Death is the wages of sin Rom. 6.23 and the Reign of Death is procured by the Reign of sin which hath reigned over all Mankind except Christ All are sinners infected with the guilt and filth of sin the Rot according to the Vulgar saying over-runneth the whole Flock Hence David reflects upon Original Sin as the Original cause of all his Actuals saying Behold I was shapen in Iniquity and in Sin did my Mother conceive me Psal 51.5 Thus Man's Malady begins betimes even in our Conception this subtile Serpent sowed his Tares very early so that we are all born in our sin Joh. 9.34 Adam begat a Son in his own Image Gen. 5.3 and his Childrens Teeth are set on Edge after he had eaten the sour Fruit of the forbidden Tree Ezek. 18.2 The same Hand that was reached forth to that forbidden Fruit reached out both Sin and Death to the Fruit of his Loins wherein that Fruit was seminally as the Branches are in a Common Stock the actual Sin did not determine the bound of Misery in himself but it brought a second Misery with it even the Misery of the whole Nature of Mankind Adam was the Representative or publick Person representing the whole mass of Mankind as a Parliament-man represents the whole Country he is chosen for while Adam stood we all stood in him while he kept his Obedience in his state of Innocency he kept his whole Estate and Nature safe and entire but when he fell we all fell in him in Adam all die 1 Cor. 15.22 Tho' we did not choose him yet God did choose him for us as our Representative and his Sin was the greatest Sin next to that Sin against the Holy Ghost as it had many aggravations against the greatest Light and the greatest Love that ever was vouchsafed to any man and therefore it was just with God so to punish not only himself but his whole Nature also for that sinful Act. Hereby all the Sons and Daughters of Adam came to be deprived of Original Righteousness we are all alienated from the Life of God Eph. 4.18 born the Children of Wrath Eph. 2.3 and come short both of God's Glory and of our own Duty Rom. 3.23 Adam first defiled the Nature of Mankind and ever since the defiled Nature hath defiled the whole Off-spring thereof leaving them under the Curse of God and liable unto Death in the latitude of it even unto Death Temporal Spiritual and Eternal The Fall of Adam was the Death of himself and the Death of us yea and also it was the Death of our dear Redeemer to redeem us from Spiritual and Eternal Death Now as is the Root so are the Branches as is the Fountain so are the Waters that flow from it Generatum sequitur Naturam Generantis that which is begotten doth follow the Nature of that which begetteth who can bring a clean thing out of an unclean not one Job 14.4 that which is born of the Flesh is Flesh Joh. 3.6 Corruptus parit Corruptum one corrupt thing brings forth another yea the Sower soweth clean Grain yet even that brings forth Chaff as well as Wheat from which it was winnowed before it was Sown Father Augustin saith There is nothing more certain than Original Sin yet nothing more secret and hard to be understood how it is conveyed from Parents to Children Many Disputes there be about the manner how Sin is propagated from Adam to his Off-spring some of which deserve no better Character than that of Aristotle de Vacuo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such discourses upon the empty place are but empty things 'T is sufficient for us to know that God by a just imputation doth realize the Infection into the whole Race of Adam in whom we were as in a common lump and in his Leaven we are all sowred We know that leprous Parents do beget leprous Children and there be Diseases which are call'd hereditary and incurable by man we took this Infection from our Parents and we transmit it to our Children so come we to be called a Seed of Evil Doers Children that are Corrupters as well as corrupted Isai c. 1. v. 4. I have read the story of some foolish People who falling all together into a deep Pit fell a disputing one with another how they came there c. but one wiser than the rest advised them to lay aside those Niceties and rather consult about some proper means whereby they might all be delivered out of that danger without which they were in all probability like to perish Even such are those vain Ventilations about this abstruce point of Sins entrance into the World whether by that one person Adam's fall or by every ones fall in his own person the frothy Wits of the Arminians do fondly deny Original Sin But such as are wise to Salvation have learnt better Lessons in Christ's School and they feel otherwise in the School of their own smarting experience Therefore we ought all seriously to consider how the Greek Fathers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seed-plot of all Actual Transgressions c. and the Latin Fathers call it Fomes Peccati the lasting Fewel that feeds the Fire of our burning Lusts but above all how the Holy Scriptures doth Charactarize it calling it the Body of Sin Rom. 6.6 and the Sin that dwells in us Rom. 7.17 and the Law of the Members ver 23. and that which so easily besets us Hebr. 12.1 and David calls it the Iniquity of the Heels which was ready to trip him up and to lay him all along upon the ground at every turn and return of the Tempter upon him Psal 49.5 And if we do as little Zacheus did namely climb up the Sycamore Tree to take a full prospect of his lovely Lord from top to toe Luk. 19.3,4 c. so if we get up into the Mount of the Old and New Testament and take a full view of the foulness of Original Sin The right Scriptural Account of Original Sin is this 1. That man who had been God's delight before Prov. 8.31 became both hated of God Psal 5.5 and an hater of God Rom. 1.30 the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to hate God as Hell 2. That faln man is become intensively evil protensively only evil and extensively always and continually evil in the thoughts and imaginations of his heart Gen. 6.5 3. That man's Heart is deceitful above all things and desperately wicked Jer. 17.9 4. His Thoughts are Thoughts of iniquity Isa 59.7 5. He walks in the vanity of his Mind Ephes 4.17 having his understanding darkned and his Heart blinded ver 18. 6. His Conscience is defiled Tit. 1.15 7. His Eyes are full of Adultery and he cannot cease from Sin 2 Pet. 2.14 8. His Throat an open Sepulchre the poison of Asps upon his Tongue and Lips c. Rom. 3.13,14 9. In a word all mans Members and Faculties are marr'd and maim'd by the fall of Adam as might more largely
salvation of our Souls 1 Pet. 1.4,5,9 Insomuch that Death which is in it self no other than Nature's Divorce the Bodies Prison the Soul's Banishment the Arrest of Judgment the Curse of Sin and the King of Terrors as well as the Terror of Kings Job 18.14 unto all Mankind in General yet such a change doth the power of Godliness both in Young and Old that are chosen and called make in their Changes from one World to another that their Death's is only their 1. Harvest or Ingatherings into God's Garner c. 2 'T is the Joy of Marriage which is called a Rest in the House of the Husband Ruth 3.1 so Death is our Rest A Rest from their Labours Rev. 14.13 they shall Rest 1 st From their Labours of Necessity their Needs of Nature shall then cease for ever they shall Hunger no more they shall Thirst no more c. as they have done while in the Body 2 dly They shall Rest from their Labours of Infirmity they shall never complain of any more Aches and Pains in any one of the parts of the Body as they have done frequently heretofore in the time of their Mortality 3 dly From the Labours of their Callings c. they shall toil no more in the Sweats of either their Brows or their Brains c. And 4 thly Which is above all they shall Rest from their Labours of Iniquity a Laboribus Peccati as well as Officii they shall never sin any more whereas heretofore in the time of their sojourning upon Earth they had this weight upon them which they could never lay aside nor cast it off and sin did then easily beset them so