Diamond of the Ring, and I have kept the best wine for the last, to close and conclude David's character therewith. He is termed in this Chapter, ver. 22. a man after God's own heart, being the best transcript or copy of the best Original.  
Objection. But you wittingly, and willingly, and wilfully, will some say, have suppressed and concealed a necessary truth, because tending to David's disparagement. Saint Paul saith, Titus 3.3. that some men serve divers lusts and pleasures, and so did David himself. He did not serve his generation, but his own wicked wantonness, when he embroidered his Adultery with Bathsheba with the Murder of Uriah.  
Answer, O not a word, not a syllable, not a letter, not a tittle hereof. God hath forgotten it, why should man remember it? God hath cast it behind his back, why should we cast it in the teeth of David's memory; let us never mention it to his disgrace, but for our own direction; Partly to teach us not to trust in ourselves, lest we fall into sin; partly to comfort us, that after sin committed, pardon is obtainable on our unfeigned repentance.  
Yea this is a very comfortable consideration, That though there be many faults, failings and defects in our performances, yet if there be sincerity (Gospel perfection) therein, if our hearts be set to seek the Lord God of our Fathers, God will be merciful unto us, though we be not purified according to the purification of the Sanctuary.  
Thus Lot (notwithstanding the soul fact of Incest committed by him) is called a righteous man, 2 Pet. 2.8. Men opprobriously taint and term people by the obliquity of one irregular act, which with uncharitable tongues is enough to eclipse yea extinguish the credit of all other graces in him; but God doth Denominate and epithet persons from the rectitude of the general habit of their lives; yea by him such shall be reputed, accepted, received to serve our generation.  
To conclude this point, he was a witty man who first taught stones to speak by engraving of Epitaphs upon them: But he was wicked man who first taught stones to lie, abusing posterity with notorious untruths in flattering Inscriptions on many Monuments; but I call malice itself to witness, whether the ensuing Epitaph might not with modest truth be ingraved on David's Sepulchre; Here lieth interred the Corpse of him who when living, was a dutiful Son, a loving Brother, a kind Husband, a tender Father, a faithful Friend, a loyal Subjct, a provident sovereign, a gracious Saint; in a word, one who served his own Generation after the will of God.  
But should I stop here, I should not do right to David's deserts. Be it known that besides the serving his own Generation, David did and doth serve all Generations in the world as long as time shall last, as being the instrumental Author of the Psalms. Far be it from me to make odious comparisons betwixt either persons or things that are eminent, or to set difference betwixt God's Word (as once the Disciples fell out amongst themselves which should be the greatest) which is the most heavenly part thereof; but surely the Psalms are inferior to no part of the Old Testament.  
The Rabins have a fond conceit, that Manna did relish in the mouths of men as the Eaters thereof did fancy to themselves, having the Gust of flesh, fish or fowl, roast, boiled, or baked, as the eater thereof did wish or desire: I call this a fond conceit, as contrary to an express in Scripture, Exodus 16.31. wherein the taste thereof is confined to wafers made with honey. But this I will boldly say and maintain, that the Psalms of David shall relish to an hungry soul, as he shall (not out of humour and causeless fancy, but) judiciously desire it. Wouldst thou have it taste bitter? it shall taste bitter and reprove thee; taste sweet? it shall taste sweet and comfort thee; taste betwixt both, bitter-sweet? it shall bitter-sweet counsel and advise thee.  
Proceed we now to application: It serveth to confute three sorts of people: First the covetous, who are so far from serving their Generation, that they will scarce serve themselves, and allow necessaries for their own comfortable subsistence. Secondly, the voluptuous man, who only serveth himself and is good to no other. These instead of saying, Let us fast and pray, say, Let us eat and drink for to morrow we shall die. Thirdly the superstitious man, who immureth himself in a cloister, crying his life up for an high piece of holiness, burying both his parts and person therein. Surely the Church and State he liveth in, may justly commence a suit, and have an action of debt against him, for not repaying them proportionably to his abilities, who by his laziness will not serve his Generation.  
Others there are, who are so far from serving their Generation, That they disserve it, and do much mischief thereunto, either by their bad writings or vicious example. Bad writings, either scurrilous against modesty, or scandalous against charity, or blasphemous against piety, as either in maintaining erroneous opinions, or defending vicious practices; such black broods are bad whilst in their nests, concealed in the studies of their Authors, but well worse when fledged and flown abroad into the world, so that it is not in the power of the Hen to clock in her own Chickens again, and recall what they have composed.  
