WHosoever knew this Reverend man (either by his own acquaintance or the true Report of others) whose Funerall doth occasion this great Assembly, will acknowledge that my Text is suitable unto the occasion of our meet­ing. The Lord make my Sermon as service­able as I know my Text to be seasonable.

These Proverbs are grave Sentences full of worth and weight, which are the rather to be pondered seriously be­cause of the Authours wisedom and authority; The Proverbs of Solomon, the Son of David, King of Israel; They are in­tire Prov. 1. 1. Propositions (especially from the beginning of the 10 ^th Chapter) and therefore (for the most part) to be considered without any context or coherence at all. Every Proverb is like a precious Pearl tending to inrich all them with spiritual wisedom, who shall make faithfull improvement thereof through Gods speciall grace.

In the handling of this Proverb (which I have chosen to be the matter of my present discourse) I desire you to at­tend

1. The division of the Text.

2. The interpretation of the words.

3. And the divine truth from hence tendred unto our con­sideration.

The parts of the Text (being an intire Proposition) are two.

1. The Subject.

2. The Predicate.

The Subject or the matter spoken unto is, The hoary head. And the Predicate or that which is asserted lieth in the words following, It is a Crown of glory if it be found in a way of righteousnesse. Wherein two things are notable.

1. The high commendation given of old age, The hoary head is a Crown of glory.

3. The limitation which is warily added, If it be found in the way of righteousnesse.

Thus from the Text divided I put forward to the explica­tion of the words herein used; And because the proposi­tion is conditionall, I will first open the words in the asserti­on, and secondly, those which are in the condition.

First, In the assertion two things are inquirable.

1. What is meant by the hoary head?

2. What is to be understood by the Crown of glory?

In this phrase the hoary head there is a double Metonymy.

1. A Metonymy of the effect for the cause, viz. hoary head put for old age the cause thereof.

2. And a Metonymy of the adjunct for the subject, the hoary hairs for the person upon whom they are to be found.

There is also a Synecdoche in the expression, viz. one part put for the whole; The head for the whole person aged.

And the language is likewise Metaphoricall, for man in his declining age seemeth to be compared unto the Winter, the latter part of the year, wherein the superficies of the earth is white, being covered with hoary frost. This Interpretati­on is according to sundry parallel passages in the holy Scri­ptures. I am (said Samuel) old and gray-headed; And with 1 Sam. 12. 2. Job 15. 14. us (said Eliphaz) are the gray-headed and very aged men much elder then thy Father. Therefore the Rhetorick being taken off the words, it appeareth, that by the hoary head is signi­fied the aged person.

If enquiry be made, what is meant by the Crown of glory? I answer, that there is an Hebraism in the words, viz. a Crown [Page 3] of glory put for a glorious Crown: The word glory noteth credit or excellency, as when the strength of the young man Prov. 20. 19. is called his glory. Some do render the phrase, A Diadem of glory, The Diadem properly signifying a wreathed hatband, Diadema a [...] circum, & [...] ligo. with which the ancient Kings did content themselves, as thinking that a Crown only belonged to their gods. Let it be noted that it is more then a garland which may belong to some Con­querour in one exploit, though in all other regards a per­son mean and considerable. The Crown is appropriated rather unto Kings and Queens amongst the children of men, Corona dccoris, est metaphora a regibus. Cartw. Corona ornatis­sima vel ornatus vtl Corona or­nans. Pisc. and here it is set upon the head of the aged person to beto­ken peculiar honour appertaining to old age; Although the phrase is variously rendred by Interpreters a Crown of glory, a Crown of comelinesse, a Crown of ornament, yet the sense is the same in the judgement of all, viz. that old-age is honour­able. And to this purpose is the Crown applied unto others in the holy Scriptures, viz. by Solomon unto Parents and their children mutually. Childrens children are the Crown of Prov. 17. 6. Phil. 4. 1. old men, and the glory of children are their Parents; and upon the same account the Apostle Paul calleth the Philippians his Crown, esteeming it his high honour that they were brought to Christ by his Ministry.

Secondly, In the condition annexed, If found in the way of righteousnesse, there are three things enquirable, viz.

1. What is signified by righteousnesse.

2. What the word way doth suggest.

3. What is hinted in this expression, viz. of being found in this way.

For the first, I will not spend time in reporting either the various acceptions or uses of the word Righteousnesse in the holy Scriptures. In this place it noteth a carefull conformi­ty unto the revealed will of God, all whose Commandments are righteousnesse; In which respect Moses saith, This shall Psa. 119. 138. Dan. 6. 25. be our righteousness if we observe to do all these Commandments. For in so doing we do suum cuique trihuere, give every one their right, viz. God, our selves, and our neighbours, re­ceive due respect by obedience rendred unto laws divine.

Now before I apply Righteousnesse in this sense unto the truth in the Text, I must necessarily distinguish betwixt righ­teousnesse Legal and Evangelical.

1. Legall righteousnesse consists in a compleat conformi­ty unto Laws divine in their utmost latitude; And thus our Eccl. 7. 29. 1 Joh. 2. 1. first Parents were habitually righteous at their first creation, and our blessed Saviour was actually Christ the Righteous, But all Adams posterity fall short hereof both in their nature and practice. As in the estate of unregeneracy the Apostle concludeth all under sin, and saith both of Jews and Gentiles, There is none righteous, no not one; So in the estate of Rege­neration, Rom. 3. 9, 10. so many are the imperfections of them who are most compleat on earth, that in the sense aforesaid they can­not be accounted righteous. Though David is called a man after Gods own heart, yet his praier and testimony do attest Act. 13. 22. Psa. 143. 2. this truth, Enter not into judgement with thy Servant, O Lord, for in thy sight shall no man living be justified.

2. But in a Gospel sense, according to the indulgence and construction of free rich grace, Gods gracious servants are said to be righteous. Thus God himself speaketh of Noah, Thee have I seen righteous before me. And this character the Gen. 7. 1. Luk. 1. 6. holy Ghost giveth of Zechary and Elizabeth, They were both righteous before God. And this Evangelicall righteousnesse doth consist 1. partly in their sincere endeavour to reach perfection, in which respect they are described to be such Isa. 51. 1. who follow after righteousnesse, whereupon God accepting the will for the deed doth call them rigbteous. 2. And principal­ly, in the imputation of Christs righteousnesse unto them upon 2 Cor. 5. 21. Phil. 3. 9. Jer. 23. 6. their humble fiduciall closures with him by faith unfained, who is the Lord our righteousnesse; Now of this righteous­nesse is the Text to be understood.

The se second Quaery was, What doth the word way suggest?

I answer, That Gods Servants being as strangers and sojour­ners Psa. 39. 12. in this world, and their life being a travelling toward hea­ven Heb. 11. 9, 10, 13, 14. their long home, where they look for their everlasting abode; their holy conversation on earth is ealled their way, [Page 5] which suggesteth both the activity and progresse of Gods grace in the fruits thereof. This Solomon seemeth to speak unto, very clearly and fully, The path of the righteous is as Prov. 4. 18. the shining light which shineth more and more unto the per­fect day.

And to the third demand, I answer, That a person may be said to be found in the way of righteousnesse, when there is conspicuity and permanency in a godly conversation; when the candle of grace lighted in the heart doth discover it self by its shining, and is kept burning (according to the advice of Christ) that men may see his good works, as it is said, that Mat. 5. 16. Act. 11. 23. Paul saw the grace of God, in the Christians at Antioch; so here when the seed of righteousnesse rooted in the hearts of aged persons doth so bud and fructifie in their lives that such who converse with them do or may finde apparent ef­focts of Gods grace in them, then they are found in the way of righteousnesse. I shall not bestow any more words, or time, in the Exposition of the Text, but proceed according to promise, unto the handling of that seasonable Point of Doctrine which is held forth from this Text. The hoary head is a Crown of glory if it be found in the way of righteousnesse.

That Old age attended with the power of grace and the pra­ctice Doct. of Religion, is a matter of much honour and commen­dation.

Let it be considered from the language in the Text how farre this Truth doth extend, viz. indefinitely to all aged per­sons who be truly pious;

1. Of both Sexes, both men and women.

2. Of all ranks and conditions in the world, whether high or low, rich or poor, whether more nobly descended or more mean and contemptible in regard of descent, whether on the Throne or at the footstool.

3. Of all qualities, in regard of naturall or acquired ac­complishments, whether corporally beautified, or deformed, whether more or lesse enriched with the ornaments of the minde, viz. learning and other abilities for employment ei­ther in Church or in Common-wealth.

4. Of all callings and negotiations amongst men, whether sacred or civil, whether by land or sea, whether in times of warre or peace.

5. And this truth, in this latitude, hath been, is, and will be appliable unto all aged persons, found in the way of righte­ousnesse, in all the ages of the world. This is notable from the Original, for as the proposition is universall in reference to all hoary heads found in the way of righteousnesse, so there is no verb to limit it unto any term of time, either past, present, or to come, but the holy Ghost asserts this truth, in relation to all ages and times of the world: That hereto­fore, and for the present, and for the future, the hoary head in the way of holinesse, hath been, and now is, and hereafter to the end of the world will be a Crown of glory.

I shall proceed gradually in the proof of the Point, in re­ference Quo magis ho­mo festinat ad finem, tento est vere venerabi­lior, Clem. A­lexand. Eccl. 12. 5. Flores camite­rii. Isa. 9. 15. Gen. 25. 8. Judg. 8. 32. 2 Chro. 29. 28. Summa est, se­nectutem illam praesertim quae piis a Deo dona­tur, honorandam esse. Cartwr. in Text. Prov. 12. 26. Acts 21. 16. Luk. 2. 36, 37. to the two branches of it.

