Grey Hairs CROWNED WITH GRACE.. A SERMON Preached at Redriff, Aug. 1. 1654. At the Funeral of that Reverend, eminently Learned and faithful Minister of JESUS CHRIST Mr THOMAS GATAKER  PROV. 20. 29. The beauty of old men, is their grey head. PROV. 12. 26. The righteous is more excellent than his neighbour. ISA. 43. 4. Since thou wast precious in my sight, thou hast been honourable. 
LONDON, Printed by A. M. for George Sawbridge at the Sign of the Bible on Ludgate-hill. M. DC. LV.   

To the Reverend, and my much HONOURED BRETHREN, the Presbyterian MINISTERS of the Gospel within the Province of LONDON.  
Brethren,  
THe sad occasion of this Sermon, and not any opinion of its worth, hath moved me to presume upon this Dedication. I know that you are sensible of the smart of that providence, which having, not long since, removed worthy Dr Gouge and M. Whitaker, hath also taken from us famous Mr Gataker; and the rather, because they all were not only members of, but also cordial friends unto our Provincial Assembly. And these our late losses, may well mind us of 
Mr George Walker. M. Herbert Palmer. M Edwards. M John Gere. M. Robrough. M. Love, etc.  the death of many more of our brethren, whose hearts, heads and hands, went along with us in the setting up and exercising of the Presbyterian Government in our respective Congregations, with mutual assistance, Classical and Provincial, both for the Ordination of Ministers, and the more pure administration of the Sacraments.  
Hereby doubtless the Lord's voice crieth to the City, 
Mic. 6. 9  more particularly unto us the Ministers thereof: Oh, that his Majesty would make us men of wisdom, exemplartly to see his Name! This is the advice of the Holy Ghost, Hear the rod and who hath appointed it.  
Brethren, I will not undertake to teach you who are able to instruct others, what use should be made of these doleful dispensations. Have we not cause to complain, that we did neither thankfully prize, nor fruitfully improve their Ministerial gifts, graces and experiences, as we should and might have done?  
And seeing they (though dead) do still speak, by their useful Books printed, or their holy Lives remembered, or by both; should not we be conscientious imitators of their constancy and fidelity, in those ways of holy truth, discipline and worship, which were hearty approved by them, even unto their death?  
Moreover, Because so many active members of our Province are translated, ought not we who survive, to strengthen one another's hands the rather, unto double industry, with undaunted courage, in our whole Ministerial employment, and to be the more affectionately frequent in prayer, that our good God would make up our loss, by the more abundant communications of his peculiar grace?  
And although this saying may be sighed out with sorrow, we heretofore had the society and assistance of the forementioned fellow-helpers, because now we have them not: yet may it also be a matter of encouragement, because our Presbyterian path, hath been trodden without fainting (yea with joy,) by the foot of them, whose remembrance will be as a sweet perfume unto posterity. Having spoken thus much, give me leave (upon the same account,) 
Mr Cortwright. M. Hildersham. M. Dod. M. Gleaver. M. Dorrell. M. John Paget. M. Bradshaw. M. Ball, etc.  to mind you of some few good old Nonconformists (unto whom many more might be added) who many years since (when under Prelatical power and oppression) endeavoured, by preaching, printing, praying and suffering, to introduce this Presbyterian government which we do now exercise. Though those men disliked the use of superstitious Ceremonies, yet they opposed their tenants and practice, who separated from the Church of England, condemning it, and the Ministry of it as Antichristian: But they studiously sought to maintain the unity of the Spirit in the bond of peace, whose labours God blessed to the conversion of thousands of souls and to the maintaining of the power of godliness all their days, and whose profitable Works do still praise them in the gate? But what need I look so fare backward, seeing we can easily remember a great company who formerly joined with us here in London, in setting up and exercising 
Dr Harris. D. Arrowsmith. D. Tuckney. D. Wilkinson. D. Chambers. D. Wallis. M. Lea. M. Timothy Dod. M. Cawdry. M. Blake. M. Burgess. M. Gower. M. Roberts. M. Burdall. M. Strickland. M. Cauton. M. Fisher. M. Allen Gear, etc.  the Presbyterian government (besides the many others in the several parts of the Land) who now are of chief note for Learning and Piety, in both Universities and other places; whose hearts and prayers (I am confident) still go along with us, for our encouragement.  