Secondly, they are not only unprofitable, but destructive servants to posterity, who leave the Copies of bad examples behind them, so that they know not when they have done sinning; yea it is to be feared, that whilst their souls are suffering in a woeful place, they still may be sinning here on earth. If it be true what 
* Lib. none Ep. 70.  Symmachus saith, Author est bonorum sequentium qui bonum relinquit exemplum; By the same proportion, he that leaveth an ill Precedent, is the Father and Founder of all the evil which may ensue thereupon; like Jeroboam seldom mentioned in Scripture but with his train sweeping after him, the son of Nebat which made Israel to sin.  
God grant that when we die, our sins may be buried in our Graves, or rather (which is a more Christian expression, and more conformable to the proportion of Faith) that before we die, our sins may be buried in Christ's grave, pardoned and forgiven unto us, especially that we leave not behind us ill examples for the poisoning and perverting of such as shall survive us. For as it is said of Abel, Heb. 11.4. He being dead yet speaketh: so is it sadly true of many who are dead and rotten, that they still lie, curse, swear, here on earth, occasioning the same in others by their wicked patterns and practices they have left behind them.  
Objection. But some will plead themselves privileged and exempted from serving their Generation, because of the badness thereof. David (say they) had some comforr in, and credit by serving his Generation, having for his Time-fellows so many Worthies in all professions. Worthy Priests, Abimelech, Abiathar, Zadock; worthy Captains, Joab, Abishar, Benaia, the son of Jehejedah; worthy statesmen, Husha, Adoniram; worthy Prophets, Nathan, Gad, &c. Whereas I live in such a Generation, that all the bad epithet, in the Old and New Testament may truly be applied thereunto. A stubborn generation, a froward generation, Psalm 78.8. A rebellious generation, a generation that set not their heart aright, and whose spirit is not steadfast with God. A generation of vipers, Mat. 3.7. A faithless generation, Mat. 17.17. Whether you take it in Divinity for lack of belief towards God, or in Morality for want of truth and trust towards man; and who can find in his heart to serve so wicked a generation?  
Some will say, (further to improve this Objection) O that I had been born some years after the persecution in the Reign of Queen Mary, that so my threescore and ten years, the age of man, might have run parallel with the prosperous times of Queen Elizabeth, King James, and King Charles; and have determined and expired some years before the beginning of our late civil wars: Had my nativity been fixed in that peaceable position, O than I would willingly, and readily, and cheerfully, and joyfully, and thankfully have served my own generation; whereas now I have no list, and less comfort to do it, being condemned to live in so wicked an age, made up of the dregs of time, the badness whereof is more dangerous than difficult to describe, and may with more safety be confessed by the hearers, then expressed by the Preacher in his place.  
Ans. I have three things to return in answer hereunto.  

First, grant the Objector speaketh very much of truth herein, yet if the times be so bad as he complaineth, their badness will serve for a foil to set off his goodness, and render it the more conspicuous, making him, Philip. 2.15. to shine the brighter as a light in the world in the midst of a crooked and perverse Nation. Alas, thy little Faith would have made no show, hadst thou lived in the age of Abraham; thy Patience would have seemed but a dwarf to the Giant patience of Job, hadst thou been his contemporary; thy meekness had appeared as nothing, if measured with the meekness of Moses, had you been partners in the same generation. Whereas now a little Faith, Patience, Meekness, and so of other graces, will make a very good presence in the public, if the Age thou livest in be so bad as thou dost complain, and others perchance do believe.  
Secondly, I suspect this to be nothing else but a device of thy deceitful heart, thereby to cozen thine own self. The Objection speaks the state of thy soul to be much like the temper of the Scribes and Pharisees, Mat. 23.30. If we (say they) had been in the days of our Fathers, we would not have been partakers with the blood of the Prophets. Yet these pretended pitiful persons were indeed more cruel than their Ancestors. Their Fathers killed the Men, they the Master; their Fathers the Servant they the Son; their Fathers murdered the Prophets of God, they the God of those Prophets, so far forth as he was murderable in his human nature; and it is vehemently to be suspected, that if thou be'st bad now, thou wouldst not have been good, had the time of thy Nativity answered thine own desire. It is a shrewd presumption, that he who behaved himself as a wolf in his own generation, would not have been a Lamb in what Age soever he had lived.  
