must be compleatly armed Cap-a-pee from Top to Toe intimating that without this whole Armour we can neither keep our Relative Ranks religiously nor do our respective Duties as those that are Superiour of Parents Masters and Husbands c. and Inseriour as Wives Children and Servants c. or equal c. in a way either pleasing to God or profitable to man c. from ver 22 of Chap. 5. to ver 10 of Chap. 6. Now this Christian Armour so highly honoured with those three Titles the Armour of Light of Righteousness and of God the same Apostle lets us know all the parts of the whole which he bids us to put on particularly both those parts 1. That are Defensive and then 2. Those that are Offensive And first he begins with the Mystical Belt or Girdle of Truth ver 14. wherein he alludeth to that Military Belt which the Roman Soldiers did commonly wear that was made up of Durable Stuff beset with many Iron and Brass Plates whereby their Loins and the upper part of the Belly which is most easily wounded were well armed and secured from Harm By this he resembleth that Golden Girdle of Truth and Sincerity wherewith every True Christian ought to gird up the Loins of his Mind Luk. 12.35 1 Pet. 1.13 The Loins of our Worldly Affections may not be loose and hanging down c. like loose Garments down to the Feet which will hinder the nimble motion of our Feet in running the Race that is set before us Heb. 12.1 Therefore we must gird them up with this Girdle of Truth which makes us firm and stable in all our Religious Undertakings That vulgar Proverb Ungir◠Unblest doth assuredly hold true here if ever for they prove but loose Professors who want this Golden Girdle and only wear the Garment of Holiness like a loose Gown or Garment to be put on or cast off at pleasure such an one is called omnium horarum Homo a man that can turn with the Times and can shift and suit his Sails to all Winds and Seasons c. whereas our Lord saith that all his sincere Servants must first gird themselves to wit with this Golden Girdle of Sincerity otherwise we can never serve our Master as we ought to do Luk. 17.8 The second piece of Defensive Armour is the Breast-plate of Righteousness ver 14. which is the principal Defence for the Heart the least wound whereof is mortal 'T is the primum vivens and the ultimum moriens the first that lives and the last that dies in the ordinary course of Nature and therefore extraordinary care is universally taken to secure that Fort-Royal of Life the Heart Now seeing the Heart doth signifie the Conscience if our hearts condemn us c. that is our Consciences 1 Joh. 3.20 therefore how careful was this same Apostle to secure it with this Breast-plate of Righteousness saying I have lived in all good Conscience Act. 23.1 because it was good with the goodness of Integrity therefore was it good also with the goodness of Tranquility And he farther tells us how he made it his daily Exercise and Recreation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to keep his Conscience void of offence both toward God and toward man Act. 24.16 Moreover he saith our rejoicing is this the Testimony of our Conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our Conversation in the World and more abundantly to you ward 2 Cor. 1.12 but more of this after to this same purpose None-such Job saith My Righteousness I hold fast and will not let it go my Heart shall not reproach me so long as I live Job 27.6 And John addeth his Verdict to this point likewise saying He that hath Righteousness is Righteous c. 1 Joh. 3.7 that is such as have both the Righteousness imputed in the Grace of Justification and likewise that which is imparted in the Grace of Sanctification these two are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Righteousness of the Saints Rev. 19.8 The original reading there is in the plural number We all ought to be unto God what we seem to be unto men and that at all times and in all places and our Consciences must bear witness hereof in the Holy Ghost Rom. 9.1 If so this will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Impenetrable Coat of Mail and Armour of Proof a most blessed Breast-plate Thus far the Light and Law of Nature enabled the Pagan Poet to sing Hic Murus Aheneus esto Nil conscire sibi nullâ pallescere culpâ that is a clear Conscience is as a Brazen Wall which will beat back the Shots of a thousand Reproaches and Slanders c. and the Apostle better tells us that this is an Evidence of our Election 2 Pet. 1.5,6,7,8,9,10 If all be well within us it cannot well be ill without us Whereas on the contrary if Conscience be galled 't is with us as with those who have the Skin of their Backs rubbed off or their Shoulder-blade disjointed any lightsome load is very burdensome to them c. This Consideration caused Paul who was in perils often c. so