that they could not run the Race that was set before them Heb. 12.1 Because of the Law of the Members that did continually war against the Law of their Minds and oft bringing them into Captivity yea and as oft making them to cry out Oh wretched Man that I am who shall deliver me c. Rom. 7.23,24 But now Christ is come to them and knock'd off all their Fetters which formerly clogg'd them c. and setteth them at perfect liberty Isai 61.1 and those whom the Son of God doth free they are free indeed John 8.36 3. Death to those that die in the Lord and in a Good Old Age also is not only the Christians Harvest Marriage and Rest as before but 't is likewise their Conquest over all their Spiritual Enemies so they have also the Joy of Victory as well as of Harvest of Marriage and of Rest They are become by their Holy Life and Happy Death more than Conquerors Rom. 8.37 even Triumphers in Christ 2 Cor. 2.14 and so as they have won the Crown of Glory by their overcoming the Wicked one through the strengthning Love of Christ upon them so they shall wear it as Kings Rev. 1.6 and as Conquerors for evermore 'T is said the last Enemy to be destroyed is Death 1 Cor. 15.26 Now to all true Believers Death is already swallowed up in Victory ver 55. as Fuel is swallowed up by the Fire and as the Sorcerers Serpents were swallowed up by Moses his Serpent so that they can say to Death when it comes to them as Jacob said to Esau surely I have seen thy Face as the Face of God Gen. 33.4,10 Thus that Esau Death doth meet a Member of Christ with Kissing rather than with Killing or so much as Frowns yea and guards him home to his Father's House as Esau guarded his Brother Jacob Home to Canaan after his long absence from it he went before Jacob as his Life-guard ver 12. Thus after a long Conflict by the Indwellings of Sin all our Life comes the Conquest at the last in our Death Alas we cannot beat sin out of Doors as Sarah did the Bond-woman Hagar but this Fretting Leprosie sin can never be either washed out or scraped off from the Walls of our Earthly Tabernacles until the House that is infected with that Plague be demolished by Death and the Stones and Timber thereof be altogether taken down As it was thus in the Type under the Law concerning the House of Leprosie Levit. 14.43,44 So it is with our Houses of Clay as the Antitype which can no way be Amended but must be Renewed and this is only done in part while we are in the Kingdom of Grace But this cleansing Work is compleatly perfected when Death gives us a dismission from hence into the Kingdom of Glory The belief of this made Old Simeon sing his Soul out of his Body and Paul the Aged Phil. v. 9. was not only a Conqueror but which was more even a Triumpher in Christ as before for he sang a Triumphant Song over Death and the Grave singing as well as saying Oh Death where is thy Sing and Oh Grave where is thy Victory 1 Cor 15.55 This is the boldest and the bravest Challenge that ever any Mortal Man did ring in the Ears of Death in which words he as it were out-braved it calling it Craven to its Face as the Vulgar saying is and bids it do its worst to him that it could do like the Philosopher Anaxarchus who with an undaunted Courage told the Tyrant who was beating his Body to pieces with a great Iron Pestle in a large Mortar made purposely for that Barbarous Butchery in the very Act of his Martyrdom he most confidently cryed out to his Tormentor Tunde Tunde Tyranne Vasculum frangis sed Anaxarchum non Laedis Beat on beat on thou Bruitish Tyrant thou indeed doth break the Vessel of the Man but thou can never hurt Anaxarchus the Man himself Much more might this blessed Apostle insult over this greatest of Tyrants that universal Destroyer of Mankind to wit Death with his Javelin in his hand seeing he was so able as to render such weighty Reasons for his Triumphing Insultation as he saith the Sting of Death is Sin c. ver 56. signifying hereby that our dear Redeemer had been the Death of Death by his Death Mors Mortis Morti Mortem quoque Morte dedisset The Death of Christ gave Death its Death as it was prophesied of him Oh Death I will be thy Death c. Hos 13.14 thus our Saviour did disarm Death and took out the Sting from this Venemous Serpent so that we may now as safely put Death into our Bosoms in a serious Meditation of dying Daily as some men whom I have seen have with enough of safety put into their Bosoms a Snake whose Sting was before pulled out If Death do now shoot out any Sting at us we may thank our selves for our not being more constantly sound in the way of Righteousness If at any time we turn aside to crâ—…ked Paths there will the old crooked Serpent meet us and he will not only sting us there but also leave his Sting behind him in us as the Bee doth to those that are stung by it and this may be the procuring Cause of many sad effects
it is indeed a Terror to Kings too the Philosopher calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most formidable of Formidables and Nature in the best doth find it frightful enough yet our Lord saith I will not leave you Comfortless John 14.18 The First Comfort against the Fear of Death and that our Lord hath left us for our Relief is 1 Cor. 15.55 that Christ hath unstinged that Serpent and that now his Redeemed may triumph over it Moses first fled from the Serpent but being better informed he took it by the Tail and then it became an Useful Rod in his Hand Exod. 4.3,4 Thus Israel at first fled from Goliah as affrighted with the sight of such a Monster of Mankind but so soon as they understood that David had slain him and laid him along without his Head upon the ground then did they run as fast to him to trample upon him c. as they had before run away from him sore affrighted 1 Sam. 17.24,52 So could we but believe that Christ our Lord David had swallowed up Death in Victory as we are assured Isai 25.8 and that Christ's Death is the Death of Death Hos 13.14 then might we sing a Triumphant Song with the Apostle over both Death and the Grave c. A Second Breast of Comfort against the Fear of Death is that precious Promise of God Thou shalt not be afraid when Destruction or Death cometh Job 5.21 and thus God said to Old Jacob fear not to go down to Egypt for I will be with thee and I will bring thee back again c. Gen. 46.3,4 Accordingly our Saviour saith to his sanctified ones Isai 13.3 Fear not to go down among the Dead which is a going the way of all the Earth Josh 23.14 for I will go down with thee and I will assuredly also bring thee back again as one of my Children of the Resurrection Luke 20.36 as if he had said I will bring you without failure from the Jaws of Death to the Joys of Heaven as surely as Ezra and Nehemiah brought all the Captive Jews out of the Captivity of Babylon and we must consider for our Comfort that Death seizeth upon the Body only which we derive from the First Adam as Joseph's Mistress seized only upon Joseph's Garment his Person escaped so the pretious Soul is returned to God that gave it Eccles 12.7 A Third Breast of Consolation for Saints to suck against the Fear of Death is the Righteous hath Hope in his Death Prov. 14.32 Death to a Believer is as the Vally of Achor Josh 7.24,27 Israel's entrance into the Land of Promise a Door of Hope Hos 2.15 into the Heavenly Canaan there to sing Hallelujah's to the Lord for ever Death indeed to Sinners is but a Trap-door that drops them down into Hell Psal 9.17 When that Grim-Sergeant Arrests them by God's Permission and Commission in the Devil's Name and hurls them into an Infinite Ocean of Hell-fire Oh what Dreadful Skreaks doth that Guilty Soul give when it is hurried away and hurled into Everlasting Burnings Isai 33.14 and to swim naked as i◠Scalding Lead and Liquor for evermore But blessed be God 't is better with the Saints whose Debts are all paid by their Dear Redeemer they are not afraid of the Arrest of Death but looks upon it as God's Officer sent to give them possession of a Mansion of Glory and therefore their Hearts are not troubled when their Lord sends for them to be ever with him in Heavenly Happiness John 14.1,2,3,4 and 16.7 and 1 Thes 4.17.18 Oh how willing was Old Jacob to go down into Egypt when it was only to see his younger Son Joseph whom he had not seen for many years c. How much more willing yea desirous ought we to be to go up to Heaven a far better place than Egypt there to see our Elder Brother Jesus Christ How glad were those Three Wise Men of the East to take a long Journey when it was only to see the Babe of Bethlehem Christ in the Cradle c Now if we can but say as those Wise Men said We have seen his Star c. Matth. 