As this bright cloud of so many witnesses (some in Heaven and some on earth) may be relieving unto our mourning hearts under our great loss; so (blessed be God) we have not yet cause to complain with the Prophet, that there is no cluster 
* Mic. 7. 1, 2. : for though much contempt is cast upon us (by many, who rather seek great things for themselves in the world, than the things of Jesus Christ) as an inconsiderable number, yet we have (I will speak it to the praise of the Lord) threescore Presbyterian Ministers within the precincts of our Province, who preach profitably, and live godly, who are not tainted with the erroneous tenants either of the Arminians, Antinomians or Anabaptists. And the most high will (I humbly hope) incouragingly appear farther for us in these paths, which (as our consciences be persuaded) are chalked out in the Scriptures of truth, for the welfare of his Churches, and the honour of his own Name by Jesus Christ. Upon all the glory shall be a defence. 
Isa. 4. 5.   
I will conclude this my address unto you (my much honoured brethren) with this hearty prayer, that you may hold on in this good old way, till you be gray-headed; nothing doubting, but that your hairy heads will be a Crown of glory, being found in these ways of righteousness.  
Your loving brother, and fellow labourer in the work of the Gospel, SIMEON ASHE. Novemb. 24th 1654.   
PROV. 16. 31. The hoary head is a Crown of glory, if it be found in the way of righteousness. 
WHosoever knew this Reverend man (either by his own acquaintance or the true Report of others) whose Funeral doth occasion this great Assembly, will acknowledge that my Text is suitable unto the occasion of our meeting. The Lord make my Sermon as serviceable as I know my Text to be seasonable.  
These Proverbs are grave Sentences full of worth and weight, which are the rather to be pondered seriously because of the Authors wisdom and authority; The Proverbs of Solomon, the Son of David, King of Israel; They are entire 
Prov. 1. 1.  Propositions (especially from the beginning of the 10th Chapter) and therefore (for the most part) to be considered without any context or coherence at all. Every Proverb is like a precious Pearl tending to enrich all them with spiritual wisdom, who shall make faithful improvement thereof through God's special grace.  
In the handling of this Proverb (which I have chosen to be the matter of my present discourse) I desire you to attend  
1. The division of the Text.  
2. The interpretation of the words.  
3. And the divine truth from hence tendered unto our consideration.  
The parts of the Text (being an entire Proposition) are two.  
1. The Subject.  
2. The Predicate.  
The Subject or the matter spoken unto is, The hoary head. And the Predicate or that which is asserted lieth in the words following, It is a Crown of glory if it be found in a way of righteousness. Wherein two things are notable.  
1. The high commendation given of old age, The hoary head is a Crown of glory.  
3. The limitation which is warily added, If it be found in the way of righteousness.  
Thus from the Text divided I put forward to the explication of the words herein used; And because the proposition is conditional, I will first open the words in the assertion, and secondly, those which are in the condition.  
First, In the assertion two things are inquirable.  
1. What is meant by the hoary head?  
2. What is to be understood by the Crown of glory?  
In this phrase the hoary head there is a double Metonymy.  
1. A Metonymy of the effect for the cause, viz. hoary head put for old age the cause thereof.  
2. And a Metonymy of the adjunct for the subject, the hoary hairs for the person upon whom they are to be found.  
There is also a Synecdoche in the expression, viz. one part put for the whole; The head for the whole person aged.  
And the language is likewise Metaphorical, for man in his declining age seemeth to be compared unto the Winter, the latter part of the year, wherein the superficies of the earth is white, being covered with hoary frost. This Interpretation is according to sundry parallel passages in the holy Scriptures. I am (said Samuel) old and gray-headed; And with 
1 Sam. 12. 2. Job 15. 14.  us (said Eliphaz) are the gray-headed and very aged men much elder than thy Father. Therefore the Rhetoric being taken off the words, it appeareth, that by the hoary head is signified the aged person.  