First, Old age in it self, is a matter of commendation: The beauty of old men is the gray head: In which respect (as some Expositors judg) the hoary head is compared by Solomon, to the Almond tree flourishing, when the white blossoms do ren­der it very beautifull. And hence also it is, that according to the Heraldry observed in the holy Scripture, the Ancient and the Honourable are both placed together, and many of Gods Worthies there recorded, have this character of ho­nour put upon them, that they died in a good old age and full of dayes (viz.) Abraham, Gideon, David.

Secondly, The addition of holinesse unto the hoary head, addeth much unto the glory of the aged person: and this the holy Ghost doth chiefly intend in the Text. For the righ­teous eatenus, because righteous, is more excellent then his neigh­bour. And therefore under this Notion, many are registred in holy writ to their everlasting credit in the Church of Christ, ( viz.) Mnason of Cyprus that old Disciple; and An­na, a Prophetesse of a great age, a widow of about fourscore and four years, who departed not from the Temple, but served God, with fastings and prayers night and day.

Now that righteousnesse giveth weight unto the Crown [Page 7] which aged persons do wear, may be abundantly mani­fested.

1. Because it is one part of Gods image in man, with which Eccl. 7. 29. Rom. 3. 20. Eph. 4. 24. he was adorned at his first creation, which was his glory, lost by his fall, and which is restored by his Regeneration. The new man, after God, is created in righteousnesse.

2. Because aged persons, thus qualified, are the Emblems of God himself, who is called the ancient of dayes; and of Je­sus Dan 7. 9, 13. Christ, in whose metaphoricall description, this is one ex­pression; His head and his hairs were white like wool. Rev. 1. 14.

3. Because the righteous are admitted into near relation and affection with God who is their Father, and loveth them Matth. 13. 43. Psal. 146. 8. dearly. The Lord loveth the righteous. The righteous shall shine in the Kingdom of their Father. Now it was Davids honour (as he valued it) to be Son in law to King Saul: And who 1 Sam. 18. 23. doth not judge, that it was much to the repute of Daniel, to be called A man beloved by the Lord. Since thou becamest Dan. 9. 21. Isa. 43. 4. mine (saith God himself to his people) and wast precious in my sight, thou hast been honourable.

From these three heads of Arguments jointly considered, the truth under hand, may be undeniably concluded. That the hoary head is a Crown of glory, if it be found in the way of righteousnesse.

The Application followeth, which I will give, in manifold Uses, under four heads.

The first sort of Uses are for Information in three particu­lars Ʋse 1. Information. well worthy our consideration.

1. Hence it followeth, that no qualification whatsoever, wherewith the children of men can possibly be adorned, is of so great worth as godlinesse; because this is said to set a glo­rious Crown upon the heads of them who are blessed with it. I grant that there are many natural ornaments and acquired accomplishments, which may gain respect, but it is righteous­nesse which wins the Crown. Therefore Solomon saith not, The hoary head is a Crown of glory, if found in the way of raised parts, of great learning, of martiall courage, of large commands in the world, or of successefull trading to become [Page 8] wealthy, but if it be found in the way of righteousnesse. Though people who are under no higher principles then sense and humane reason are of another opinion: They blesse Psal. 10. 3. Mal. 3. 15. Psal. 49. 6. with 18. the covetous whom God abhorreth, and they do call the proud hap­py, because set up, when others are abased; because delivered when others are in distresse: yea though many boasting themselves in the multitude of their riches, do blesse their own souls; yet both God and all those whose judgements are guided by his word, are of another minde. My text tel­leth you the thoughts of wise Solomon, and if you will hear­ken unto his father David, you shall understand, that his ap­prehensions were not different. The Saints (saith he) and the excellent in whom is all my delight. Whence it is notable, that the Psal. 16. 2. Psalmist there doth not only express his judgment personally, but he typically reports the sense of Christ, to give to un­derstand, that himself a man according to Gods heart, yea and Christ Jesus infinitely above himself, give this estimate of holy persons, that they are incomparably excellent. And if this be not sufficient to clear the truth of my inference, consider his confident assertion to Saul his Courtiers, who prided themselves in their Courtship, and despised him as a man rejected. Know that the Lord hath set apart him that is Psal. 4. 3. Exod. 19. 5. with ca. 33. 16. godly for himself: whereas all other persons whatsoever are looked upon by the Lord as lumber, these are his peculiar treasure.

2. The second corollary is this: If righteousnesse be a Crown, though it be attained in old age only, then how much more honourable are they, who have been found in the way of righteousnesse all their life long; from their youth, till their heads are gray. This great commendation, did apper­tain Psal. 71. 18, 18 unto David. O God (saith he) thou hast taught me from my youth, and hitherto have I declared thy wondrous works. Now when I am gray headed, O God forsake me not. And this honour S ^t Paul putteth upon Andronicus and Junia, They are of note among the Apostles, who also were in Christ before me. It ma­keth Rom. 16. 7. very much to the credit of Christians, when grace which blossomed upon them in the spring of their youth, doth abide [Page 9] green and flourishing in the winter of their age; This might be many waies illustrated, 1. They have served the Lord sun­dry Apprentiships; It is an honour to stand (to have a set­led abode as servants) before Kings: Thus the Queen of She­ba Pro. 22. 29. expresseth her self in reference unto them who alwaies waited upon King Solomon, Happy are thy men, and happy are 1 Kin. 10. 8. these thy Servants who stand continually before thee. Now this, and greater then this, is the renown of them who have been for many years not only retainers but dwelling-servants with the Almighty. 2. They have often been in the field with Christ their Captain, they have fought many battels, and have re­ceived many wounds under his Colours and command: The holy Ghost hath seen cause to record in holy Pages some of Davids Worthies who had made many brave adventures, and 2 Sam. 23. done famous exploits in years past and gone. And what more ordinary then for Souldiers to set forth their own commen­dations, by relating how many years attending on the Army, with hazards run and wounds received; Now the old Soul­diers Enumerat milec vulnera. of Jesus Christ are much more worthy high respect, having been found all along in the waies of righteousnesse; Such a standard-bearer was Samuel who received press-mo­ney 1 Sam. 3. from God while he was a childe, and could when gray­headed so pleade his righteousnesse that it will be alwaies re­membred to his credit and reputation. I am old and gray­headed, 1 Sam. 12. 2, 3. Behold, here I am, witnesse against me before the Lord, and before his Anointed; whose Oxe have I taken, or whose Ass have I taken, or whom have I defrauded? whom have I oppres­sed, or of whose hand have I received any bribe to blinde mine eyes therewith? and I will restore it you: But alas how few amongst them who have had power in their hands can we finde, that in their age are thus found in waies of righteous­nesse? 3. They have endured manifold oppositions, losses, and hardships from cruell persecutors; Many hot Summers have scorched them, and many cold winters have pinched them, they have suffered much from open enemies and fain­ed friends, because of their couragious faithfulnesse to Jesus Christ, not daring to depart from the way of righteousnesse. [Page 10] The Apostle Paul reckoneth up his sufferings as so many Ensigns of honour, I will glory also; (saith he,) And in what 1 Cor. 12. 18. doth he glory? why, he tels you, In stripes above measure, in prisons more frequent, in deaths oft: Of the Jews five times I 23, received fourty stripes save one: Thrice was I beaten with rods, 24, once was I stoned, thrice I suffered shipwrack, a night and a day I have been in the deep; In journeying often, in perils of 25, waters, in perils of robbers, in perils by mine own Countrey­men, in perils by the Heathen, in perils in the City, in perils 26, in the Wildernesse, in perils in the Sea, in perils amongst false brethren; In wearinesse and painfulnesse, in watchings often, 27. in hunger and thirst, in fastings often, in cold and nakednesse: And Paul the aged and now also a prisoner of Jesus Christ. Philem. 9. Thus this ancient Champion of Christ seems to look upon his severall many years hardships as so many Pearls with which his Crown was beautified and enriched. And doubtlesse they are so in the account of all them whose judgements are recti­fied by the word of truth.

The Third Consequence or Use of Information is this, That it is a very advantagious service to be instrumental in promoting the work of Gospel-righteousnesse in the hearts and waies of men, because by means hereof they receive no lesse then a Crown of glory. Hence it was that Saint Paul writeth thus to Philemon, Thou owest unto me thine own self; Philem. 19. How infinitely beyond all sublunary accomodations are the revenues which come in by grace! The Crown is the high­est honour that can be bestowed upon the children of men, and no gain is comparable to that which is received by god­linesse; Godlinesse is profitable unto all things, having the pro­mise 1 Tim. 4. 8. of the life that now is, and of that which is to come; yea, the greatest profit which we are capable to receive from God himself, is to be made partakers of his holinesse, and the fruit Heb. 12. 10, 11. of righteousnesse is from peculiar paternall love, proper to them whom God doth discipline as his Adopted children: This I note, both to discover unto the people of the world who are their best Friends, and to work in their hearts more high estimations of the Ministers of the Gospel whom God [Page 11] hath ordained to bring sinuers to Christ, that they might be 2 Cor. 5. 19, 21 the righteousnesse of God in him. And howsoever the carnall and unthankful world disregard us, yet the Lord doth so highly value this our work, that he will certainly abundantly recompense it, They who turn many to righteousness shall shine Dan. 12. 12. as the Stars for ever and ever: Whereas men do most esteem and most liberally reward such who are instruments to restore their health, to raise their outward estates, and to preferre them unto places of greatnesse in the world; The most high God who setteth a higher price upon holinesse, will make it manifest at the last day, that those who study to bring men into the waies of righteousnesse shall be most advanced. It hath been looked upon as an honourable employment to set the Crown on a Kings head, and doubtlesse it is no lesse but far greater to be an instrument according to divine institu­tion to crown sinners with righteousnesse. Consider that this was foretold by an Angel as an exceeding great honour to be put upon John the Baptist Christs harbinger, Many of Luk. 1. 16, 17. the Children of Israel shall he turn to the Lord their God, and he shall go before them in the spirit and power of Elias, to turn the disobedient to the wisedom of the Just.