2.2,11 how much more ought we to long for this Journey c. that we may behold our Lord Christ advanced upon the Throne of his Glory and to behold his Face in Righteousness Psal 17.15 c. which is a Beatifical Vision a Sight far exceeding those Three Romam in Flore Paulum in Ore Christum in Carne which Father Augustin so earnestly wished to see namely Rome in its Glory Paul in the Pulpit and Christ in the Flesh Alas all those Sights are infinitely below the beholding him in his Glory 1 John 3.2 It was a good Prayer of the same Augustin saying Lord can no Man see thy Face and live O then let me die that I may see it c. A Fourth Cordial against the Fear of Death is Better is the day of our Death than the day of our Birth Eccles 7.12 'T is better every way For 1. Our Birth begins our Miseries but our Death ends them if we die in the Lord we are blessed Rev. 14.13 Whereas Man born of a Woman is born to trouble c. Job 14.1 Yea miserable so soon as warm in the Womb at Conception Psal 51.5 Birth is our entrance into this lower present Evil World Gal. 1.4 but Death in Christ is our entrance into the best and blessed World 2. We come crying into this World c. but some Saints have gone singing and triumphing out of it into a better World hoping that their Death was but the Day-break of Eternal Brightness c. A Fifth Cordial is that Death cannot separate us from the Love of God Rom. 8.28 'T is so far from destroying the Union that it is called a sleeping in Jesus 1 Thes 4.14 And as by sleep the frame of the Body is refreshed so by Death the Union of the Soul is refined Now when we are wearied with our days Labour we are not afraid to go take our rest When Lazarus died our Lord said our Friend Lazarus sleepeth John 11.11 and he said the same of Jairus's Daughter Matth. 9.24 and this is the frequent Phrase in Scripture to call Death a Sleep Job 7.21 2 Sam. 7.12 1 Cor. 11.30 Now as Sleep doth not separate Friends but only for a time betwixt good Night and good Morrow so no more doth Death which is but a bidding good Night for after sleeping in the Grave as in a Bed Isai 57.2 the Morning comes to rise again The Sixth Cordial is 2 Cor. 5.1,2,3 to 9. We know 't is not we think or we hope only this is the true Triumph of our Trusting in Christ our leaning upon the Lord Isai 50.10 that when our Clayie Cottages moulder down we have a Mansion of Glory to go to While we abide in those tottering Tabernacles we groan earnestly being Burdened ver 2.4 that is both with Sin and Misery whereof we have here our
for Gold as Chrysostom's Thief did say of himself and he is a Pirate at Sea hanging out false Colours to get in with us he seeks not whom to bite out whom to devour 1 Pet. 5.8 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to swallow up at one mouth-full and that no less than our precious and immortal Souls therefore is he called Abaddon Hebr. A bad one indeed or the wicked one and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Rev. 9.3 both which names signifie a Destroyer He is a broken Bankrupt himself and ordained for Destruction and therefore his whole work is to involve all Mankind in his own Misery accounting it some comfort to have Companions therein Solamen miseris socios adhibere Doloris He hunts not as Nimrod that Cruel Hunter for our moneys houses lands or liberties but for our very lives as the Harlot doth Prov. 7.23 yea to steal away our Souls from God and the Crown of Glory from us he is called in Scripture by such names as are all of a destroying nature as 1. A Draggon Rev. 12.7 2. A Lion 1 Pet. 5.8 3. A Serpent Isa 27.1 4. A Wolf Jobn 10.12 5. A Murderer John 8.44 6. A Tormentor Matth. 18.34 7. A Fowler and Hunter Psal 91.3 8. Beelzebub Mat. 10.25 12.24,27 9. Devil quasi Do evil often and therefore it is no less than a Miracle of Mercy that we are not all of us destroyed by him through his craft and cruelty his power and policy especially considering how he hath the upper ground of us as he is Prince of the Power of the Air Eph. 2.2 when we are but weak and worthless Worms crawling here below upon the Earth insomuch that his Territories lay betwixt us and Heaven which is our Fathers House therefore was Lazarus's Soul carried by Angels through the Regions of the Air into Abraham's bosom Luke 16.22 Beside it ought to be considered with seriousness how Satan our Adversary as it signifies proved too hard for the Innocentest Man Adam too hard for the Strongest Man Samson and too hard for the Wisest Man Solomon If he could over-master all these Three who were green Trees what can we dry Trees expect Luke 23.31 If this Strong Man yea and Armed too even with Armour of proof Luke 11.21 became a Conquerour over Adam in his state of Innocency how much more may he more easily master the best of us Si hoc Adamo in Paradiso contigisset quid nobis in sterquibunt saith Bernard If this foul fall befell Adam in the Garden of Eden oh what may befall us who are now cast out of Paradise upon the dirty Dunghill of this present evil World Gal. 1.4 It may be said of the best of us as it was said of young Troilus's grappling with great Achilles There was Impar congressus a very unfit and an unequal match betwixt them Yea so bold and daring is this Devil that he dared to Assault the Second Adam as he had done before the First Adam hoping for the same success Even the Son of God himself who only could indeed over-match him not only for himself but more especially for all his Redeemed Moreover Satan is a Restless Adversary out of his unspeakable hatred against God and all goodness as it is said of the Scorpion there is not one minute of Time wherein he doth not thrust out his Sting but keeps it in a continual and speedy motion of poisoning and destroying whatever he can reach even so and much more that Old Serpent will watch night and day to sting our Souls worse than the Fiery Serpents did the Bodies of Israel Numb 21. Consider also how Satan is an Ubiquitary Adversary his Circuit he walks is the whole Earth Job 1.7 2.2 he is call'd the God of this World 2. Cor. 4.4 which lays in wickedness 1 John 5.19 As the True God in the beginning did but speak the word by his Creating Power and every Creature in the whole Creation was perfectly wrought so if Satan do but hold up his finger or give but the least whisper to his Vassals they are at his beck and obedience he leads them captive at his will 2 Tim. 2.26 Yea and this he doth all over the World no Land or Island is free from him but the whole Universe may be called as one part of it is Terra Diaboli the Devil's Land he is the Ruler of the Darkness of this World Eph. 6.12 He is a God in this sense because there is no fleeing from his presence c. as Psa 139.7,8,9 our base hearts and a busie Devil will meet in all Lands Add likewise to the abovesaid how He is an Everlasting Adversary both 1. In respect of the great World He began betimes with the first Man and Woman in the World and he hath continued ever since to this present time and he will continue even to the end until our Lord lays hold on him and chain him up for a 1000 years Rev. 20. And 2. In respect of the little World Man who is as an Epitome of the great World c. Satan begins betimes even at our very Conception for as the Serpent was more subtle than all the Beasts of tbe Field Gen. 3.1 so Satan's subtlety was most manifest in this matter that when his Luciferian Pride had metamorphos'd him from a glorious Angel as he was