careful of not making Shipwrack of Faith and of a good Conscience 1 Tim. 1.19 for Faith is the Jewel and Conscience is the Cabinet wherein it is kept and if this be safe all loads on us will be lighter c. The Third piece of Defensive Armour is having our Feet shod with the preparation of the Gospel of Peace ver 15. that is seeing there is much hard Ground as Etham signifies betwixt us and Canaan as it was Israel's third Stage from Raamses to Succoth and from Succoth to Etham Exod. 13.20 and Numb 33.6 yea and many snares of Satan in our way to Heaven and indeed every place in our passage thither is full of Briars and Bramble bushes so that we have great need to be well-shod with Gospel-shoes of magnanimity and patience or we shall prove unlike to the Right Brood of Travellers who travel lustily home to their Fathers House We read in Scripture how Goliah had Greeves or Boots of Brass 1 Sam. 17.6 And thus Homer charactarizeth his Graecians not only to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iron-sides as is the Phrase of our times but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-booted Soldiers whose Legs and Feet were well secured from Hazards and Harms by Shots Thus Christians ought to be well fortified with Gospel-comforts whereby God creates peace in the Soul Isai 57.19 then may they trudge over hard ground with alacrity yea tread upon not only Briars and Brambles but also upon Lions and Adders with safety yea that old Dragon the Devil himself they shall trample under foot Psal 91.13 Mar. 16.18 and Rom. 16.20 Paul shaked the Viper from off his Hand into the Fire Act. 28.4,5 Whereas on the other hand oh how soon are the ignorant the timorous and such as become ashamed of their Profession
the strongest Oaks c. it maketh the Hindes to Calve which is the most difficult Birth of all Females Job 39.1 they being so narrow-made Creatures c. And the Voice of the Lord stilleth the Rage of Rivers and Seas by sitting upon the Floods and keeping them under his Call Psal 29.4,5,6,7 to 11. The Third Character is The Voice of Christ reacheth the Heart it maketh manifest the Secrets of the Hearts of Unbelievers at a Sermon-hearing and causeth them to fall down and worship God and to say that God is in his Prophets of a truth 1 Cor. 14.24,25 Thus when Christ speaketh with a strong hand as he did to the Prophet Isa 8.11 to any person then Christ opens the Heart as he did the Heart of Lydia Acts 16.14 tho' it be called a small still Voice 1 Kings 19.12 yet having the Lord in it it is mighty in its Operations for pulling down of the strong holds of Satan and casting down every high thing that exalts its self against God in us 2 Cor. 10.4,5 Christ's Voice hath Spirit and Life in it John 6.63 and therefore is it only effectual to break the heart for sin to dissolve the Stone and to mortifie sin in it and to quicken it for God and to change it into the Image of God c. 2 Cor. 3.18 The Fourth Character is Christ's Voice calleth from evil to good from ways of wickedness to ways of holiness it always cries come up hither to God Rev. 11.12 but never go down thither to sin this latter is the Voice of an Egyptian and when we meet it we must with Moses slay it but the former is an Hebrew Voice which we must save alive as he did Exod. 2.11,12 Christ's Breath or Spirit is called a Spirit of Holiness Rom. 1.3 and always calls us to be Holy as he is Holy 1 Pet. 1.15 and 2 Pet. 3.11 Truth calls to forsake the Foolish Prov. 9.6 but Error calls to Fleshly Delights ver 15 16 17. therefore we must reject that Voice which promotes not the power of Godliness The Fifth Character is Christ's Voice is alway consonant to the Light and Law of Nature This is the remainder of God's Image in faln mankind some sherd whereof do still remain after Adam's fall whereby Cain knew that Murther Joseph that Adultery his Brethren that Theft c. were all heinous sins long before the Law was given by Moses Hereby likewise the Gentiles who have not the Law do by Nature the things contained in the Law these are a Law to themselves which shew the work of the Law written in their Hearts their Conscience bearing witness and either excusing or accusing c. Rom. 2.14,15 Therefore that Voice which crosseth the Voice of an awakened Conscience is not Christ's Voice The Sixth Character is the Voice of Christ is alway congruous to the Light and Law of the Holy Scripture for Christ who is called the word John 1.1 cannot contradict himself He is not Yea and Nay but in him was Yea c. 2 Cor. 1.17,18,19,20 He is the same both in his Voice that is spoken and in his Word that is written therefore our Lord saith to the Law and to the Testimony if any speak not according to this word it is because they have no Light in them Isa 8.20 The Word written must be the Rule of our Lives because it