The fourth and last inference by way of Information is this, viz. That therefore the death of aged godly persons should be much lamented. David and all Israel wept over dead Abner upon this consideration, A great man is fallen; 2 Sam. 3. 31, 34, 58. Now who are to be esteemed great if not those who are rightfully crowned? And such are the aged being found in the way of righteousnesse. The Prophet Isaiah bringeth in the ancient amongst those persons of highest place and pow­er, Isa. 3. 2. whose removall doth weaken both Church and State. And this is one strain in Jeremiah his Lamentations, The Crown is fallen; Now in a safe sence, though not the same, Lam. 5. 16. we may apply it unto the death of the meanest, whose hoary heads were found in the way of righteousnesse; but it is sin­gularly applicable, when an ancient, prudent, pious Minister is translated by death: Such a providence upon the death of Isa. 3. 2. 2 Kin. 2. 12. Elijah caused Elisha to cry out, My Father, My Father, the [Page 12] Charet of Israel and the horsemen thereof. And truly such oc­casion of mourning is administred this day upon our losse of the Reverend, Learned, and godly man, whose Funerall we now celebrate. Neither doth his death alone but the dis­solution of sundry other grave and gracious Ministers of the M ^r Walker. D ^r Gouge. M ^r Whitaker Gospel, not long since, in the Neighbourhood, call for our tears and lamentations before the Lord. The Lord rightly affect us with these stroaks, and give us the sanctified im­provement of them through his grace.

The second Use followeth, which is for reproof of three Ʋse 2. Of Reproof. sorts of people.

1. Of those aged persons who seem to be ashamed of their old age, by taking courses to hide it, that they might be ac­counted young, whereas my Text tels us, that the hoary head is a Crown, and the same wise Solomon saith elsewhere, Pro. 20. 29. The beauty of old men is the gray-head: And the Apostle Paul speaketh of his old age as his credit, and that which should render him the more respectfull, Being such a one as Philem. 9. Illi canos tin­gendo, praeci­puam reverentiae praerogativam dedecore affici­um. Vellendi sunt non pili, sed cupiditaces. Clem. Alex. Paul the aged. Some of the Ancients took occasion in their daies to blame very sharply such persons who either picked out their gray hairs, or else did colour them artificially, that they might not be reputed old; And this advice was added to the reproof, that they should rather pluck up their lusts then pick out their gray hairs, as rendring them many thou­sand times more unlovely and dishonourable: Beleeve it you gray-headed persons, that your covetousnesse, frowardness, hypocrisie, and unrighteousnesse do make you reproachfull, whereas your age with holinesse would be your honour.

2. Of those whose wicked conversation doth cast dis-re­putation upon the Crown which God by their many years hath set upon their heads. That Proverb is appliable unto them, As a Jewell of Gold in a Swines snout, so is a fair woman Prov. 11. 22. Dignitas in indigno, est or­namentum in luto. which is without discretion. Complexion doth not so much beautifie as folly doth blemish such a person: In like manner it is very unseemly to see silver hairs soyled with a sinfull, de­bauched conversation; How do oaths, lies, scurrilous cur­sed speeches and other wickednesses cast mire and fasten rust [Page 13] upon the Crown of old-age. In dealing with these gray­headed sinners I may apply those words of Moses, Do ye thus reward the Lord ye foolish people and unwise? Is this the requi­tall Deut. 32. 6. which you return unto God for his many years patience exercised towards you, and the manifold experiences with long-continued goodnesse showred down upon you? Do not you your selves look for better fruit from the trees which you have carefully preserved many winters, and painfully watered many Summers? But if these convincing expostu­lations will not awaken and reform these people who are weather-beaten in wickednesse, and by long soaking in sin are habituated to do evil, I must minde them of that heavy mes­sage delivered from the Lord by the Prophet Isaiah, The sin­ner being an hundred years old is accursed. The old impenitent Isa. 69. 20. sinner, whatsoever his place, his parts, or his respect in the world be, is accursed. Gods curse is not only threatned, but already in a great measure executed upon him, He is cursed, cursed in his soul, and cursed in all his enjoyments and con­cernments, during the time of his impenitency and unrefor­mednesse. Patientia laesae, vertitur in su­rorem. Here I might be large in discovering the expressi­ons of divine displeasure against people, old in evils as in years, whose decayed, decrepid, withered, weakened bodies might expect pity. The Prophet Jeremiah saith, I am full of Jer. 6. 11. the fury of the Lord, I will pour it forth upon the aged and him that is full of daies. And Gods threatning runneth thus, that neither he himself nor those whom he will incense against them, shall have any compassion upon the old man, or him that 2 Chro. 36. 17. Deut. 32. 25. stoopeth for age or the man of gray hairs.

3. Of them who make the aged the objects of their de­rision. M ^r Cartwright hath this note upon the Text, that God hath by this Crown of gray hairs vindicated the aged from all the discredit which their stooping or other infirmities might seem to expose them unto: And it is observed by some Natant Hebraei non senilem, sed decrepitam sig­nificari aetatem. Cajet. in Text. that though decrepid old age be suggested in the language of the Text, yet Solomon doth assign it the Crown. This I sug­gest the rather to give a check unto the young wanton wits which are apt to break jests upon the aged, because of some [Page 14] seeming uncomelinesses which accompany that condition of life. Guilty in this kinde was he who scoffingly asked the old man whose body was crooked by reason of old age, Whe­ther he would sell him a bow? These green heads do not con­sider the greatnesse of this sin in Gods account, who puts this fault into the catalogue of such miscarriages which usher in desolating judgements, viz. The childe shall behave himself Isa. 4. 5. proudly against the ancient; And this sin is the more hainous and provoking, when those aged persons are abused, whose near Relations, Offices of honour, accompanied with the power of godlinesse, do call for all expressions of respect and esteem. Solomon is smart in his reproof of children, who in this kinde offend towards their naturall parents, The eye that mocketh at his Father and despiseth to obey his mother, the Pro. 30. 17. Ravens of the valley shall pick it out, and the young Eagles shall eat it. How many times are those brought unto the Gallows (as the confessions of some in such cases have manifested) through Gods just judgement who have been chargeable with guilt of this kinde? And how heavy was the hand of God upon many little children for mocking Elisha the Pro­phet, There came forth little children out of the City, and mock­ed 2 Kin. 2. 23, 24 him, and said unto him, Go up thy bald-head, Go up thou bald­head; And he turned back, and locked upon them, and cursed them in the Name of the Lord, and there came forth two she-bears out of the wood, and tare fourty and two children of them. How far this derision of the man of God did reach, I now enquire not, whether to his Function, with relation to his Master Elijah lately taken up into heaven, or only unto his baldness, But this is notable, that childishnesse and ignorance will not secure such from divine revenge who do dare to deride the aged: What therefore may they expect who have more years on their backs, and should have more grace in their hearts, then to adventure upon this sinfull provocation. But yet there is a higher step of aggravation to be added, viz. when righteousnesse it self which is the chiefest Crown of the aged, is the object of mens derision; when meerly the tenderness of mens consciences and their exact walking ac­cording [Page 15] to the Word of God doth lay them open unto the jears of men. The Apostle telleth us that such despise not man 1 Thes. 4. 7, 8. only but God also, and he rendreth a double reason thereof, viz. because God hath called us to holinesse, and hath likewise given us his Spirit to work it: I remember the words of So­lomon, which are appliable to my purpose, whoso mocketh the Prov. 17. 5. poor reproacheth his maker; And the speech (as M ^r Cartwright noteth upon the place) extends unto jearing at any bodily defect or deformity whatsoever, whereof God is willing to be accounted the Authour. How much more will the Lord interpret those derisions to reach himself, which people shall dare to cast upon his own image in his servants, which is Quiopus aliquod ridet, ridet illius opificem. Mercer their Crown and beauty? For if God take himself to be con­cerned in the creatures affliction, how much more then in that which tends to his perfection? This way of wickednesse argueth a gracelesse frame of heart, and to them who walk in it may be applied the sharp words of the Prophet, Against whom do you sport your selves? Against whom make you a wide Isa. 57. 4. mouth, and draw out the tongue? Are ye not children of trans­gression, a false seed? Ishmael by mocking Isaac made way Gal, 4. 29, 30. with Gen. 21. 9, 10. Psa. 1. 11. for his own rejection, and doubtlesse they are not farre from ruine who have travelled so long in sinne that they are got into the Chair of Scorners; When I remember the heavy curse given out against Cham for mocking his old Father Jer. 9. 21, 22, 25 Noah (for it's conceived that he was thus far guilty) when in an uncomely posture by reason of his drunkennesse; I tremble to think what will become of them who break brinish jests with prophane Satyricall spirits upon Gods servants for their sanctity. We reade in holy Story that Michol Davids wife despised him in her heart, and spake tauntingly to him upon his zealous dancing before the Lord, and the holy Ghost hath concluded the History with this report, There­fore 2 Sam. 6. 16, 20, 23. Michol the daughter of Saul had no childe unto the day of her death. And ordinarily this cursed course is attended with the heavy curse of everlasting spirituall barrennesse. The Lord grant that these hints may through his blessing, give some check unto that prophane boldnesse, which too fre­quently [Page 16] breaketh forth amongst the children of men.