created into a damned Devil and therefore was cast out of Heaven into Hell and understanding how God designed to fill up that Habitation which he had left with his Angels Jude verse 6. by a Remnant Redeemed out of Mankind Hereupon he is said to be come down or rather cast down having great Wrath and Malice against Mankind Rev. 12.12 hating Man's Redeemer with a perfect hatred and sinning that unpardonable sin against the Holy Ghost every moment c. and that his Cruelty to us is managed with the profoundest Craft and Policy as is apparent in this that he stayed not to pour his poison into every Vessel as it was brought forth into the World but he pours it into the Fountain or Spring head of Mankind well knowing that in poisoning our first Parents he likewise poisoned all their Posterity in all succeeding Ages to the end of the World Thus saith the Apostle by one Man Sin entred into the World Rom. 5.12 and Death by Sin and so Death passed upon all Men for that all have sinned and v. 14. Death hath Reigned from Adam to Moses and so down to us in our day c. even over them that had not sinned after the similitude of Adam's Transgression So that Infants are no Innocents being born with Original Sin the first Sheet wherein they are wrapped is woven of sin shame blood and filth Ezek. 16.4,6 c. They are said to sin as they were in the loins of Adam sust as Levi is said to pay Tithes to Melchisedech even in the loins of his Fore-father Abraham Heb. 7.9,10 otherwise Infants would not die for
Lambs with all their Dams also and this vast number of Rams in such a season of the Year when their Wool was best grown upon their Backs and many more such examples of Tribute might be added Oh that we could ask our own Hearts whether our Affections have been conquered by the Lord Jesus the Stronger Man and Conqueror NB. Are all our Affections turned into Graces as the Affection of Fear into the Grace of Fear and the Affection of Love into the Grace of Love and so of the rest then our Lord hath laid his Laws upon them and they pay each of them their Tribute to Christ Oh blessed is that Soul that pays so many thousand Lambs or devout Prayers to Christ the King of Glory which must needs be numerous if both Occasional and Appointed Prayers if publick and private Prayers both in our Closets and in our Families for the space of one whole year be reckoned up all together If we do all these things then this Great King will greatly delight in our Beauty Psal 45.10.11 and give us Victory over our last Enemy Death which Christ will destroy 1 Cor. 15.26.55,56,57 CHAP. VI. Advice to the Aged for saving the Soul 'T IS the Sacred Sentence and Saying of Solomon the wisest of Men that The Hoary Head is a Crown of Glory if it be found in the way of Righteousness Prov. 16.31 Which words do discover a most clear Character of a compleat Conqueror through Christ's love to us Rom. 8.37 whereby he strengthens us to a kind of Omnipotency to wit of an ability to do all things which ought to be done by us both in Active and Passive Obedience Phil. 4.13 The word Proverbs in the Hebrew is Mashalim which is derived of Mashal signifying to Command Oh that this Divine Proverb may have a commanding power and influence over all us Aged Persons so that all our Gray Hairs may become a Crown of Glory to us by their being found in the way of Righteousness This Text is a compound of two principal Parts to wit a Thesis and an Hypothesis or a Position and a Supposition The Position is first 't is positively asserted that Gray Hairs are a Crown of Glory and then the Supposition follows if it be found in the way of Righteousness There be three Enquiries here to be answered the first What is meant by that Phrase of Gray Hairs or Hoary Head to which the Answer is 1 st Gray Hairs and Hoary Hairs or Head are promiscuously taken in Scripture for one and the same thing as in Levit. 19.32 1 Kings 2.6 and 9. Isai 46.4 Gen. 42.38 and 44.29,31 Prov. 16.31 and 20.29 2 Sam. 12.2 Job 15.10 Deut. 32.25 Hos 7.9 Psal 71.18 c. Answer the 2 d is That Gray Hairs Gray Headed and Hoary Hairs or Head are all Synonymical Expressions with Old Age with all those afore-quoted Scriptures Thus the Antient of Days Dan. 7.9 and Everlasting Father Isai 9.6 is described to have Hair as white as Wool Rev. 1.14 so Levit. 19.32 There this Phrase Hoary Head is used with the Old Man for Doctus in Lege one that is learned in the Law of God The 2 d Enquiry is What is meant by the Crown of Glory Answer 1 st This signifies the highest Honour that can be conferred upon Mankind a Crown is above a Garland a Miter c. a Crowned Head is a Title of the highest of all Humane Honours and there is a great affinity in the Greek Tongue betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old Age and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour and thus the Lord commanded that the Aged should be honoured Levit. 19.32 That Silver Crown of Hoary Hairs which the Finger of God doth set upon the Head of Aged Persons doth render them Venerable and to be Reverenced of all even in all Places and Companies where they come 'T was a caution of Restraint in Rome Cato Videt c. much more Deus Videt c. insomuch that they as it were carry an awful Majesty and Authority along with them both for suppressing of Vice and for encouraging of Vertue in their presence where too much familiarity yea and too much folly with it do not breed contempt Answer the 2 d This Crown is of the best kind of Crowns 't is not only a Crown of Silver as before or a Crown of Gold the best sort of earthly Crowns but 't is a Crown of Glory and that in a double Kingdom namely in the Kingdom of Grace here which is oft in Scripture called Heaven and also in the Kingdom of Glory hereafter So that such Aged Persons as are found to be God's Friends and Favourites as Old Abraham had that very Title given to him no fewer than three times of being God's Friend 2 Chron. 20.7 Isai 41.8 and Jam. 2.23 they shall have a double Crown of Glory first in this Life they shall have the Crown of Reverence and Veneration from all as Old Abraham was thus Crowned whom the very Heathens the Hittites most highly honoured saying to him thou art a Prince of God Hebr. or a Mighty Prince amongst us Gen. 23.6 even the Natural Conscience cannot choose but stoop to the Image of God stampted upon and shining forth in both the Persons and Actions of such as are eminent for Godliness as Abraham was and so it had been done to him before by King Abimelech and by Phicol the chief Captain of his Host Gen. 21.22,23 where they with all imaginable Reverence make their most Humble Address to Father Abraham that he might make an everlasting League with them and with their Posterity c. For both this King and his Captain as also did the Hittites all plainly see in him a behaviour that was more than ordinary to Mankind They were affraid of that Name of God even that Glorious and fearful Name put upon him and called upon by him and by all his Seed also Deut. 28.9,10,58 yea still the Sons and Daughters of Abraham even all God's People are called Princes in all Lands Psal 45.16 The Righteous are more excellent than their Neighbours Prov. 12.26 tho' they be never so great that dwell by them if they have only Greatness without Goodness The Jewish Rabins say that those Seventy Souls which went down with Jacob into Egypt were of much more worth than all the Seventy Nations whereof the whole known World consisteth Christ makes all his Saints to be Kings Rev. 1.6 and to be Conquerors also Rom. 8.37 they are his Glory Isai 4.5 2 Cor. 8.23 and therefore this Crown of Glory is given to them even in this World and if we can but become faithful unto Death then shall we have given us the Crown of Life in a better World Rev. 2.10 and we may the more have hope hereof because we are not kept by any power of our own which is no better than weakness it self Tho' David said I have kept my self from mine Iniquity Psal 18.21,23 and the born of God