shall be our Judge after Death as our Lord saith the word that I have spoken the same shall judge you at the last day John 12.48 Rom. 2.16 according to my Gospel So that if any pretended Voice of Christ come to us which holds not congruity with the Scipture of Truth Dan. 10.21 1 Joh. 4.1 we must look on it as a Delusion c. The Seventh Character is The Voice of Christ always calls to weighty matters and that in order c. but never to trifling Deeds and in disorder and confusion Thus Nehemiah perceived it was none of God's call that called him from God's work no fewer than five or six times to trifling discourses with them in private c. Neh. 6.4,5,6,12 and thus Paul was exasperated against the Divining Damsel for disturbing them many days from their Praying work c. Acts 16.16,17,18 The Eighth and Last Character to mention no more for brevity sake is Christ's Voice doth put the Right Hearer of it into an acting frame and doing posture for thus he saith Why call ye me Lord Lord and do not the things that I say Luke 6.46 'T is not Hearers but Doers whom God respects Rom. 2.13 Hearers only and not Doers deceive themselves Jam. 1.22 'T is not the hearing and talking but the walking and working Christian that Christ loveth c. Inferences from hence 1 st That we may hear the Voice of Christ we must come to every Ordinance in publick and to every Duty in private in an hearkning posture I will hearken what the Lord will say c. Psal 85.8 Speak Lord for thy Servant heareth 1 Sam. 3.19 To hearken is better than the fat of Rams 1 Sam. 15.22 To day if you will hear his Voice harden not your hearts Heb. 3.7 but listen and hearken with bored Ears Psal 40.6 c. 2 dly Pray for a Discerning Spirit 1 Cor. 12.10 that we mistake not the Younger for the Elder as blind Isaac did Gen. 27,21,22 The Voice may be Jacob's when the Hands may be like the rough Hands of Esau c. and we may think that we are embracing our beloved Rachel all the night when in the morning-light it proves a Blear-eyed Leah as it was imposed upon Jacob by churlish Laban Gen. 29.25 and therefore must we pray for God's Spirit to lead us into all truth John 14.26 if it do witness with our Spirits Rom. 8.16 This is the ultimum or last appeal then may we say with the Apostle I have the mind of Christ 1 Cor. 2.16 and with the Prophet If I be deceived my God hath deceived me Jer. 20.7 For the Spirit of Truth doth not only assure us of our interest in Christ but also of the truth of the Voice of Christ to us to prevent mistakes c. 3 dly Prove all things and hold fast that which is good 1 Thes 5.21 Try before we trust take nothing upon trust he was a fond Philosopher that said he had rather err with Plato than follow the Truth with others whereas we should follow any that follow Christ 1 Cor. 11.1 Wo to them that call evil good c. Isa 5.20 therefore should we say with Isaac Come near my Son that I may feel thee Gen. 27.21 And John turned to see the Voice of him that spake to him Rev. 1.12 And the same Apostle saith our Hands have handled of the word of Life 1 John 1.1 the Ear tryeth words c. Job 12.11 As Timothy must lay hands sudddenly on no man 1 Tim. 5.22 So we on no Thing no Voice c. for we may hear a noise only of
and Honourable are joined together Isai 9.18 nor could Hoary Hairs be a Crown of Glory as Soloman saith Prov. 16.31 nor could a Gray Head be an Old Man's Beauty Prov. 20.29 if not found in the way of Righteousness A gray headed experienced Christian is called a Father 1 John 2.13 such as whose due is the highest veneration Levit. 19.32 especially such as are described in Psal 92.12,13,14 Such are of the highest Form in Christ's School for NB. Note well a Christian hath his degrees of Growth distinctly described in the Word of God As 1 st We have his Conception Gal. 4.19 2 dly His Birth 1 Pet. 1.23 3 dly His Childhood 1 Cor. 3.1,2 4 thly His Youth or well-grown Age when he is past the Spoon 1 John 2.13 5 thly His full-grown Age Ephes 4.13 And 6 thly His Old Age as 1 John 2.13 Acts 21.16 c. Job 29.8 and 32.4,6,7 Rom. 16 5,7 and 1 Tim. 5.1,2 Unto all these Scriptures shewing how a Good Old Age ought to be highly valued and reverenced I may add the Testimony of a Pagan Poet who extolls that Golden Age wherein he lived having only the Light and Law of Nature to conduct them in their Lives yet thus he writes Credebant hoc grande Nefas Morte piandum Si Juvenis Vetulo non assurexerit si Barbato cuicunque Puer licet esse videret Plura Domi farra majores Glandis Acervos Tam venerabile erat praecedere quatuor Annis These are the Verses of Juvenal in his 13 th Satyr the sense whereof in short is this That in this Pagan Poet's time all Men looked upon it as a Capital Crime and counted it punishable by the Judges if Young People did not rise up and reverence such as had Hoary Heads tho' the Young were rich the Aged were poor c. which is a clear demonstration that the Law and Light of Nature did concur and taught the same Truth with the Law and Light of Scripture Levit. 