I proceed to the third Use which shall be for triall; For Ʋse 3. Of Examina­tion. it much concerneth all sorts to know how this righteousnesse may be discerned, which is a Crown of glory to the hoary head. The necessity of this enquiry may be manifested by these two considerations.

1. Because there are several mistakes in this matter of righ­teousnesse amongst men. For there are many who only ap­pear outwardly to be righteous, when the inside discovereth Mat. 23. 28. the contrary, being full of hypocrisie. And there is something like unto justice, which is highly esteemed amongst men, though it be abomination in the sight of God. Luk. 16. 15.

2. That we may neither arrogate nor deny this Crown to our selves groundlesly, and also that we may be the better able to judge unto whom we are bound to give this honour which God hath put upon them. For as it is the duty of all, so it is the care of Gods people in this particular (as in other cases) to guide themselves by discretion and judgement. Psa. 112. 5. Four notes of the righteous.

Now those whom God accounteth truly righteous may be known,

1. By their unlimited respect unto Gods whole will reveal­ed in his word, as the rule of their obedience for the matter of it. This is the character given of Zachary and Elizabeth, They were both righteous before God, walking in all the Com­mandments Luk. 1. 6. and Ordinances of the Lord: Therefore here the Query must be, both What is the rule of our conversation? and Whether our endeavours be extended according to the rules of the Scripture universally? For multitudes steer their course rather according to the compasse of humane Ordinan­ces Isa. 29. 15. then divine Institutions; And amongst them who seem to have recourse unto Scripture guidance, many are meerly partiall, picking and choosing according to their pleasure, as Herod who heard John the Baptist, and did many things, but Mar. 6. 20. Matth. 19. 20, 21, 22. there was one defect wich undid him. And the like might be observed concerning the young man, who fell short in regard of his worldly-mindedness.

2. By minding the manner, together with the matter of [Page 17] their obedience. To this purpose are the words of Moses, This shall be our righteousnesse if we observe to do all these Com­mandments Deut. 6. 25. before the Lord our God as he hath commanded us. As this Scripture speaketh to the former note, viz. there is an observing to do all, q. d. there is a respect unto all Gods commands, as David expresseth it, So it suggesteth refe­rence Psal. 119. 6. to the modality with the materiality of our performan­ces. A principle of righteousnesse will move a man to doe Quemadmodum Calv. Sicut, Vatab. Isa. 1. 17. Gods Commandments as before him, and as he hath com­manded: Whereas his Majesty requireth that good duties should be well done, they esteem it just and equal to endea­vour this, not daring to satisfie themselves with outward­nesse and formality, opus operatum will not down with the person who is regularly righteous; Therefore people in the proof of their righteousnesse must consider what care they take to be reverent, humble, affectionate, spirituall and up­right in their services before the Lord.

3. By labouring after growth in grace and a more full conformity unto the Laws of the Lord and his deservings; The path of the righteous (saith Solomon) is as the shining light Pro. 4. 18. which shineth more and more unto the perfect day. The Sun doth not more naturally in its progresse move towards high noon, then a gracious heart worketh towards perfection. The A­postle Paul having reported his own practice in pressing for­ward towards the mark, addeth, that those who are sincere are thus minded, and he calleth them perfect because thus they Phil. 3. 23, 14, 15. are in their own aims and endeavours, as in divine accep­tance. Because (as M ^r Bayns expresseth it) they take up their arrows alwaies on this side the white, therefore they strive to shoot better that they might hit the white, that they might in all regards exactly answer the minde and expectation of the Lord in their conversation; Therefore those are farre from righteousnesse who stroak their own heads as though they had fully accomplished the minde of God, and speak the language of the Laodicean, I am rich and encreased with Rev. 3. 17. goods, and have need of nothing; Setting aside their staves, as though they were got to their journeys end, not looking after [Page 18] encrease of grace, as though they had gained enough alrea­dy Ubi incipis, nolle ficri mel or, ibi defines esse bonus. to serve their turn. And it will be no violation of the Law of charity to affirm, that he was never truly good who doth not strive to be better.

4. By an humble self denying dependance upon Jesus Christ, looking for divine acceptance through him alone. The holy Apostle notwithstanding his unreproveable course be­fore his conversion (as to men, and according to his light) and his unwearied industry upon his spirituall change, to hit the mark, at which he sincerely levelled, attended with a ho­ly life, free from outward scandall, yet this, this was in his eye and endeavour, to be found in Christ (saith he) not having Phil. 3. 9. mine own righteousnesse which is of the Law, but that which is through the faith of Christ, the righteousnesse which is of God by faith. And thus it is also with all other Christians who are Evangelically righteous, because they do daily experience their own defects both in the matter, manner, measure, and end of their obedience, both to the Commandements of the first and second table, therefore in their addresses unto God either for recompence or acceptance, they take up the words of the holy Martyr, None but Christ, None but Christ. This our Apostle himself asserteth, speaking of others as of himself, We rejoyce in Christ Jesus, and have no confidence in Phil. 3. 3. the flesh, &c. And he is bold to conclude those to be void of true righteousnesse who do trust unto their own parts, privi­ledges, or performances whatsoever: Israel which followed after the Law of righteousnesse hath not attained to the Law of Rom. 9. 31, 32. Righteousnesse; wherefore? Because they sought it not by faith but as it were by the works of the Law. By these four chara­cters of the person who is Evangelically righteous, being faithfully applied, we may be able to know in regard of our selves, and to guesse in reference unto others (upon conver­sings with them) unto whom the Crown of glory (set upon the hoary head found in the way of righteousnesse) doth appertain.

The last Use followeth which is for Exhortation, and it is Ʋse 4. Of Exhorta­tion. to be directed,

1. To them who are old.

2. To them who are young.

I shall begin with the aged, both such who are unrighte­ous and such who are in the way of righteousnesse.

First, The aged persons who abide irreligious are to be perswaded to endeavour a change both of heart and life; Hearken unto me you who are farre from righteousnesse; Re­member Isa 46. 12. Qui pulcher esse velit, ei quod est in homine pulcherrimum, adornandum est, nempe mens, quam oportet, pulchriorem, & magis decoram ostendere. Clem Alexand. 1 Cor. 9. 24, 25 Aetas senectu­tis est vita im­maeulata. Venerabilis se­nectus virtutum non annorum numero, compu­tata. Non omnis cani­ties promiscuè. Jun. & Trem. in Text. Rev. 12. 9. & 20. 2. Ʋtrumque simul Sumptum. Merc. in Text. 1 Sam. 15. 30. the fore-mentioned particulars, wherein true righ­teousnesse doth consist, and strive with all your strength to attain them, as you do desire a Crown of glory. The Apo­stle Paul propounds the practice of such who run a race to obtain a corruptible Crown, as an argument to presse the like duty. And Scripture-Histories together with the Stories of all ages do record the strange adventures, yea, attempts both ungodly and unnaturall to advance unto a Crown: Should not we therefore in the way of God seek this Crown of glo­ry? Now that my advice may be the more prevalent, let these considerations be well weighed.

1. That the greatest age attainable on earth without righ­teousnesse will not procure this Crown; Antiquity without piety doth yeeld no more credit then the devil is capable of, who is often called the Old Serpent, having had many thou­sand years continuance in the world: But when holinesse is annexed to the hoary hairs, they honour the head with a Crown. How ambitious are proud men (like Saul) to be honoured amongst the people. Therefore as the laborious Bee sucketh honey out of weeds, let us graciously improve such like examples, to provoke our selves to seek the honor which cometh in by righteousnesse.

2. This righteousnesse which is attended with a Crown of glory upon earth will undoubtedly bring that which is very much better in heaven. Hearken what our Saviour promi­seth, The righteous shall shine forth as the Sun in the Kingdom Mat. 13. 43. of their Father. And observe the expectation of David upon this account, As for me I will behold thy face in righteousnesse, Psa. 17. 15. I shall be satisfied when I awake with thy likenesse. Though I may not spend words in illustrating these passages, yet I wish [Page 20] that the aged would seriously consider how much is compre­hended in this glorification and this satisfaction assured up­on the righteous at the generall resurrection.

3. Who doth not (upon such grounds as have been hint­ed) desire to die the death of the righteous, as that wretch Num. 23. 10. Balaam did? therefore wisedom would work endeavours to attain righteousnesse in the time of life. I remember a passage in the promise made by the Angel concerning the successe of John the Baptist his Ministry, He shall turn the disobedient Luke 1. 17. to the wisedom of the Just; There is singular wisedom amongst the righteous; as in other regards, so herein, because as they intend the best good as their end, so they seek to accomplish it, not only by wishings and wouldings, but by the reall use of the means sanctified for the obtaining thereof. Let us therefore herein make, imitation.

4. The unrighteous shall not finde any favour with God, because of their gray heads when he cometh to judgement. Somewhat was before suggested to this purpose, therefore now I will onely mention two Scriptures, which may be awakening to aged persons sleeping in security. Though a Eccl. 8. 12, 13. sinner do evil an hundred times, and his daies be prolonged, yet it shall not be well with the wicked: Forbearance is no acquit­tance, but God will be sooner or later upon their bones with blows of vengeance; And their shutting out of heaven is so certain, that the Apostle taketh it for granted that none will question it, Know ye not that the unrighteous shall not in­herit 1 Cor. 6. 9. the Kingdom of God? How can you old people give credit to these expressions of divine severity without resolu­tions to look out after righteousnesse?

5. You aged ones are the greatest monuments of divine patience, which should leade you unto repentance; and the Apostle giveth in two considerations, to adde strength unto this argument, viz.