to discourse upon is the Accidents of this Nature and Substance of Old Age which are principally two namely 1 st The Quantity and 2dly The Quality of it First Concerning the Quantity of it and this is twofold 1 st That which was more special and peculiar to the Antedeluvian Patriarchs And 2 dly That which is most General and Universal to all the Post-diluvian generation of Mankind ever since Noah's Flood not only unto this day but also to the end of the World 1 st As to the Patriarchs They indeed lived very long and to a very great Old Age yet they all did die at last for the God of Nature did ordain upon the Fall of Adam that Nature should decay and die at last NB. Note well That none of the Patriarchs did live out compleatly a Thousand Years for that term of Time is reckâ—…d as one Day 2 Pet. 3.8 and if any of those Patriarchs had lived out their Thousand Years then that Divine Doom upon faln Mankind in the Day thou eatest the forbidden Fruit thou shalt surely Die Gen. 2.17 Now if any one of those had lived beyond a Thousand Years then Man had not died within the compass of that Mystical Day c. The Patriarchs indeed had a very large Quantity and a long Lease of their Lives and this was for many weighty Reasons of four several sorts 1. Natural 2. Civil 3. Moral 4. Theological The 1 st is Natural because 1. There was much vertue in those Herbs upon which they constantly made their daily Meals 2 dly The Climate where they lived had a most temperate Air and every way most congruous to their Constitutions But 3 dly above all their own Temperance from Surfeiting and Drunkenness for the Old Adage is Plures pereunt Gula quam Gladio more Persons do die by Intemperance than by the Sword c. These Three are the Natural Reasons In the 2 d Place the Civil Reasons are 1 st They lived so long both for the better populating of the World And 2 dly For the better spreading of the Church of God out of the White Line in the World they lived thus long to beget Sons and Daughters for this purpose Then in the 3 d Place the Moral Reasons are 1 st For the better institution of all Arts and Sciences c. And 2 dly For the more promoting of their own Experimental knowledge because they wanted those Books and Libraries which we in our days do enjoy therefore the Lord lent them such long Leases of Eight or Nine Hundred Years whereby they got the greater stock of Knowledge by such long Experience And in the 4 th Place The Theological Reason is For the propagation of the True Religion in the World as was hinted above in the White Line the Posteririty of Seth as the Black Line was the Off-spring of cursed Cain as is made apparent in the draught of ancient Genealogies which are drawn with a White and a Black Line all along to distinguish the Church from the World NB. Note well 1. As the longest Day hath the shortest Night so the longest Life of those Patriarchs had the shortest Death for the night of Death came upon them at the last we read of no Agonies they had in their Dying c. NB. Note well 2. As the Microcosm or great World was drown'd as it were with a Dropsie in Neal's deluge and shall at last be burned as it were with a burning Fever even so the Microcosm or Man who is called the little World More of this afterwards But 2 dly as to the Quantity of Lease of Man's Life since the Patriarchs time which is now general and universal over all Mankind we must know that as the long Lives of those Patriarchs near the beginning of the World tho' now faln under sin doth intimate to us and give us a guess how long Man night have lived upon the Earth had he not sinned before he had been translated into Heaven as Enoch was So that the Age of Man began to be shortned after Noah's Flood and more especially after the confusion of Tongues at the building of Babel for Peleg which signifies Division so called because Tongues were divided in that day and his Son Regu and those born after them lived not above half the time of those than were born before them as Porcus notes well in his Medulla Histor Eccles pag. 15. NB. Note well May not we in our Day call our Sons Peleg as Heber did his Son for in a colour of building up Sion 't is rather a Babel because of the Confusion of Tongues amongst us not understanding one anothers Languages Prob Dolor this is for Lamentation c. Know likewise that after this diminution of Man's Age at the Confusion of Tongues Moses comes and mentions a shorter cut of the Lease of Man's Life as we are told in the Ninetieth Psalm which is called the Prayer of Moses that he made most probably when he saw the Carcases of the People fall so fast in the Wilderness and committed to Writing for the instruction of those that were left alive yet were doomed to Death as Numb 14. at large relateth and this Prayer of Moses is fitly placed next to the eighty ninth Psalm that it might be an illustration of that passage What Man is he that liveth and shall not see Death shall he deliver his Soul from the Hand of the Grave Psal 89.48 After this verse Moses reads a Divine Lecture upon Man's Mortality shewing how God turns Man to destruction Psal 90.3 that is God by turning loose upon Man divers Diseases turns him now soon out of the Worlds And when Moses had set forth the misery of Man's Life by many similitudes as a Watch a Flood a Sleep Flower c. which indeed is such a Misery as cannot sufficiently be set forth by any similitudes ver 4 5 6 7 8 9. He at last comes to determine how short a Lease God gives Man of his Life saying the days of our Years are Threescore Years and Ten ver 10. that is as if he had said Tho' the Fathers lived much longer yet as wickedness increased in the World so Mens Days decreased and now their Lives are daily shortned and one Generation soon dispatched away after another All Men have a quick dimission from their appearance upon the Stage of the World and all this is done that the World it self may come the sooner to its perpetual period And tho' some by reason of a more robust Constitution than others have and therefore may attain to fourscore Years yet few exceed seventy and fewer attain to it and such as live longer do pay interest of Pains Sorrow and Misery for their inlargement beyond the generality of Mankind because the Body is then much decayed and filled with Diseases c. And thus Barzillai accounted himself a very Aged Man when he had attained to the age of fourscore Years old 2 Sam. 19.32 saying of himself How long
Mercy that no deadly â—oison of Satan doth now harm us as our Lord did promise unto all Believers after his Resurrection Mark 16.17,18 Oh that all we Aged Ones could sincerely praise the Lord for this high Favour that 〈◊〉 now find by sweet experience we can better resist the Devil now so as to make him flee from us Jam. 4.7 We can now resist him more stedfastly in the Faith 1 Pet. 5.8,9 than we were able to do in our youthful days and tho' we be able through Grace to say this yet out of an Holy Jealousie over our own Hearts we must still make a farther enquiry what is the principal procuring Cause of such an happy and easie Conquest over our own Corruptions and Satan's Temptations now in our Old Age whether we be not more beholden herein unto the decays of our own Natures in us than to any strength of God's Grace freely given to us because we may die to sin by the deficiency of our natural strength of Body when sin doth not die to us through those powerful Operations of the mortifying Spirit of Grace Rom. 8.13 but more of this after c. Now come we to the Second Reason why a Good Old Age is a great blessing because the goodness of it is not only a blessed Antidote and Preservative against those threfold Evils before-named but also it is a blessed Preparative for Death at the end of our Old Age and of our Lives This preparation for Death is not only an universal but also an indispensable Duty for after death comes the Judgment Heb. 9.27 then is the time of Reckoning which our Lord Requires after his Returning however long or short it be wherein all Mankind both the good and the bad Servants must Reddere Rationem or give an exact account of their Stewardship whether they have wasted or improved their Lord and Master's Goods Matth. 