19.32 and the rest afore-named especially when this Evil Age in it self becomes by Grace a Good Old Age 't is to be honoured c. 2 dly The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why it must be so the Reasons be these over and above that before-mentioned namely that Old Age must be a good thing of it self and in its own Nature and Substance altho' it is made an evil thing in too many by accident as before because it is a Blessing which the Lord hath both graciously promised and performed to many of his Servants c. And a short Life is a Curse which the same God severely threatneth unto the Wicked yea and long Life it self is also a Curse unto all Christless ones tho' they live untill they attain to the Age of an Hundred Years Isai 65.20 Moreover the Reasons that demonstrate this great Truth we must be careful and conscientious in making our Old Age a Good Age are principally Three The first is because this doing as it ought to be done will be a blessed Remedy against those three woful maladies of Old Age to wit the Natural Moral and Spiritual Evils afore-mentioned therefore Solomon prescribeth the Remembrance of God in the days of Youth as a most comfortable preservative against all those Evils which commonly Old Age is attended with and maketh it an unpleasant time As 1 st A Good Old Age is a Sovereign Antidote against the Natural Evils accompanying it As 1. Against the loss of Bodily strength then the Grace of Faith in the Good Old Age doth put Strength in Weakness Health in Sickness and Ease in Pain this comes to pass by the sorce of Faith Heb. 11.34 Joshuah is one of those that was strengthned in the weakness of Old Age which he acknowledgeth saying and now behold the Lord hath kept me alive Josh 14.10,11 which mercy was the greater because he out-lived many Thousands of other Israelites whose Carcases did fall in the Wilderness Yet then he saith of himself I am this day fourscore and five years old yet lo I am as strong this day as I was in the day that Moses sent me to spie out the Land of Promise Numb 13. which was forty five years ago as my strength was then when I was but forty years old even so is my strength now at fourscore and five for War both to go out and to come in Viridis Vegeta Senectus singulare Dei Donum est a fresh and vigorous Ability for Generation-work in Old Age is a singular Gift of God This Gift God gave to Moses Deut. 34.7 and to Paul the Aged as he calls himself Phil. v. 9. whose strength was perfect in weakness and when he was weak in Nature then was he strong in Grace 2 Cor. 12.9,10 and thus that seeming Contradiction is reconciled And this Gift God gave likewise to famous Mr. Dod in our days who as he was another Moses for meekness which is a great prolonger of Life so he was not unlike him and Joshuah in Health and Strength of Body when he arrived to an exstream Old Age this was a Mercy which that Good Man most highly valued So that 't is said of him Desicere potius quam Desinere Visus est that is he seemed rather to decay dissolve and melt away by Inches than to die by any Agony of Death 'T is my frequent and fervent prayer to God that he would grant us an easie passage out of this World and an open passage into the better World and to die like a Lamb is universally esteemed as a great Gift of God An exemption from the Torturing Torments of the Stone of the Strangury of the Gripes and of the Gout c. is my Singular Mercy 2. As to the loss of their younger near and dear Relations this Good Old Age wants not sufficient Cordials wherewith to sweeten the Bitterness and allay the Grief of this great Evil also as good Old Abraham did comfort his own Spirit saying let me bury my Dead out of my Sight c. when he had lost a pretious Rib out of his Side in the death of his dear Wife Sarah not only dear to him but also very dear to God himself Insomuch that God gave this Honour unto her above all other Women in Scripture Record that the Age of her life is Recorded and of Her only c. Gen. 23.1,2 Why the length of the Life of any other Woman save only Sarah's is not Recorded by God's Pen in Scripture our Divines render this Reason that it was to humble that Sex which was first in bringing Sin and Death into the World 1 Tim. 2.13,14,15 and therefore deserved not to have the continuance of their Lives mentioned in Sacred Writ by the unsearchable Will and Wisdom of God 'T is said indeed that Abraham mourned for her Death and she was the first also that we read of who was mourned for when she died as well as the only one of that Sex whose term of Life