1. Because otherwise your hearts will be more and more obdurate, and your selves become lesse and lesse able to reform.

2. Because through your abuse of Gods forbearance his [Page 21] wrath will be kindled and encreased against you. Weigh I pray you his words, Despisest thou the riches of his goodnesse Rom. 2. 4, 5. and forbearance, and long-suffering? not knowing that the good­nesse of God leadeth thee to repentance; But after thy hardnesse and impenitent heart, treasurest up unto thy self wrath against the day of wrath, and revelation of the righteous judgement of Jer. 13. 23. God: I have been the more earnest in pressing the refor­mation of the aged sinners, because it is attained with diffi­culty through their accustomed continuance in wicked­nesse.

Secondly, I shall bend my advice to the aged who are through Gods grace really righteous. These persons are to be perswaded unto reall gratitude to the Lord, who hath set a Crown of glory upon their gray-heads. The Psalmist cals Psa. 148. 12, 13 Senes ad grati­arum actionem excitare. upon old men to praise the Name of the Lord; This is one of M ^r Cartwright inferences from the Text. And doubtlesse such aged people have abundant cause to be thankfull unto the Almighty. 1. For drawing forth the thred of their lives to so great a length. 2. And especially for converting them unto the way of righteousnesse.

First, You may be moved to praise God for your old age by these Meditations.

1. Because his Highnesse is the maintainer of our lives, and the lengthener of our daies. Notwithstanding the means Deut. 30. 20. Act. 17. 28. used whether ordinary or extraordinary, food, Physick, &c. to continue our daies upon earth, yet it must be acknowled­ged that the Lord holdeth our soul in life. And here let it be Psal. 66. 9. Deut. 8. 3. remembred, that Gods blessing giveth strength to bread, and efficacy unto all other means of health. Consider also how much of Gods wisedom, power, goodnesse, patience, &c. hath been daily, yea hourly exercised for your preservation. Minde likewise from how many thousands of dangers his hand of providence hath secured you, both in the time of fool-hardy youth and unwieldy old age. Upon such like thoughts the holy Psalmist thus expresseth himself to the Lord, Let my mouth be filled with thy praise and with thy honour Psal. 71. 6, 8. 9. all the day.

2. Because by stroaks of death ten thousand have fallen on your sides, on your right hands, and yet it doth not come Psa. 91. 7. nigh to you. What multitudes of men and women, and chil­dren more likely to have lived long then your selves, are dead and gone, but your selves still abide in the Land of the living? The good young King Josiah is deadly wounded by an Arrow; And old Eli the Priest of the Lord fell from his 2 Chro. 35. 23, 24. 1 Sam. 4. 18. seat backward, and his neck brake; What great numbers have lost their lives, some in war, and others in times of peace; yea, very many, much more fitted for the service of Church and Common-wealth then your selves. In this regard you should look upon your selves as reserved to magnifie the God of your lives and mercies.

3. It is threatned as a judgement upon a Family when there is not left one aged person belonging to it; There shall not be an old man in thy House; These words speak much dis­pleasure 1 Sam. 2. 31. against Eli; Whereas it is an honour to have old stakes standing to support a Family which issued out of an ancient stock; Like as old Oaks are accounted an ornament to a Park, though they bear neither fruit nor leaves. This is one promise made to the man who feareth God, Thou shalt Psa. 128. 6. Pro. 17. 5. live to see thy childrens children. And Solomon tels us, The glory of children are their Fathers.

4. Because your many years have enriched you with ma­nifold Et senes magis experientiâ valent, itaque major corum solet esse dig­nitar. Mercer. experiences, and this is judged by some Expositors to add much unto the Crown of old age. This I might enlarge, by manifesting the advantages of old mens experiences, both in reference unto their own comfort, and the service of o­thers: The holy Psalmist relieveth his drooping spirit, in an estate of desertion, by improving of Gods ancient admini­strations. I have considered the dayes of old, the years of ancient Psa. 77. 5, 10, 11. Plena est volu­ptatis senectus, Si illâ scias uti. Seneca. times. I will remember the years of the right hand of the most High, I will remember thy wonders of old. Yea the Heathen could knowingly speak of the sweet fruits of old age if men had wisedom to reap them. And all ages do demonstrate, that ancient men, are most meet by their grave counsels to be serviceable unto the publick. This Reverend man (whose [Page 23] Funerall we now celebrate, was wont to say, That a few gray hairs would do more work then many young locks. Besides other proofs hereof, the History concerning the different ad­vice given to Rehoboam, by his young and old Counsellors, will 1 Kin. 12. 6, 8. sufficiently witnesse this truth.

These considerations may quicken the godly aged to grati­tude for their hory heads: but I must add, that they have much more cause to magnifie God, for making them godly, because old age may be the guift of common bounty, whereas righte­ousnesse is the product of peculiar grace. The wicked may be­come Job 21. 7. Mat. 13. 43. old, but the righteous are the adopted children of God and the heirs of heavens glory; Therefore their souls should praise the Lord, because when their lives are redeemed from Psa. 30. 11. with 4. destruction, they are also crowned with loving-kindenesse and tender mercies. Now that I may prevail with you to honour God whose hoary heads are crowned with righteousnesse, I will briefly propound to your most serious thoughts these following meditations.

1. That your selves in the estate of depraved nature were of that number of whom it is most truly said, There is none Rom. 3. 9, 10. righteous, no not one, and that this righteousnesse which is your Eph. 5 9. Crown was the fruit of Gods Spirit; Therefore the glory thereof is due unto the Lord and not unto your selves, be­cause he and not your selves hath made the difference betwixt 1 Cor. 4. 7. you and others.

2. That the greatest part of mankinde doth abide in the waies of unrighteousnesse; The whole world (saith the Apo­stle) 1 Joh. 5. 19. Gen. 18. 32. lieth in wickednesse; The small number of ten righteous persons could not be found in Sodom and Gomorrha with their Suburbs; And before the Floud God himself could not espy any other besides Noah, Thee only have I seen righteous before Gen. 7. 1. me in this age; Now by how much the more rare righteous­nesse is amongst men, by so much the more thankfull should we be if God hath wrought it in us.

3. Can you remember either your own many, strong, and long-continued resistances made against divine assaults, or the manifold Providences and Ordinances, by means where­of [Page 24] you have been brought into the way of righteousnesse; May not Christ speak unto you as once to Jerusalem, How Mar. 23. 37. often would I and ye would not? yea, for a long time might not this be charged upon you, You alwaies resisted the holy Ghost? Act. 7. 51. And by how many hammerings and humblings, by what showrs and Sunshine, by what shakings with meltings in the Ministry of the Gospel have you been won to the Lord; Now should not all this patience and goodnesse of God leade you unto thankfulnesse?

4. Lastly, Take notice of the various and precious privi­ledges whereof you are made partakers by means of righte­ousnesse; These I will only mention without amplification: Pro. 3. 16. & 4. 22. Gen. 15. 15. Job 5. 26. Hereupon you may be confident.

1. That your lives are lengthened, not only by common providence, but in the pursuance of special promises made unto them who have received peculiar grace.

2. That you shall be supplied with all necessary accom­modations in your passage to heaven; These are Christs own words unto them who seek righteousnesse, All these things shall be added unto you. Mat. 6. 33. [...].

3. That you shall undoubtedly persevere to glory, The righteous shall hold on his way.

4. That all occurrences shall be sanctified to your spiri­tual Job 17. 9. advantage, Say ye to the righteous that it shall be well Isa. 3. 10. with him.

5. That Gods vigilant eye of providence shall never be withdrawn from you, in which respect you may be the rather Job 36. 7. assured of the seasonable and full accomplishment of all his promises.

6. That upon Natures dissolution your souls shall be perfect, Heb. 12. 22. and that at the generall Resurrection your bodies and souls shall inherit life eternall. Now who can beleevingly look up­on Mat. 15. 46. Express thank­fulnesse by a conversation ordered accor­ding to Scri­pture. himself interested in these glorious obligations of Gods grace without a thankful heart?

If by these many Arguments the hearts of any aged ones, being resolved upon gratitude, shall enquire how they may in realities expresse their thankfulnesse unto the Lord, both [Page 25] for his long-sufferance and loving-kindenesse towards them. My answer is this, That you shall be regularly and acceptably thankfull unto God both for your gray-hairs and your gra­ces, by studying and endeavouring such a frame of heart and course of life as may answer that counsell which himself hath left on record for your guidance in the holy Scriptures which I shall plainly and faithfully impart unto you. But before I mention particulars to direct your behaviour, I shall premise these two things to move attention with reso­lutions to practise them.

1. That howsoever, too often, men themselves do not observe when gray hairs are here and there upon them, and Hos. 7. 9. many times the aged may seem youthfull unto others; yet God doth take exact and particular notice of every aged person in the world. The holy Ghost recordeth when Jo­shua waxed old, and was stricken in age, and about what time Josh. 23. 1. 1 Sam. 17. 12. Gen. 17. Luk. 2. Jesse (the Father of David) went for an old man in Israel. The like I might discover in regard of Abraham, Sarah, Anna, But I forbear.

2. That the Lord doth punctually observe all the good, Gen. 17. 24. 1 Chro. 23 1. 1 Kin. 13. 11. Gen. 19. 4. Eze. 23. 43. and all the evils of them who are stricken in years, whether they be his own people or others. This I enlarge not by specifying instances, because the naked quotations may be sufficient.

Having thus briefly premised these things, I proceed to the directions which I finde registred in the Word of God, that the aged may know how to order their conversation in some measure of answerablenesse unto that Crown of glory which the Lord by his grace and their gray hairs hath put upon them.

In generall, They must be of such behaviour as becometh Tit. 2. 3. holinesse, whether they be aged men or women, therefore they ought to advance and expresse the power of Gods grace by a diligent improvement of all such means as God hath sanctified. The Apostle John writeth to the Fathers who were knowing men, that they might become more holy. 1 Joh. 2. 13, 14 Luk. 2. 37. And old Anna, though truly good, yet waited daily at the [Page 26] Temple, that she might grow better. This I might perswade by many Arguments.