25.14,19 Luke 16.1,2 and 19.15 c. as I shew at large in my Fourth Volume of the History and Mystery of that Parable pag. 185 186. Now every Man's Death-day is his particular Dooms-day for then the Spirit returns to God who gave it Eccles 12.7 when the Body returns to Dust of which it was first made Gen. 2.7 by rotting in the Grave c. Then the Soul goeth to God not to dwell with him for there the Speech is made of all Men both bad and good but to be disposed of by him for his Final Estate then is the Soul or Spirit as being there opposed to the Body to receive its Final Doom either for Everlasting Weal or for Everlasting Wo. Therefore to prepare for Death is a most necessary tho' it be a much neglected Duty Now such as be good in Old Age their goodness consists in being alway prepared for it both Habitually and Actually they learn to die daily 1 Cor. 15.31 and makes Death familiar to them both at Bed and Board Their Conversation is in Heaven while their Commoration is here on Earth Phil. 3.20 They labour and learn to live with dying Thoughâ—s because they hope at last to die with more living comforts They have Heaven as an happy Harbour of Rest in the Eyes of their Hope which serves to season and sweeten all Sorrows and Sufferings to them as it was with blessed Paul who had his Eye fixed upon that Crown of Glory which was laid up for him and for all Believers 2 Tim. 4.8 and therefore he was not at all discouraged at his light Afflictions which were but for a moment in comparison of that exceeding and eternal weight of Glory 2 Cor. 4.17 where we have a most elegant Antithesis or opposition and a double Hyperbole beyond the reach of our English Translation As thus 1. For Affliction here is Glory 2. For light Affliction here is a weight of Glory And 3. For momentary Affliction here is Eternal Glory and the sight of this by an Eye of Faith put Paul upon his Cupio Dissolvi I desire to be dissolved Phil. 1.21,22,23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies to loose off from the shore of this Mortal Life and to launch out into the Ocean of Immortality which he accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is far far better and best of all Thus this preparation for Death had caused Old Simeon before this Apostle even to sing his Soul out of his Body as before This likewise made that Good Old Man Job to say I would not live always Job 7.16 for he hoped to behold his Redeemer c. Job 19.25 Thus may we accordingly say we would not be Young always because we have been so hampered and pester'd with many youthful Lusts which now through Grace a Good Old Age hath weakened An Hoary Head that is found in the way of Righteousness doth ripen fast like good Fruit upon the Tree of Life in its Autumn and becomes day by day more mellow for Death and hath nothing thâ—n to do but to die being able through Mercy to say with his sweet Saviour Father I have finished my work which theâ—… gavest me to do in the World John 17.5 Oh how ready was David how willing and how prepared to die and to fall asleep in Jesus 1 Thes 4.14 when he could say his Conscience bearing witness with him in the Holy Ghost as Rom. 9.1 that he had served out his Generation in his whole Generation-work according to the will of God Acts 13.36 The Third Reason why a Good Old Age is a most rich Blessing and Benefit to the Sons and Daughters of Mankind is because it doth priviledge them with a true Title unto Mansions of Glory prepared for them in a better World Such as have continued in ways of Holiness all their Life and become faithful unto death Rev. 2.10 they shall assuredly at the last arrive at the Haven of Heaven and Happiness when they die for God himself hath assured us and God Keeps the best and surest Ensuring Office that having our Fruit unto Holiness then our end shall be Eternal Life Rom. 6.22,23 for then comes first the Joy of Harvest as when fruitful Fields are white unto Harvest John 4.35 then comes the Husbandman with his Sithe or Sickle and cuts down his Corn binds it up in Bundles and carries it Home to his Barn c. even so God the great Husbandman as Christ calls him John 15.1 when he sees his old Servants as it were white unto Harvest with Hoary Heads and fully ripened in the way of Righteousness then doth he take them down by the hand of Death and gathers them Home into his heavenly Garners Our Lord doth certifie this great Truth to us over and over again saying that Heaven is surely secured for us and we are likewise safely secured for Heaven by the mighty Power of God the word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth we are kept as with a Guard and in a Garrison and that at the last we shall receive the end of our Faith even the
namely of much smartings burning pains and sorrows if that Sting be not timely dâ—awn out by the Grâ—ce of true Repentance The Lord himselâ— pâ—…ed that Stinging Sermon unto Cain Iâ— thou dost well shalt thou not be accepâ—…d but if thou dost evil then sin lies at thy 〈◊〉 that is like a mighty Mastiff-Dâ—g whâ—ch lies sleeping at the Door and if once awakened he is there ready to pull out the Throat of the Soul Gen. 4.7 And Moses tells the People agreeable to this caution of the great God to Cain and surely your sin will find you out Numb 32.23 that is the Guilt of sin will haâ—… you at your Heels like a Blood-Hound and the punishment of it will ovâ—…ke you c. Yet such as do surely â—…nd â—t their sin by an unfeigned Repenâ—…ce before their sin thus fearfully find 〈◊〉 â—hem even all such as câ—nfesseth and â—…keth their sin shall fiâ—d 〈◊〉 Proâ— 28.13 Then if Death at 〈…〉 â—orth â—y Sting at us ' tiâ— no mâ—re harmâ—ul than an enchanâ—…d Stiâ—gâ— like those Serpents which th◠〈…〉 raised up by their Enâ—…ments Exod. â— 12 they were 〈◊〉 really Serpents but in appearanâ—… only and â—o thâ—ir Stings were like themselves more Phâ—…ms which could not 〈◊〉 sting any one true Israelite and as 〈◊〉 Mâ—…k-Serpents were swallowed up by Moses his real one even so Christ who is Life Essential hath swallowed up Death in Victory as before So that now through the Grace of Christ tho' Death may buzz about our Ears like a Drone-Bee that hath lost its Sting yet it cannot sting us with any mortal Sting for that is quite lost in the death of Christ for all his Redeemed as Christ hath taken away not sin it self but the Guilt of sin So nor hath he taken away Death it self but the Sting of it Thus Augustine doth phrase this double Purchase of Christ for us both in respect of Sin and in respect of Death saying Christus tollit Peccatum Mortem nonne sint sed ne obsint our Lord indeed doth take away both Sin and Death from us yet not that they should not be at all but that they should not be hurtful to those for whom he died And 't is for this glorious Priviledge that the Apostle Paul as one of Christ's chief Heraulds proclaimeth openly to the World and that with a world of Solemnity and Triumph his own Victory over Death by his dear Redeemer 1 Cor. 15.57 and therefore exhorts us to be always stedfast and unmoveable and always abounding in the work of the Lord well-knowing that our Labour shall not be in vain in the Lord ver 58. The same Apostle saith with such a firm Faith which both took Root downward and brought forth Fruit upward that for him to live was Christ and to die was gain and he longed to be dissolved Phil. 1.21,22,23 5 thly 'T is his returning Home to his Father's House c. because death to a Good Man is the day-break of an eternal Brightness 't is as the Vally of Achor as a Door of Hope into the celestial Canaan Josh 7.24,27 and 15.7 Hos 2.15 even into that Heavenly Country unto which the Holy Patriarchs so earnestly pressed to enter Heb. 11.13,14,15 and as it were hastened Home thither where their Father was and their All also Hereupon for them to die was no more but repaterasse as Father Bernard phraseth it that is to go Home again to their Father's House whither when they come they are assured of a most hearty and of a most happy welcome The Parable of the penitent Prodigal and his compassionate Father's meeting together at Home with Feasting and exceeding great Joy Luke 15.20,23,24 doth illustrate this The Prodigal only came but the Father ran and fell upon his Neck and kissed him and killed the fatted Calf for him and put the best Robe upon him c. to make him welcome yet all this was but a dim shadow of that exceeding excessive and eternal meeting of our Heavenly Father with his dear Children to whom Christ most lovingly speaketh Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the World Matth. 