dare to straggle at distance from under the Wing of their Dam and expose themselves to the ravenous Claws of the Kite Naturalists relate of the Bird Onocratulus which is so much inur'd with the Hawk's grapling with her that she alwavs sleepeth with her Beak or Bill advanced for her own defence c. Now when the Law of Nature or Instict can teach those irrational Creatures such prudence to save themselves from the Birds of Prey c. how much more ought the light of Grace to teach us who are Rational how to stand always upon our guard against that Prince Fowl of the Air c. We read that chast Joseph did so Gen. 39.7 c. where it is said after these things c that is after he had lived safe from Temptations about ten or eleven Years rising all along from a lower to an higher station in Potiphar's House yet then was he assaulted by Satan in his wanton and wicked Mistress c. but still the good Man kept constant upon his watch and so drove away the Devil c. ver 9. But so did not Dinah who out of curiosity did wander from her Father's House to view the Daughters of the Land and so was surprized by Shechem too strong for her c. Gen. 34.1,2 nor was David likely upon his watch when he looked on and lusted after Bathshebah c. 2 Sam. 11.2 c. Tho' this holy David had been all along before this upon his watch and kept himself from this his iniquity Psal 18.23 both while he was many years persecuted by Saul and while he Reigned much longer as King and employed in contâ—nual wars all this long time he lived iâ— God's fear and had Respect to all God'â— Precepts Psal 119.6 but at last arriving to Ease and Idleness one of SODOMâ— sins Ezek. 16.49 the Strong Man found him then neglecting his watch and pusheâ— him down giving him such a foul Falâ— as broke his Bones which caused his writing his famous Penitential Psalms c and thus likewise this watchful Adversary Satan found Peter neglecting his watch got him into his Sieve and shaked him to and fro to make Chaff of him Luke 22.31,32 and this he would have effected had not the Prayer of Christ for him most graciously prevented it c. alas a busie Devil and a base Heart did deceive him when he said tho' all forsake thee Lord yet will not I Mark 14.20 Matt. 26.33 as had been Orpah's case before Ruth 1.10 therefore did Peter watch that weakest part of his Heart where Satan had broke in upon him with utmost care ever after and hence is it that this penitent Peter who after his sin went out and wept bitterly Luke 22.63 gives us so many watch words in his Epistles as 1. Be ye alway ready c. 1 Pet. 3.16 And 2. Be sober and watch unto Prayer Chap. 4.7 Yea and 3 Be vigilant because your Adversary the Devil is hunting for you c. Chap. 5.8 whom resist stedfast in the Faith c. ver 9. and our Lord saith I say unto all watch Mark 13.35,36.37 'T is very remarkable how the Apostle Peter doth symbolize keeps harmony and concurreth with his beloved Brother Paul as he calleth him 2 Pet. 3.14,15,17,18 about compleating this Christian Warfare and yet with a little addition for whereas Paul's phrase is give not place to the Devil Ephes 4.27 no not for an hour Gal. 2.5 but stand and withstand Ephes 6.11,13,14 as the Apostle James saith downright Resist him and he will flee from you James 4.7 so this Apostle Peter steps higher saying Resist this roaring and devouring Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stedfast in the Faith 1 Pet. 5.8,9 that is we must do our utmost under the shield of Faith not only to defend our selves but also to offend our Adversary which we can never do but first by right means and 2 ly In a right manner 1 st Of the 1 st First The right means are not 1 st Negatively nor 1. any wit or policy of our own to argue Satan away from us by parlying with him for this subtle Serpent doth far exceed and excel us in Craft and Sophistry as it plainly appeared in our Great Grandmother Eve daring to parly with him Gen. 3.1,2,3,4,5,6 Oh how cunning was this Tempter to begin his parlying with her who was the weaker Vessel which was according to that old saying where the Hedge is the lowest there the mischievous Beast will leap over Alas we do but shoot with Satan in his own Bow wherein he can easily beguile us when we attempt to push back our Tempter only by parlying with him If he proved too hard for Eve therein in her state of Innocency and to so green a Tree how much more hard for us poor dry Trees in the faln estate 'T is an assured great Truth that Satan is better believed away and prayed away than parlied or argued away Nor 2. is it any majesty or authority either in our awful Looks or in our hectoring Words that will afright him away from us the Devil is not a Dog to be scared away so either with an angry Aspect or with threatning Language saying Avaunt Satan and Devil do thy worst I defie thee and all thy works But 2 ly Positively the right means we must resist him with is