1. There is no one who hath lived the longest and hath D ^r Taylor on Tit. 2. 2. made the best proficiency in Christs School, that is come to that pillar on which he may write, Ne plus ultra; But when he hath summed up all his rich endowments, shall finde cause to conclude with the words of the Apostle, Not as Phil. 3. 12. though I were already perfect.

2. The grievances of old age are such, and so many, as will call for the exercise of the strongest graces attainable in this life. Solomon reckoneth up some of them, and telleth the aged person, that they will take away the pleasures of his Eccl. 12. 2. 3, 4, 5. life; Then all the faith, patience, and other graces which have been gained will be found weak enough, to wield, the burthens of that estate: This, this was the only support of the Psalmist, when strength and heart did fail, that God was the strength of his heart, and his portion (to live upon) for ever. Psa. 73. 26. In this respect pains should be taken, that as the outward man decayeth, the inward man may be renewed daily. 2 Cor. 3. 16.

3. The aged will lie open unto derision and disrespect in regard of the imperfections and weaknesses which attend that condition of life, therefore they should labour by eminency of holinesse to secure their credit amongst all sorts of people whatsoever; For nothing doth more awe the hearts of the children of men then the power of godlinesse appearing in the conversations of Gods Servants; As Paul advised young Timothy hereby to prevent contempt, Let no man despise thee, 1 Tim. 4. 12. but be an example of the beleevers in word and conversation, &c. So by means hereof Job had won great estimation amongst all sorts; The young men saw me and hid themselves, and the Job. 29. 8. aged arose and stood up.

4. The miscarriages of old people are in Gods account the more hainous, because they have had most frequent and most ancient experiences of his goodnesse. By this cir­cumstance the evils of Israel are once and again aggravated. God carried them all the daies of old, but they rebelled and vexed Isa. 63. 9, 10. his holy Spirit: Know that it is an evil thing (more then or­dinarily [Page 27] evil) that my fear is not in thee, for of old time I have Jer. 2. 19, 20. broken thy yoke, &c.

5. And I might adde that their wickednesse will do much Persenem vitio­sum religio san­cta destruitur. Bern. more mischief tending more to the dishonour of God and the infection of others. In all these regards it nearly con­cerneth them whom God hath crowned with age and the profession of his Name, to heed their conversation, that it may be suitable unto that dignity which the Lord hath put upon them. It may well become every one of them upon this account, frequently and affectionately to make Davids prayer, Now I am old and gray-headed, O Lord forsake me not, Psa. 71. 18. until I have shewed thy strength unto this generation, and thy power to every one that is to come. This in general, the particu­lars follow.

First, The aged should be full of knowledge as they are full of years; This is taken for granted in many Scripture­passages, With the ancient is wisedom, and in length of daies is Job 12. 12. Isa. 3. 2. understanding; And thence it is that the ancient and the pru­dent are conjoyned. Ignorance is much more excusable in the young, who may thus pleade, We are but of yesterday, Job. 8. 9. and know nothing, because our daies upon earth are a shadow; but an old Ignoramus is a thing intolerable: Better is a poor and wise childe, then an old and foolish King. When God hath Eccl. 4. 13. set a Crown upon a mans head, and he knoweth not how to wear it; Honour (saith Solomon) is unseemly for a fool: And Prov. 26. 1. this disgrace is the greater when means of knowledge are enjoyed, yea, enjoyed for many years. You (saith the Apo­stle to some who were members of the Church at Corinth) have not the knowledge of God. I speak this to your shame. And 1 Cor. 15. 34. in like manner he greatens this defect in others; When for the time ye ought to be teachers of others, ye have need that one teach Heb. 5. 12. you again which be the first principles of the Oracles of God: Remember how sharply Christ reproveth Nicodemus, Art thou a Master in Israel and knowest not these things? It would Joh. 3. 10. be accounted a great disparagement unto a young man ha­ving served out an Apprentiship, to be unacquainted with the mysteries of his Trade; Now fifty years is above seven [Page 28] years in Sabbath-daies, and yet how many of that age (who have had an addition of many weekly Lecture-daies) are yet palpably ignorant in the mysteries of salvation? These things I suggest to shame the aged unto endeavours to become rich in understanding.

Secondly, They should not only be knowing but fruitful, The righteous shall flourish like the palm-tree, they shall bring Psa. 92. 12, 14. forth fruit in old age, they shall be fat and flourishing. This may upon good ground be looked for, from them who are truly good, for though the natural radical heat doth abate in old persons, yet the spirituall vigour which they receive from Christ decaieth not. His branches shall spread and his Hos. 14. 6, 8. beauty shall be as the Olive-tree, for from me is thy fruit found. Although age taketh them off from sundry emploiments, yet they should be doing something according to their abilities. The holy Ghost telleth us of an old man who came from his work out of the field at even; In the evening of our age, to­wards Judg. 19. 16. Sun-setting, we should be found acting in one kinde or other for God; and happy is that Servant whom his Lord Luk. 12. 43. when he cometh shall finde so doing. Here I will instance in three particulars.

1. The aged must be Teachers of good things, Daies should speak, and the multitude of years should teach wisedome; This Tit. 2. 3, 4. Job 3. 2. 7. Gen, 49. Deut. 32. Josh. 23. 1. Iob 29. 15. Mat. 12. 35. & 13. 52. 1 Tim. 4. 7. was the practice of old Jacob, Moses, Joshua, &c. And Job reporteth this as a ground of his comfort, I was eyes to the blinde, unto me men gave ear, and waited, and kept silence at my counsell. You must bring forth of your treasure good things, both new and old, and not trifle out the latter part of your daies in telling old wives Fables.

2. They must communicate their experiences, Hear this, ye old men, Hath this been in your daies? Tell ye your children Ioel. 1. 2, 3. of it, and let your children tell their children, and their children another generation. This hath been the custome of Gods Psa. 78. 1. Psa. 66. 16, 20. Num. 33. 1, 2. Worthies in all ages, according to his command, whereby themselves have received comfort, others benefit, and God glory. And this I seriously perswade, though I have not leasure to enlarge it. Let future ages understand the most [Page 29] remarkable passages of Gods Providence which you have ex­perienced, whereby sin may be rendred odious, and Christ with the waies of faith and holinesse may be represented precious to the souls of succeeding ages.

3. They should endeavour to clear both their own credit and consciences, in reference unto all their conversings in the world. This I propound from the example of Samuel, when he was old and gray-headed, pointing only at the Story, 1 Sam. 12. 1, 2, 3, 4, 5. which is well worth consideration and imitation. And in this practice let the honour of Religion be rather vindicated then your own. Give God the glory of your own unreprovable conversation, and for your known miscarriages expresse your repentance, which will produce both present inward peace and future reputation.

Thirdly, The aged should possesse their souls with patience, This is one of the particulars which S ^t Paul adviseth Titus to presse upon old men, viz. that they be sound in patience. This Tit. 2. 2. grace of patience considered under a threefold notion, is needfull, and would be commendable in them.

1. Patience in waiting for the full accomplishment of all Gods Promises. You have need of Patience (saith the Apostle) Heb. 10. 35. that after ye have done the will of God, you might receive the promise. And S ^t James propounds the practice of the Hus­bandman to perswade this; Behold, the Husbandman waiteth Iam. 5. 7. for the precious fruit of the earth, and hath long patience for it. I may tell you whose heads are gray, whose lives have been a long seed-time in waies of well-doing, Behold, the fields are Ioh. 4. 35. white already to harvest; Your time of reaping is at hand, therefore hold up your heads and hopes in a patient expecta­tion of your recompence of reward.

2. Patience in forbearing those who load you with pro­vocations. In this case let David be your Example, who si­lently 2 Sam. 16. 10. without yeelding unto motions made for revenge, sub­mitted unto that affliction with which God did exercise him, through the cursings of Shimei. With how much contempt doth the Lion (the King of Beasts) passe on his way, not­withstanding the barkings of angry dogs? Therefore you [Page 30] aged ones who are crowned both with gray-hairs and graces, Look upon your selves as ready to set foot into your palace, and to take possession of the Kingdom prepared for you; and hereupon with a holy scorn slieght all the clamors and snarlings of them, who speak evil of you because you refuse 1 Pet. 4. 1, 4. to run with them into the same excesse of riot.

3. Especially Patience in a calm and chearful bearing of all those infirmities and afflictions which are wont to accompa­ny old age. Remember that your age is your Crown, and therefore carry it with contentment, though it cause your heads to ake. M. Cartwright upon my Text hath this note, Adversus sene­ctutis incom­moda, & diffi­cultates, recre­are debet. That the holy Ghost doth purposely tell the aged, that the hoary head is a Crown, that by this consideration he might releeve them under all the grievances which attend that con­dition of life. M. Muffet upon my Text speaketh thus, Old age is born up by these two staves, 1. Life well-spent, 2. Hope of future glory. And Bishop Hall hath this expression in his Meditations and Vows: I account old age the best age, 1. Be­cause the inconveniences of it are only bodily, with a better estate of minde. 2. Because nearer to dissolution. Hereunto he addeth this Story, When a man told a Philosopher, that he was sorry to see him so old: he returned this answer, Be sorry rather that ever I was young to be a fool: Many such like Meditations might be added to check frowardnesse, to maintain patience under all the pressures of old age, but I shall referre to the fore-men­tioned priviledges which appertain unto them whose hoary heads are found in the way of righteousnesse.