25.34 Oh the infinite Bowels of a Father yerning over his Adopted Sons and Daughters as if he had thus said Where have you been my dear Darlings all this time of my long absence from you and of yours from me come nâ—w and heartily welcome come now into my Bosom which is now wide open to receive you as the welcomest Guests that oâ—er accosted me ye shall lie warm in my Bosom to all Eternity c. and with Crowns of Glory upon your Heads ye shall sing Hallelujahs unto the Lord for ever and ever NB. Note well To know this upon a dying Bed câ—nnot but be a Rich Cordial to know that death is only Perta Coeli Janua Viâ—… the Postâ—rn Gate to the Heavenly City and the Narrow Door to Everlasting Life that it is our restoration into a better Paradise than that was out of which the first Adam was banished at first by his sinning but this Heavenly Paradise The Second Adam purchased for us by his suffering that death doth now by the purchase of Christ bring to us both Malorum omium Ademptionem Bonâ—rum omnium Adentionem that is the râ—moving of all that is evil and the receiving of all that is good This consideration brought Paul out of his Sâ—râ—it when he had been musing and â—…hting and knew not what he should châ—ose â—…ether Life or Death at last he 〈◊〉 â—orth into this resolve 〈…〉 I desire to be dissâ—lved and to return 〈◊〉 to my Father's House from whom I expect to hear Well done thâ—… good and faithful Servant enter 〈◊〉 into the Joy of thy Lord Matth. 24.21,23 which is a Joy so big so great that it cannâ—… enter into us Quicquid Recipitur recipitur ad Modum Recipientis saith the â—…losopher the Vessel receiving m◠〈…〉 Measure congruous to and c◠〈…〉 the Matter received Now 〈…〉 ouâ— Vessâ—ls are not large en◠〈…〉 Joy to enter into us th◠〈…〉 that we must enter int◠〈…〉 it is such a Joy as is more m◠〈…〉 Lord and Master than for 〈…〉 yet such a liberal Lord do w◠〈…〉 as will honour his Servants with 〈◊〉 matchless Joy We serve a most Honoâ—rable Master who employs us in most Honourable Work and will at last pay us with most Honourable Wages Unto all this aforesaid let me add the Christian's Charter as another pretious Cordial unto a dying Saint namely the large Inventory which the blessed Apostle distinctly describeth that belongeth to every true Believer saying all things are yours whether the World and so you lose nothing when you leave the World or Life or Death or things present or things to come all are yours and ye are Christ's and Christ is God's 1 Cor. 3.21,22,23 that is the World is theirs tho' not in possession yet by way of Reduction ye shall
that case our sin is writ upon our Punishment and our own guilty Consciences do put a Sting into that Darkness upon our Windows of Wantonness and Wickedness This must needs be a Prick and a Thorn to torment Blind Eyes The Sixth Evil of Old Age is and the Doors shall be shut in the Streets when the sound of the Grinding is low ver 4. which some interpret the Ears that then grow dull of Hearing and at last Deaf because Hearing is caused by two Bones placed within the inside of the Ear whereof the one stands still and the other moveth like the nether and upper Grindstones of a Mill And as the Ear was a Door by which Death first entred into the World when our first Parents gave a listning Ear more to the Old Lyar than to the God of Truth So the Lord hath appointed it as a suitable Antidote that the Ear should be a Door to let in Life and Salvation now as it had done Death and Damnation before for God saith in the Old Testament incline your Ear to me hear and your Soul shall live c. Isai 55.3 And he saith in the New Testament that Faith cometh by Hearing c. Rom. 10.17 But alas the Deaf cannot hear the word the Door is shut yea the Young as well as Old while in the state of Sin all are possessed with a Deaf Devil until Christ come and cry Ephphatha that is be opened Mark 7.34 and straightway his Ears were opened ver 35. But others do understand those Metaphorical Doors in Eccles 12.4 to be the Lips of Man's Mouth because of David's expression in his Prayer Lord keep the Door of my Lips c. Psal 141.3 These Doors the Lips are said to be shut without because the sound of the Grinding is low that is say they the Lips are shut close together when for want of Teeth to grind their Food with the Meat is rolled and chavelled up and down the Mouth and if the Lips be not kept close shut the Meat in tumbling to and fro would drop out of the Mouth There is yet a Third Interpretation of this Allusion which I cannot omit of those words The Doors shall be shut in the Streets that is these Aged Ones shall keep home avoiding the company and society of Mankind such as Feastings and Merry Meetings when the sound of the Grinding is low that is when neither his Teeth nor his Stomach and Appetite can any longer serve him for much feeding or feasting as in Old Barzillai 2 Sam. 19.35 The 7 th Decay in Old Age is and he shall rise at the Voice of the Bird that is the least noise of a Swallow that nests in the Chimney top c. or any little Bird will waken Old Persons especially the crowing of the Cock which is not caused by any quickness in their Hearing that then is dull as before but from the dryness of their Brains which causeth badness of sleeping from coldness of Blood and deficiency of Moisture therefore is it said the Old Man rises up at the least Noise because being awakened and weary with lying along and unable to turn his Body in his Bed he must rise to change his posture for his ease c. The 8 th Evil of Old Age is all the Daughters of Musick shall be brought low that is they shall neither have any Voices wherewith to sing of themselves nor take any delight to hear others that have Voices to sing ver 4. for as their Instruments of Speaking which make Musick do fail so their Instruments of Hearing for receiving Musick do fail also Homer observeth that Old People cannot themselves sing Propter Raucam Vocem for their unpleasant Voice which is no better than Creaking and Screaming And Juvenal expresseth it thus nam quae Cantante Voluptas what pleasure can the Old find either in singing themselves or in hearing others sing as they themselves cannot sing Tuneably with distinction of Sounds so they can take no delight in hearing the Melodious Notes of other Singers as Old Barzillai did acknowledge to King David who was that sweet Singer of Israel 2 Sam. 19.35 As their dulness of Hearing disinables them from discerning the Melody so the lowness of their Spirits makes them melancholick insomuch that they cannot affect Musick And this is very remarkable here that Old Men whose Hearing is so quick as to be awakenned with any little Noise of a Bird c. yet the exquisiteness of the sense of Hearing to delight in the sound of Musick is quite gone from them The 9 th Evil of Old Age they shall be afraid of that which is high and fear shall be in the way ver 5. that is they shall be very fearful to walk upon high places where there may be any danger of falling and they being very timerous themselves will shrink and tremble yea cry out when they behold Young Ones over bold and venturous c. As they are themselves afraid of climbing up aloft because of the stiffness of their Joints and the unweildiness of their Bodies So they dare not stand in any high place because a Vertigo a giddiness or swimming of the Brain doth soon seize upon them Their Heads are as weak as their Hamms they can neither climb up because they