by our putting on the Lord Jesus Christ Rom. 13.14 and the whole Armour of God Ephes 6.11,13 wherein we must stand our ground and withstand his Wiles c. Secondly as to the right manner we must not be like secure Laish Judg. 18.27 nor like careless Babylon Rev. 18.7,8 but be always upon our watch and guard for he comes cunningly like a sly Serpent with Hony in his Mouth c. but when he leaves us he then leaves behind him the Sting in his Tail and departs like a bloody Lion tearing in pieces those he overcomes Nor can we escape by fleeing from him were we like Asahel as swift as a Roe c. 2 Sam. 2.18 for this great old Red Dragon Rev. 12.3 hath great Wings wherewith he can easily overtake us and then is our greatest danger upon a double Account and Reason For 1 st NB. Note well Among all this Spiritual Armour before-named there is no part or piece thereof prescribed for protecting the Back which when Satan finds unarmed in his pursuit after us he most easily pierceth us with his fiery Darts through our bare Backs even to our very Hearts c. And the 2 d Reason is we then do not only flee from the Devil but from God too who hath bid us stand and withstand and hath promised to protect us in doing those Duties Therefore all Apostates and Backsliders who run away from under God's protection his Soul can have no pleasure in them Heb. 10.38 the Lord will deliver up such into Satan's hands 1 Tim. 1.20 and wo to us when God departs from us Hos 9.12 then all evil comes upon
Burden but entertain it chearfully with God-praising hearts 'T is true tho' Old Age be a rich Blessing of God in it self as is largely demonstrated before and yet is called an Evil Age for Reasons afore-named Notwithstanding God hath not left it comfortless as 't is said John 14.18 But the Spirit who is the Comforter hath left upon Scripture-Record so many Cordials as are truly Soveraign against all the Evils that attend it insomuch as Old Age may be an easie Age a calm and quiet Harbour if Youth hath done it no disservice in filling its bones with the sins of Youth before-hand and if Intemperance which is like the Thief in the Candle wasting it away hath not weakned its Head or Feet c. In this case Old Age hath cause to complain of the evil of the Man and not the Man to murmure at the Evils of Old Age. Thus Old Job oft complains of the Misery of his Old Age saying Lord thou changest our Countenances and sendest us away Job 14.20 and many myriads of such Sighs too long to relate do ever and anon issue out of his Mouth And he himself tells us the ground of all his grief was that God made him to possess the sins of his Youth Job 13.26 therefore says he thou writest bitter things against me c. Thus likewise Old David complained I am become like a Bottle in the Smoak Psal 119.83 and much more in many other Psalms c. which drove him to groan out that Petition Lord remember not against me the Transgressions of my Youth for thy tender Mercies have been of old c. Psal 25.6,7 Both those Instances were Holy Persons who after those and many more such Complaints were both of them comforted by the God of all Comforts 2 Cor. 1.3 and had their Old Age marvelously sweetned to them and had their best Wine at the last both those Good Men had remembred their Creator in the days of their Youth Eccles 12.1 and tho' their Youth-Time had been a very rough Voyage through a surging stormy Sea yet their last Years were their best Years as it was to Good Old Jacob who after a long Life of manifold Miseries did enjoy seventeen Years of sweet Tranquility and Comfort c. But alas this Mercy can never be expected by those who never had God neither in their Heads Psal 10.4 nor in their Hearts Psal 14.1 nor in their Words Psal 12.4 no nor in their Works Tit. 1.16 and such as drive a Through-Trade all their Lives in Weaving the Web of Wickedness having been twice dipped in the Devils Dye-Tub as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Scarlet Sins doth sigâ—ie namely in the Wool of their Youth and in the Web of their Elder Years those can never expect any comfort in Old Age. Pliny tells us Serpens Serpentem devorans fit Draco as that Serpent which commonly devoureth other Serpents becomes to be a Dragon at last So a long swallower of many Sins becomes at the length a most Monstrous Sinner c. that Old and true saying that if Persons prove not Fair at twenty Strong at thirty Wise at forto Rich at fifty and Religious at sixty Years of Age such will never prove either Fair or Strong or Wise or Wealthy or Holy Ones all the days of their Lives This ancient Adage holds a most apt congruity with that saying of Solomon such as seek me early shall find me Prov. 8.17 Whereas the Habitual Sinner to whom God hath given the Space of Repentance many times but never the Grace of it Rev. 2.21,23 leads the Life of