Lastly, Beggars must be no choosers; thou art not to serve the generation before thee, nor the generation after thee, nor any other of thy own election, but thy own generation, wherein Divine Providence hath been pleased to place thee: Saint Paul saith, Ephesians 5.22. Wives submit yourselves unto your own husbands. Some will say, had I such an one to my husband, I could willingly obey him, he is of so meek, mild and sweet a disposition, but mine is of so morose and froward a nature, it goes against my nature to be dutiful unto him. However, though she hath not the same comfort, she hath the same cause of submission, obliging in conscience to God's command; husbands must love their own wives, wives obey their own husbands; husbands and wives with David, must serve their own generation.   
But now that my sword may cut on both sides, as hitherto we have confuted such who are faulty in their defect, and will not serve their generation; so others offend in the excess, not being only servants, but slaves and vassals to the age they live in, prostituting their consciences to do any thing (how unjust soever) to be a Favourite to the Times: Surely a cautious concealment is lawful, and wary silence is commendable in perilous times. Amos 5.13. It is an evil time, therefore the wise shall hold their peace. And I confess that a prudential compliance in Religion in things indifferent, is justifiable, as also in all civil concernments, wherein the conscience is not violated: but wherein the will of the times crosseth the will of God, our Indentures are canceled from serving them, and God only is to be obeyed.  
There is some difference in reading the precept, Rom. 12.11. occasioned from the similitude of the words in the original, (though utterly unlike in our English tongue) some reading it serving the Lord, others serving the time. I will not dispute which in the Greek is the truer copy, but do observe that David's precedent in my Text, is a perfect expedient, to demonstrate that both Lections may and aught to be reconciled in our practice: He served his generation, there is serving the times; but what followeth? by the will of God, there is serving the Lord; this by him was, by us must be performed.  
Saint Stephen, Acts 7.2. began his Sermon to the people with these words, Men, Brethren, and Fathers; which words I thus expound and apply. By Men, he meant young folk which had attained to the strength and stature of men, and were much younger than himself. By Brethren, those of his own standing and seniority in the world (probably forty years old or thereabouts) and therefore he saluted such with a familiar Appellation as a badge of equality. Thirdly Fathers, being aged people, more ancient than himself, as appeareth by his term of respect addressed to persons distanced above him. This distinction will serve me first perfectly to comprise, then methodically to distinguish all my Auditors in this Congregation.  
I begin with you men, which are of the Generation rising, it being bootless for me to address myself to children not arrived at their understanding, concerning whom I turn my preaching to them into praying for them, and wish them good success in the name of the Lord.  
It is your bounden duty to omit no opportunity to inform yourselves both in Learning and Religion, from those that living with you are of more age and experience, and demean yourselves unto them with all reverence and respect. O let them go fairly their own pace and path to their graves. Do not thrust them into the pit with your preposterous wishes. Filius ante diem, O when will he die and his name perish! rather endeavour to prolong the days of your Parents by your dutiful deportment unto them, stay but a while, and they will willingly resign their room unto you, in earnest whereof those superannuated Bazzilbaes' do contentedly surrender the lawful pleasures of this life, 2 Sam. 20.37. to you their Chimchams, their sons and successors, to be by you with sobriety and moderation peaceably possessed, and comfortably enjoyed.  
You Brethren, who are pew-fellows in the same Age with myself, who are past our vertical point, and are now entered into the Autumn of our life, give me leave to bespeak you with becoming boldness, familiarity beseeming those of the same form together; there is a new Generation come upon, let us therefore think of going off the Stage, endeavouring so to Act our parts, that we may come off, not so much with applause from man, as approbation from God. If we live long, we shall be looked upon as the barren figtree that combereth the ground; we must make room for succession, as our fathers have done for us. And let this be our greatest care, to derive and deliver Religion in all the fundamentals thereof, in as good a plight and condition to our sons, as we received it from our Fathers. O let us leave God's house as tenantable as we found it, let it not be said, that we willingly let the fair fabric of Faith and good Life to run to ruin in our, so that the next Age may justly sue us for Dilapidations.  
When our Saviour said unto his Disciples, Matth. 26.21. Verily I say unto you, that one of you shall betray me, they were exceeding sorrowful, and began every one of them to say unto him, Lord is it I? yea Judas himself lagging at last with his Is it I Lord! and was returned with Thou saidst it.  