are short winded and when they are got up they dare not look down for fear of falling c. Yea they are afraid of every Hillock or little Stone standing up in their way for fear of stumbling on it because of the unnimbleness of their Limbs They fear to be cast down by careless People riding or running and carrying Burdens to and fro c. The 10 th Evil of Old Age is the Almond Tree then flourisheth that is when their Heads grow Gray and Hoary which is of it self a Crown of Glory a flourishing Ornament if found in the way of Righteousness Prov. 16.31 But it is an undeniable evidence of the decay of our Radical Moisture which should duly nourish the Hairs both of our Heads and Beards The Almond Tree is the first that flourisheth Jer. 1.11,12 The Prophet there saw this as a sign of Gods hastning the execution of his Judgments against a sinful Nation for this Tree Blossometh before any other Tree Natural Philosophy tells us that the Almond Tree doth Blossom in January while it is yet Winter and its Fruit is ripe in March when 't is but early Spring c. and therefore it hath its Name from its early appearance both of Buds Blossoms and Fruit but here it is made a Resemblance of an Hoary Head yet with this difference 1 st The Almond flourisheth in the Spring but the Hoary Head in the Winter of our Old Age. 2 dly That Tree hath all its white Blossoming Flowers before the Fruit but we have our white Hairs after our Fruit-bearing to God in our Generation-work Notwithstanding this double Disparity there is this one Congruity that runs parallel betwixt them namely that the
Hoary Head found in the way of Righteousness is the flourishing Crown of the Old Man in the Spring of a better World unto which he is hastening with white Snow or Church-yard Flowers upon his Head This makes up another of the five Characters afore-mentioned that Old Age hath White Sugar in its Hair as it is Gray-headed c. The 11 th Evil of Old Age is then the Grashopper or Locust shall be a Burden that is the Old Man cannot bear the least Weight or Burden no not the Weight or Burden of a Locust or Grashopper because he is already become a Burden to himself by manifold Distempers upon him as Gout Phthisick c. But another learned Expositor interprets this Clause neither by the noise of the Locust for that is intimated before ver 4. in the Voice of the Bird nor by its weight Hyperbolically spoken to signifie that the lightest Burden is a Load to Old People but most fitly as he saith it is meant of the slowness of the Aged's digestion For tho' the Locust be a clean and wholesom Food Levit. 11.22 and much used in those Hot Countries especially by the poorer sort of People Matth. 3.4 yet even this Light Meat proves heavy and burdensome to the Old Man's Stomach The 12 th Evil of Old Age is that then Desire shall fail that is not only Appetite either to Meat or to Drink as was in Barzillai afore-named but also all vehement and strong Affections to the common Pleasures of this Life called the Delights of the Sons of Men Eccles 2.8 such as are the Lusts of the Flesh the Lusts of the Eye and the Pride of Life all these shall be taken away c. Hence famous Tully reckons this as one great Benefit by Old Age quod Hominem a libidinis aestu velut a quodam Tyranno liberabit that it sets a Man free from the Fire and Flagrancy of Lust as from a great Tyrant And this also implied in that Etymology of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Elder derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extinguo to wit the Quenching of Fire Thus far go the First sort of Evils attending the former part of Old Age while we are yet able to walk abroad now follow the Second Sort that do accompany our Decrepit Age which are the symptoms and forerunners of approaching Death and then it is that we are said to have one Foot in the Grave There is yet one of the Five Characters behind to be now mentioned namely the Old Man hath also an Almanack in his Bones as well as Eyes or Spectacles in his Pocket a Leg or Staff in his Hand Sugar or Snow in his Hoary Head and Teeth or Knife at his Girdle Now this Almanack is the many Aches and Pains all over his Body which makes him Weather-wise and wiser than his Almanack and can better prognosticate that ill weather is near at hand when he begins to feel many pungent pricking Pains infesting the Humours of several parts of his Body the like Prognosticks as the Lord Bacon in his Natural History telleth us are found in some certain Weather-wise Fowls which against stormy Seasons will make most doleful Ditties and sad Outcries and the Reason hereof as that learned Nobleman rendreth it is because then the purified Air penetrates into the Quils of their Feathers which puts them to much Anguish and causeth them to cry out after◠an hiddious manner Thus it is with us in our Decrepid Age such Cramps and Convulsions do come upon us as do foretel the Storm of Death is drawing nigh and that we are going apace to our long home Eccles 12.5 And therefore the Moral of the Apologue is very weighty and well worthy of serious consideration The Story in the Fable runs thus There was a Man who made this Bargain with Death not to come for taking away his Life and sending him away into another World until he had due notice and warning hereof before hand Death agrees and the Bargain was struck up between them both After this the Man liveth a long time yet not altogether without some Ailments and Illments all standing memorials of Mortality At the last Death comes in good earnest as God's Sergeant to Arrest him and to carry him to the Prison of the Grave Nay saith the Man to Death Hold now thy Hand for I must bind thee to thy Bargain wherein thou bound thy self to give me timely notice and due warning of thy coming To this Death smartly replied Oh Man how many Harbingers hast thou had concerning my coming in those sundry Distempers of Tooth-ach Head-ach and such like all which were my Forerunners but thou minded them not therefore Thou Fool at this Time thy Soul shall be required of thee as Luke 12.20 whereupon Death cast his fatal Javeling at him struck him down dead and hurried him away to his place in another World The Moral of this Mystical Fable is this That even all the Infirmities of the First Sort namely not only the Five Characters of Old Age fore-mentioned with all the other Decays of Nature which the Eldest Son of Wisdom Solomon recordeth Eccles 12.1,2,3,4,5 they are all Summons sent from Heaven to us that we may be making ready for our departure from this Earth But more especially those of this latter Sort which do more immediately introduce Death it self The two First whereof be external in the last of part ver 5. As 1 st Man is just a going to his long Home Gnal Beth Gnalamo Hebrew the House of his Age the Grave where he shall rest until the Day of his Resurrection Job 14.12 Now the Sentence of Death is seen by many indicant Signs to writ upon him as 2 Cor. 1.9 and he lies sighing out those sad words of Job My Spirit is spent my Days are extinct the Graves are ready for me Job 17.1 2 dly The Mourners go about the Streets that is his Friends and Neighbours run to see him die and to close up his Eyes making many mournful Moans and Lamentations over him to provoke others to lament with them Amos 5.16 and Jer. 22.18 This is one of the dues of the Dead so it be done aright The Four following Decays are Internal ver 6. in the very Act of Dying namely the dissolution and perishing of those principal parts wherein the life and strength of Nature do inwardly consist As 1 st Or ever the Silver Cord be loosed that is the Marrow of the Back-Bone which runneth from the Brain through the Neck to the bottom of the Back through twenty four Joints and takes in therewith all the Sinews of the other parts of the Body and which are the Ligaments of all the Members Now as this Marrow is of a Silver Colour and is therefore called a Silver Cord so as it is a Cord that ties all the whole Body together Now when this Cord comes to loosened the Back bendeth Motion