Fourthly, They should be sound in faith; 1. Both in the do­ctrine Tit. 2. 2. of faith, in the truth of the Scripture, having had long time for triall, to discern betwixt things which differ, and therefore in reference to Fundamentals at least they should be able to say with David to God, Concerning these thy Testi­monies, Psa. 119. 152. Rom. 4. 19. Luk. 2. 25. Deut. 34. 1. I have known of old that thou hast founded them for ever. 2. And in the grace of faith, being strong in confi­dence, whereby they shall with old Abraham glorifie God, and with old Simeon go singing to heaven; It was an easie thing with Moses to die when God had shewed him the pro­mised [Page 31] Land: And it's a good sight to behold ancient Chri­stians carried out of this world with full sail of assurance, hearing them to speak, as Job did, I know that my Redeemer li­veth, Iob 19. 25, 26, 27. and though after my skin worms destroy my flesh, yet in my flesh I shall see God, whom I shall see for my self, &c. It well becometh them likewise in times of trouble to pleade their old experiences with bold confidence, Why withdrawest thou Psa. 74. 11, 12. & 71. 17, 19, 21 thine hand, even thy right hand, pluck it out of thy hosome, for God is my King of old. Whereas their infidelity is the more inexcusable in it self, and the more provoking unto God, because manifold providences both in former and later years, have evidenced unto them Gods power and truth; They Psa. 106. 21, 22 23, 24. forgat God their Saviour which had done great things in Egypt, wondrous things in the Land of Ham, and terrible things by the Red Sea, therefore he said that he would destroy them, &c. they beleeved not his Word. And hence it was that both Mo­ses Numb. 20. 12. Luk. 1. 18. and old Zechary were so severely dealt with for their in­credulity.

Fifthly, They should be sound in charity, This the Apnstle Tit. 2. 2. addeth to the former. And it is very reasonable in many re­gards; for as they have long lived upon Gods love, so they have received most kindenesses from men in manifold exigen­ces, and the necessities of their old age do call for continued and renewed compassion from time to time. Here I shall on­ly touch upon three Rules to guide this grace in its exercise.

1. For purity, their love should be most enlarged upon the account of piety. As it was the praise of Titus, that his 2 Cor. 7. 15. inward affection was more abundant whilest he remembred the obedience of the Corinthians; When speciall kindenesse is shewed towards them who are of the houshold of faith. Gal. 6. 10.

2. For perpetuity, they must not be weary of works of cha­rity: Gal. 6. 9. Charitas quae defini potest nunquam vera fuit. Aug. And doubtlesse if love be true it will be constant, for a friend loveth at all times.

3. For quantity, it should be encreased, and it will be to their high commendation if their works of mercy (as of other kindes) be more at the last then at the first. And therefore Rev. 2. 19. covetousness should be cashiered, as the cut-throat of charity.

Moreover, I might perswade from the authority of Saint Paul, sobriety, temperance, and gravity. For temperance let Tit. 2. 2. 2 Sam. 19. 35. old Barzillai be an example unto the aged, whose modera­tion in reference to the dainties of a Court tendred unto him, was very great. And let the sad consequences of Noah Gen. 9. 21. Alto aetas alios mores postulat. his intemperance give caution for sobriety unto all ancient persons whatsoever. As for gravity, it's a vertue opposed to lightnesse and apishnesse; It should be expressed in counte­nance, speech, and apparell, &c. But these things I must not enlarge. And I will only name what the Apostle addeth in relation to old women. They must not be false accusers; His word suggests that false accusers are devil-like, having [...]. Tit. 2. 3. Ioh. 8. 44. Iam. 3. 6. tongues set on fire by hell. This may be a sufficient watchword to warn them to keep at a distance from such exorbitances; The last thing which I will advise all ancient persons unto, is constancy and perseverance in waies of righteousnesse, ac­cording to all the former directions; I would propound the resolution of David when old and gray-headed for your imi­tation, I will hope continually, and will yet praise thee more and Psa. 71. 9. - 14. more, &c. You should be unmoveable like unto old Oaks, deeply rooted, which are not turned hither and thither, this way and that way, by every contrary winde. Remember the speech of old Polycarpus when tempted to Apostasie, God hath been my good Master for 85 years, therefore I will not forsake him: As Arguments to move endeavours after steddinesse both in the profession and practice of the truth, take these short particulars into your serious conside­ration.

1. In the winter of your age, you may probably be as­saulted with violent storms. When thou shalt be old (saith Christ to Peter) another shall gird thee and carry thee whither Ioh. 21. 18, 19. thou wouldest not: This spake he, fignifying by what death he should glorifie God.

2. You are in danger of declining. Good old Ely towards 1 Sam. 2. 22. with cap. 3. 13. the end of his life was wofully cooled in his zeal for God, as his indulgence towards his Sons, did manifest. And when Solomon was old, his wives turned away his heart after other 1 King. 11. 4. [Page 33] gods, and his heart was not perfect with the Lord his God, as was the heart of David his father. These examples may give you an Alarum; for neither high parts, nor saving grace, will secure you from porttall apostacie, therefore you should be watchfull.

3. God doth not change or abate in his goodnesse toward you, but he speaketh unto you as to old Israel. You are borne Isa. 46. 3, 4. by me from the belly which are carried from the womb. And even to your old age I am he, and even to hoar hairs will I carry you. Now should not Gods immutability in his favours notwith­standing your great unworthinesse, engage you strongly to hold close unto his Majesty without any backslidings!

4. Your fruitfullnesse in age, will add to your comfort when you die, and to your honour afterwards. The promise of God speaketh thus much: Thou shalt come to thy grave in Job 5. 26. a full age, like as a shock of Corn cometh in in his season. Unto which might be added S ^t Pauls experience; I have fought a 2 Tim. 4. 7, 8. good fight, I have finished my course, I have kept the faith: Henceforth is laid up for me a Crown of righteousnesse, which the Mortem plenus expeto. Seneca. Lord the righteous Judg shall give me at that day.

Having finished my Exhortation to the aged, I shall direct my counsell unto them who are young; wherein I will be the shorter, because I have been so large in the former, and I will cast mine advice under three heads.

First, To seek the lengthening of their lives, that they may attain the Crown of glory, which belongeth to the hoary head.

And for this end,

1. Let them warily decline all life-endangering practises. I will instance in some. Quarrellings, fightings, whereby many in the flower of their age lose their lives, wherof there are sad experiences every where. Whoredom is another life-short­ning Pro. 2. 18. Pro. 7. 11. sin: Solomon telleth us, that the Harlots house inclineth to death, & her paths unto the dead. And he foretelleth the young man, what will be the consequence of that course; Thou shalt mourn at the last, when thy flesh and thy body are consumed. And unto both the former, I may add drunkennesse and gluttony, [Page 34] for as the strength of nature is wasted, and the body is filled with diseases through intemperancy; and by reason hereof the forementioned evils of quarelling and whoring are much fomented. The words of Solomon are here conside­rable: Pro. 23. 29, 30, 31, 32, 33, 34. Who hath wo? who hath sorrow? who hath contentions, who hath wounds, who hath rednesse of eyes! They that tarry long at the wine, they that go to seek mixt wine, &c. At the last it biteth like a Serpent, and stingeth like an Adder. Thine eyes shall behold strange women, yea thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast. Finally, Take heed of all such wayes of wickednesse, which may justly bring you under the Magistrates sword, or expose you to the deadly blows of divine displeasure: Bloody Psal. 55. 23. and deceitfull men shall not live out half their dayes.

2. Let them betake themselves unto such courses, where­unto God hath promised length of dayes. The Lord in the fifth Commandement, perswadeth every child to honour and obey his parents, upon this consideration, that thy dayes Deu. 5. 16. may be prolonged. Yea the whole course of obedientiall con­formity unto all Gods Commandements, is pressed by this argument; What man is he that desireth life, and loveth many Ps. 34. 12, 13, 14. dayes that he may see good? keep thy tongue from evil, and thy lips from speaking guile. Depart from evil and do good. And Diodate. Contingere so­lum iis qui justè viverunt, &c. quod sit [...]. Pisca­tor. Hujus vitae bre­vitas, longiore in summa beati­tate, vita com­pensatur. Cart. 2 Tim. 2. 22. some Expositors do suggest from my Text, that walking in the way of righteousnesse, is a means to obtain the honour of an hoary head. God ordinarily granteth long life unto good men. This is most certain, that God will either lengthen the lives of such upon earth, or else crown them with life eternal in Heaven. This lets in the second head of advice to be be­stowed upon young persons.

Secondly, To seek righteousnesse. This was S ^t Pauls coun­sel unto young Timothy, Follow righteousnesse. And the do­ctrine under hand is a strong argument to back it, which David pressed upon his sonne Solomon, when young and ten­der; who speaking of sanctifying grace under the name of wisedom, useth these words; Exalt her and she shall promote Prov. 4. 3, 4, with v. 8, 9. thee, she shall bring thee to honour when thou doest embrace her. [Page 35] She shall give to thine head an ornament, a Crown shall she deliver to thee. Righteousnesse therefore will be a Crown of glory, unto the green-headed, as well as unto the gray-headed, which should move the young to look out after it.

Now that my perswasion may be the more prevalent with young ones, I shall commend these following particulars un­to their serious consideration.

1. Gods expresse command: Remember now thy Creator Eccl. 12. 1. in the dayes of thy youth. If you acknowledge his Soveraign­ty over you, as your Maker, is it not rationall that you should suddenly submit unto his government?

2. The examples of such young ones, who came in unto 2 Chron. 34. Dan. 1. & 3. 2 Tim. 3. 15. God graciously in the morning of their age: Josiah, Daniel, Shadrack, Meshach and Abednego, as also Timothy; but especially set Christ before your eyes, who when he was Luk. 2. 42, 51. twelve years old, did famously expresse the power of grace. Do you judg godlinesse commendable in them, wherefore then do you not endeavour imitation?