sin Thoughts beget Delight Delight begets Consent Consent begets Action Action begets Custom and lastly Custom begets Necessity so that he brings himself under a Law of an unavoidable Sinning against his maker and as David tells Saul wickedness proceedeth from the wicked as naturally as Water from the Fountain 1 Sam. 24.13 Satan is not satisfied to have Men Sinners only but he will have them also to abound in sin and to be like the Crocodile that grows while it lives in growing greater and grosser Sinners to the end of their Lives Alas this is but the laying of a bad and not a good foundation for the time to come As we are commanded to lay up a better store against Old Age and Death and to lay hold on Eternal Life 1 Tim. 6.19 NB. Note well Our Lord tells Peter what Miseries he should meet withal when he came to be Old John 21.18 He had the manner of his Death foretold him that he should glorifie God by Martyrdom ver 19. and observe what an holy Improvement he made of this Precaution he had made his Solemn Appeal to an All-knowing Lord saying thou knowest all things thou knowest that I love thee ver 17. and to testifie his Love to his Lord in feeding his Lambs he wrote those two famous Epistles General to the Churches of Christ and in the latter of them he saith I will not be negligent to put you always in remembrance c. Yea I think it meet while I am in this Tabernacle to stir you up c. knowing that shortly I must put off this Tabernacle even as our Lord Jesus Christ hath shewed me 2 Pet. 1.12,13,14,15 He knew that his Tent or Tabernacle must soon be taken down his Earthly House as Paul who was a Tent-maker calls the Body a Tent 2 Cor. 5.1 So both these two great Apostles did truly and duly endeavour to magnifie and to glorifie Christ both in Life and at Death John 21.19 and Phil. 1.20 Thus both Peter the Elder and Paul the Aged as they stile themselves 1 Pet. 5.1 and Phil. ver 9. were well in-laid and fortified before-hand to undergo the Evils that attended them both in their Old Age c. May we but get Hearts to own God while we are Young then God will not forget us but own us when Old and as our days are so shall our strength be Deut. 33.25 Now more particularly the Comforts against the Evils of Old Age are First That then the Law of our Members cannot so easily lead us into captivity unto sin Rom. 7.23 as formerly in the Heat and Vanity of our Youth Indeed the Witty Fable runs thus Cupid that Pagan God of Love and Mors that is Death happened to meet together and to lodge all Night both of them in one and the same Inn but in the Morning they chanced to mistake each others Quivers filled with Darts Hereupon Cupid after this shot the frozen Darts of Death at many Young People in their briskest time of their Loving and Lusting whereby many Young Gallants and Tempting Ladies were brought unto an untimely Death c. But on the contrary Mors did shoot the Fiery Darts of Cupid at the Aged Persons who in the Course of Nature were hastening to the Grave and hereby arose that wantonness of Old People for Marriage c. by which means it may be said as
to Second Causes some have shortned their own Lives c. Tho' the Moral of this Fable hold true in some singular Instances yet for the General 't is an undeniable truth that Old Age may comfort it self with this blest freedom from Youthful Lusts Aged People cannot be so Eye-sick nor so Heart-sick of Lustful Desires as the Young are but are then arrived into a more quiet Harbour from the furious Tempests of Carnal Concupiscence Secondly The Aged may comfort themselves with their long experience in the World for experimental Knowledge doth far exceed and excel that which is meerly Notional and upon this account 't is truly said Tho' Young Men think Old Men Fools yet the Old are sure that the Young are Fools for want of experience For as Experience is called the Mistress of Fools so it truly is the Mother of Prudence It was a Prophane Saying of a Pagan Poet that Prudence was above Destiny but a Christian may safely say that next to Divine Providence Humane Prudence may challenge the highest place in the management of Humane Matters and that Old Age hath the chiefest interest in that Prudence Young Elihu did acknowledge this for a great Truth saying multitude of Years should teach Wisdom Job 32.7 And Musicians do experience that Old Lutes make a sweeter Sound than New Ones The not knowing of this Truth was both the Folly and the Ruine of that Foolish King Rehoboam who choosd to follow the Counsel of his Green-heads that stood before him rather than of those Grave Senators who had stood before his wiser Father 1 Kings 12.6,7,8,9,10 c. As Young Men are properly for Action so Old Men are principally for Advice and therefore the Roman Senate consisted of Senators so called for their Age which became so