Thus at the last day of judgement shall all generations be arraigned before God. But to confine our Application only to those three within the last sixscore years; if God should say unto them, One of you have betrayed my truth, how would it put them all upon their particular purgation! Is it I Lord? saith the first generation in the reign of King Edward the sixt; surely they shall be acquitted who in the Marian days sealed the truth with their blood. Is it I Lord? saith the second generation, lasting all the Reign of Queen Elizabeth to the middle of King James. That also will be cleared as publicly preserving the purity of true Doctrine in the thirty nine Articles.  
What a shame shall it be, if when our Age shall ask with Judas, is it I? we shall be returned, thou hast said it. Yours is the Age that hath betrayed my Truth to error, Unity to Faction, Piety to profaneness; sad, when such a Fact shall be so clear that it cannot be denied, and yet so foul that it cannot be defended. However, this my too just fear may consist with hope of better things of you, and such as accompany salvation.  
I must conclude with you Reverend Fathers, whom my loyalty cannot pass by without doing my due Homage to the Crown of your Age, especially if it be found in the way of truth. Give me leave to tell you belong to that generation which is passed out of this world: not only the Van or Front, and also the main body and battle of your Army are marched to their graves (and their souls I hope to heaven) whilst Divine Providence for reasons best known to himself, hath reserved you to bring up (as I may say) the very rear of the rear of your generation. O do not mistake this Reprieve for a Pardon; and here give me leave to use a plain but expressive Similitude.  
Have you never seen a wanton child run a firebrand against the Hearth or back of the chimney, and so on a sudden make a sky of sparks? of which sparks some instantly expire, others continue a pretty time and then go out, others last a little longer, whilst one or two (as having a greater stock of soot to feed them) hold out a good while, but at last are extinguished. Man is born to labour, as sparks do fly upward, some presently go out wafted from the womb to the winding-sheet; others live to ripe men, others to be old men; some whose temper and temperance are more signal then in others, to be countect wondrous old, but all at last die and fall to the earth.  
We read, Revelat. 10.2. of an Angel who had his right foot on the Sea, and his left on the earth. This may seem a strange stride, save that it abateth the wonder, because Angels when pleased to assume bodies, may extend themselves to a vast (though finite) proportion. But you, though meet men, and weak men, must stride a greater distance; having your left foot already in the Grave, endeavour to have your right foot in Heaven, and waving all love of this world, set your minds and meditations alone on God and godliness. In a word, whatever our Age be, rising, shining or setting, Men, Brethren or Fathers, let us endeavour with David in my Text, according to the will of God to serve our own Generation.  
Come we now to the sad occasion of our present meeting, to perform the last Christian Office to our Deceased Brother, well known to many of you, and to none better than to myself. A child is like a man in the similitude of parts, though not of degrees, and in some measure he did sincerely with David serve his Generation. He was a dutiful Son unto his aged Mother, as she cannot but confess, and will I hope (as occasion is offered) remember and reward it to his wife and children. A loving Brother, a kind Husband, and I doubt not but his widow will discharge her mutual affection to him in his relations.  
Bathsheba thus describeth a good wife, Proverbs 31.12. She will do her husband good and not evil all the days of her life. It is not said, all the days of his life, but of her life. What if he should chance to die, and she to survive him, yea after to marry again, (as God forbid any should be debarred marrying in the Lord, especially for their own and children's advantage) yet still she would do good unto him all the days of her life. To him, that is to his memory, mentioning with respect: To him, that is to his children and friends, careful over the one, and courteous over the other.  
He was a tender Father and faithful Friend, witness the many volunteer mourners, (an unusual proportion for a person of his quality) who at their own charge have habited themselves, that the outward sadness of their clothes might express the inward sorrow of their hearts: He was an excellent Master, having bred many good workmen in his Vocation, and I hope they will prove good husbands too. Let me add, he was an excellent subject; for according to that which his conscience (with many others) conceived to be loyalty: he lost much of, and hazarded all his estate.  
Lastly and chiefly, he was a good Saint, having more piety than he showed, and as daily he consumed in his body, he was strengthened in his soul in Faith through Christ, whereof he gave many testimonies before, towards, and at his death. What shall I speak of his parts of Nature, so far above his education and profession, that he might have past for a Scholar amongst Scholars, for his wit and pleasant expressions: But God now hath made him his freeman, and paid him his wages for so well serving his Generation.  
FINIS.