3. The advantages of seeking grace betimes, early in the Heb. 3. 7, 8, 13. Qui non est ho­die, cras minus aptus erit. 1 King. 14. 3, with 13. Mark. 10. 21. Discipulum mi­nimum Christus amavit pluri­mum. Joh. 21. 20. Pro. 22. 6. Quo semel est imbutae recens, Joh. 15. 8. 1 Cor. 15. 58. morning of youth. I shall name some of them without en­largement ( viz.) The work will be to your selves the more easie (as the bowing of the twig while tender,) and to God the more acceptable, when the first fruits are consecrated unto his Majesty. Christ is said to love the moral young man; and it is conjectured, that John had the more tender respect, because he came unto Christ so soon. The gracious seasonings in youth, will also make the conversation more savoury afterwards: And the sooner you undertake Gods service, the more glory you shall bring unto his Name, the larger recompence likewise your selves shall receive. Finally, this will be an encouragement, unto your hopefull addresses unto the Lord, as need may require. Mark Davids manner of pleading in prayer; O God thou hast taught me from my youth, and hitherto I have declared thy wondrous works. Now Psa. 71. 17, 18. also when I am old and gray headed O God forsake me not.

4. The necessity of endeavouring to be godly in the time of youth. This might be sundry wayes manifested: Because [Page 36] then most subject to satisfie many sinfull corrruptions. As the boyling pots cast up the most scum, so in the heat of youth, there are strongest inclinations to passions, revenge, lasciviousnesse, intemperance. &c. In which respect the A­postle saw cause to give Timothy this counsel; Fly youthfull lusts, but follow righteousnesse, faith, charity, peace, &c. And the 2 Tim. 2. 22. breaking forth of wickednesse in youth, will breed bitter com­plaints in old age. As the aged are wont to feel pain in those bones which were bruised or broken, when they were young. Thou writest bitter things against me (saith Job) and makest me Job 13. 26. to possesse the iniquities of my youth. Ephraim also maketh pit­tifull moan, bearing the reproach of youth. Yea, suppose you Jer. 31. 19. should be secured from all grosse evils, while young; yet if ever the Lord bring you home unto himself, by the power of Nimis serò, ad te veni Domine. an effectual calling, this will be a cut upon your hearts (as it was to Augustine,) that you came in to God no sooner. How will you bewail your folly and great ingratitude unto Mal. 1. 8, 13, 14 God, that the devil hath been gratified by your first-fruits, and that only the refuse, dregs, and withered stuff of old age, is reserved for God. And if the Lord should punish your obstinacy in youth, with finall impenitence, how sad would your reckoning be at the last day? for this is most certain, that when you have sowed your wild oats, and satisfied the sinfull desires of youth, for all these things God will bring you Eccl. 11. 9. to judgement. The Lord give young ones to dwell upon these meditations, and to lay them seriously unto their hearts. Here I might justly take up a great lamentation, considering that aversness unto the power of piety, which is every where to be found amongst young people, notwithstanding instructions, convictions, ministerial perswasions, together with some mo­tions of Gods Spirit upon their hearts, with which their souls are assaulted for good from time to time. They will acknow­ledge the reasonablenesse of our advice; they will shed tears Impius & foe­lix, sic simul esse cupit. being reproved for their regardlesnesse of God and of their own souls; yea they will make fair promises of amendment for time to come. But, alas, alas, poor foolish creatures, how carelesse in seeking to keep these spiritual sparks alive in their [Page 37] own bosomes. How soon do these good motions die within Bonum quaris, malum facis, in contraria curris. August. Inter mortis metum & vitae tormenta miscre fluctuant. Se­neca. them. They would have the Crown tendered, but will not resolutely hold on in the use of Gods means to obtain it. Fain they would save their souls, and yet satisfie their sinfull lusts also. And thus they fluctuate as a wave upon the sea, carried hither and thither by contrary windes. Whereas they should upon a serious consideration (whether it be better to serve God or the devil, to save the soul, or to hazard the losse of it unto eternity) work themselves unto an unmoveable deter­mination, to seek the Crown of glory in the way of righteous­nesse.

Thirdly, To yeeld due, reverent respect unto aged persons, especially to such in whom the power of grace doth most eminently appear. M ^r Cartwright upon my Text presseth this duty, arguing from our honouring them whom men Crown, unto such to whom God assigneth the Crown of glo­ry. As there should be testifications of high respect unto all such, so especially 1. To our natural parents Honour thy Fa­ther Exod. 20. 12. 1 Tim. 5. 17. and thy Mother. 2. And to those whose Office and faith­fulnesse in discharging it, doth call for double honour.

Now this honourable respect of the aged (especially if godly) must be expressed,

1. By reverent gestures: Thou shalt rise up before the hoary Lev. 19. 32. head, and honour the face of the old man.

2. By giving them the precedencie, in speaking in all cases to be debated. Elihu said, I am young and ye are very old, Job 32. 6, 7. Adolescens bis interrogatus re­spondeat. Bern. wherefore I was afraid and durst not shew mine opinion. I said, Dayes should speak and multitude of years should teach wisedom.

3. By testimonies of due estimation to their persons, even at those times when there may be occasion to blame some of their practices. Rebuke not an Elder, but intreat him as a Fa­ther. 1 Tim. 5. 1.

4. By submitting unto their grave and gracious counsels. Likewise ye younger, submit your selves unto the elder. The Apo­stle 1 Pet. 5. 5. Philem. 9. stileth himself Paul the aged, to prevail with Philemon to yeeld unto his advice.

5. By preferring them (if in all other regards comparison [Page 38] be equall) in discoveries of love and estimation. As it was agreed upon betwixt Paul and the Disciples, that he should rather lodge at the house of Mnason an old Disciple, then any Acts 21. 16. where else. By thus doing, we shall witnesse to the world that our judgements are rectified, and our conversations are ordered by the word of truth, and that therefore we account the hoary-head to be a Crown of glory, if it be found in the way of righteousnesse.

Now having concluded my discourse upon the Text, I know it is expected, that I should speak unto the occasion of our meeting concerning this Reverend Father (whose Fu­neral we now celebrate) I will premise this, that a full Nar­rative of his long well-spent Life, cannot be expected from my report at this time, but I hope that it will in due time be drawn up and handed unto you for his honourable remem­brance, and for imitation unto posterity, by One who was­fully acquainted both with his Life and Death.

In generall this I dare assert with confidence (wherein I doubt not your consent) that his hoary head was a Crown of glory, for it was found in the way of righteousnesse. Through Gods good providence, he had a long time worn this his Crown, for he was well nigh Fourscore years old. Notwith­standing this his great age, yet (through unusuall divine indulgence) his strength was not labour and sorrow, for he Psal. 90. 10. was neither afflicted with the Stone, or Gowt, or Cramp, or any Cough; but he laboured only (as I have often heard him say) under the disease of weak old age. That which is recorded of Abraham, may be applied to him, That he died in a Gen. 25. 8. good old age, an old man and full of years. Neither were the abi­lities of his minde abated, but his understanding and memory continued strong, even unto his end. As all his Works published, do proclaim his incomparable learning in all kindes: so those which were lately printed do witnesse that Academicall studies (when he was young) were fresh and ready for improvement in his old age. And the promise made to the righteous man, was verified in him, He shall bring forth Psal. 92. 14. fruit in old age, he shall be fat and flourishing. In all which re­gards, [Page 39] whether we consider the continued healthfull frame of his body, or the uninterrupted fruitfullnesse of the gifts and graces of his spirit, it may be truly said of him, in reference to his death. That he is come to his grave in a full age, like as a Job 5. 26. shock of Corn cometh in in his season. But that I may not antici­pate the intended Narrative of his whole Life, I shall only declare two or three passages towards the end of his dayes. When he looked upon the weakning distempers (which had caused him to keep his bed) as the Arrest of death, he was pleased (through his love to my worthlesse self) to give order that I should be certified of his weaknesse, that he might be remembred before the Lord in my prayers; and also that I might be requested, as from himself, to perform the like office of respect for him, which I had lately done for his Reverend neighbour M ^r Whitaker, by preaching his Fu­nerall Sermon. Upon this intelligence the next morning I hastened unto him, to witnesse mine unfeigned love and ho­nourable respect of him, as also to put this work (which I have now performed) with his approbation, upon an abler hand: but finding him altogether unwilling to excuse me, I thought it more meet to undertake it, then to distemper his spirit by my refusall. By reason of his very great weaknesse he could not speak much, but that which he said was weighty and savoury, which I will faithfully relate: His words were these; I am now conflicting with my last Adversary, though I beleeve the sting is taken out. Nature will struggle, but I hum­bly submit unto the good pleasure of God. I heartily beg the par­don of my many sinnes, especially of my want of sedulity and fideli­ty in my publick and private charge, hoping to be washed with Christs blood, and desiring to be translated out of this restlesse condition. I expect daily, yea hourly to be translated into that everlasting rest, which God hath prepared for them who are interested in his Christ: And I pray God to blesse you, and his whole Ministery every where.

These were his last words unto me, upon which I might much enlarge my self; but I leave the improvement hereof, and of his laborious exemplary Life, unto your conscientious [Page 40] endeavours. Although he be now dead, yet he still liveth by his worthy Works already printed, unto which I hope many more (which be left ready for the Presse) will be added for future profit in the Church of Christ. I conclude, with hearty desires, that this sad providence, in his death, may be sancti­fied unto us all, and especially unto his nearest Relations, through Gods rich grace in Jesus Christ.