famous in the World that it occasioned that saying Romani Sedendo Vincunt as if the Advice of their sitting Senate did contribute more to all their Glorious Conquests than all the brave Actions of their Fighting Soldiers and thus the Heads of Cities c. are hence called Aldermen c. Thirdly The Aged may comfort their own Hearts with this Consideration likewise that they have so long weathered the point under the conduct of their Gracious God through such a broad and tempestuous Sea of a most troublesome Life Oh happy are those that can say many have been my Troubles but the Lord hath delivered me out of them all Psal 34.19 and God's Angel hath redeemed us from all our Evils in our whole Lives hitherto Gen. 48.16 and that the Pillar of Divine Providence hath hitherto been our Guide in the Wilderness of this lower World as the Cloudy Pillar did guide Israel in that wayless Waterless Wilderness in their many motions and mutations and we have walked all along as Helpless Children in the Hands of our Heavenly Father whom we have sometimes followed as it were blindfold like Abraham the Father of the Faithful who went out not knowing whither he went Heb. 11.8 who tho' he knew not whither he went yet he well knew with whom he went for he was ever as a Child in his Father's Hand Happy are such as can say Lord thou hast been our King of old Psal 74.12 and we have been Young but now are Old yet never saw the Righteous forsaken nor his Seed tho' begging Bread Psal 37.25 and we will Remember the days of Old c. Psal 143.5 and this God is our God for ever and ever he will be our Guide even unto Death Psal 48.14 Fourthly The Aged may comfort themselves that now they are approaching near the end of their troublesome Voyage through a dangerous Sea both of manifold Tribulations and of many Temptations also yea and nigh to the end of their Toilsom Travel and Wandrings in the Wilderness of this lower World and now drawing nigh toward their Harbour and Haven of Eternal Happiness in Heaven The end of all Motion is Rest and the nearer we come to our Centre the more active and hastening we ought to be that we may contradict that uncharitable Proverb Juvenis in Sanctis Senibus Satanizat in Annis that is Young Saints sometimes prove no better than Old Devils whereas such as are Saints while they are Young ought to become Angels when they come to be Old for the Path of the Just is like a Shining Light that shineth more and more to a perfect day Prov. 4.18 Plutarch affirms concerning the Laborious Bee that it never degenerates into an idle Drone And Augustin's Character of a true Christian is Semel Electus Semper Dilectus once Elected and ever Beloved this therefore makes our Election sure 2 Pet. 1.10 As we draw daily nearer our best Home then to hunger after it and hasten toward it so much the more c. Fifthly The Old Disciples of Christ may comfort themselves with this consideration that the Lord loveth his Mnasons Acts 21.16 even when they are past their work forasmuch as they have taken heed to fulfill their Ministery they received in the Lord Col. 4.17 Hitherto to the best of their Abilities their Consciences bearing Witness hereto in the Holy Ghost Rom. 9.1 2 Cor. 1.12 Acts 23.1 and 24.16 they are still beloved of God for what work they have already wrought for his Glory and for the good of many Saints the reflection of this cannot but conduce much to the Comfort of their own Souls Tho' now they be like Travellers that ride upon Tired Horses they can proceed no farther in publick Generation-work yet they can say with Paul the Aged Philem. ver 9. to will is present with us but how to perform we find not Rom. 7.18 And now their only work is to Ripen fast and to become fully Mellow to be gathered home c. NB. Note well The Lord 's tender loving-kindness to the godly Levites under the Law in giving them leave when Old to retire from that Laborious Service of his Sanctuary Numb 8.23,24,25 yet were they as Judges c. all which may comfort us under the Gospel c. Still God commands let the Younger submit to the Elder 1 Pet. 5.5 and as David was kind to Young Chimham for Old Barzillai's sake 2 Sam. 19.38 So the Lord is kind to the Off-spring of his Old Servants who are Children of many Prayers c. Thus tho' they be laid aside as Old Almanacks useless by Men they are not so by their loving God c. Secondly The Cordials and Comforts that the Lord hath left us upon Record against the Fear of Death If we would get good Gold we must go to Ophir good Balm we must go to Gilead c. So if we would get good Comfort we must go to the God of all True Comfort 2 Cor. 1.3 and to the Book of God which consists of those full Breasts of Consolation which we are commanded to suck and be satisfied against all our Fears c. Isai 66.11 Job calls Death the King of Terrors chap. 18.14 and so