If enquiry be made, what is meant by the Crown of glory? I answer, that there is an Hebraism in the words, viz. a Crown of glory put for a glorious Crown: The word glory noteth credit or excellency, as when the strength of the young man 
Prov. 20. 19  is called his glory. Some do render the phrase, A Diadem of glory, The Diadem properly signifying a wreathed hatband, 
Diadema a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo.  with which the ancient Kings did content themselves, as thinking that a Crown only belonged to their gods. Let it be noted that it is more than a garland which may belong to some Conqueror in one exploit, though in all other regards a person mean and considerable. The Crown is appropriated rather unto Kings and Queens amongst the children of men, 
Corona dccoris, est metaphora a regibus. Cartw. Corona ornatissima vel ornatus utl Corona ornans. Pisc.  and here it is set upon the head of the aged person to betoken peculiar honour appertaining to old age; Although the phrase is variously rendered by Interpreters a Crown of glory, a Crown of comeliness, a Crown of ornament, yet the sense is the same in the judgement of all, viz. that old-age is honourable. And to this purpose is the Crown applied unto others in the holy Scriptures, viz. by Solomon unto Parents and their children mutually. children's children are the Crown of 
Prov. 17. 6. Phil. 4. 1.  old men, and the glory of children are their Parents; and upon the same account the Apostle Paul calleth the Philippians his Crown, esteeming it his high honour that they were brought to Christ by his Ministry.  
Secondly, In the condition annexed, If found in the way of righteousness, there are three things enquirable, viz.  
1. What is signified by righteousness.  
2. What the word way doth suggest.  
3. What is hinted in this expression, viz. of being found in this way.  
For the first, I will not spend time in reporting either the various acceptions or uses of the word Righteousness in the holy Scriptures. In this place it noteth a careful conformity unto the revealed will of God, all whose Commandments are righteousness; In which respect Moses saith, This shall 
Psa. 119. 138. Dan. 6. 25.  be our righteousness if we observe to do all these Commandments. For in so doing we do suum cuique trihuere, give every one their right, viz. God, ourselves, and our neighbours, receive due respect by obedience rendered unto laws divine.  
Now before I apply Righteousness in this sense unto the truth in the Text, I must necessarily distinguish betwixt righteousness Legal and Evangelical.  
1. Legal righteousness consists in a complete conformity unto Laws divine in their utmost latitude; And thus our 
Eccl. 7. 29. 1 Joh. 2. 1.  first Parents were habitually righteous at their first creation, and our blessed Saviour was actually Christ the Righteous, But all Adam's posterity fall short hereof both in their nature and practice. As in the estate of unregeneracy the Apostle concludeth all under sin, and saith both of Jews and Gentiles, There is none righteous, no not one; So in the estate of Regeneration, 
Rom. 3. 9, 10.  so many are the imperfections of them who are most complete on earth, that in the sense aforesaid they cannot be accounted righteous. Though David is called a man after Gods own heart, yet his prayer and testimony do attest 
Act. 13. 22. Psa. 143. 2.  this truth, Enter not into judgement with thy Servant, O Lord, for in thy sight shall no man living be justified.  
2. But in a Gospel sense, according to the indulgence and construction of free rich grace, God's gracious servants are said to be righteous. Thus God himself speaketh of Noah, Thee have I seen righteous before me. And this character the 
Gen. 7. 1. Luk. 1. 6.  holy Ghost giveth of Zechary and Elizabeth, They were both righteous before God. And this Evangelicall righteousness doth consist 1. partly in their sincere endeavour to reach perfection, in which respect they are described to be such 
Isa. 51. 1.  who follow after righteousness, whereupon God accepting the will for the deed doth call them rigbteous. 2. And principally, in the imputation of Christ's righteousness unto them upon 
2 Cor. 5. 21. Phil. 3. 9 Jer. 23. 6.  their humble fiducial closures with him by faith unfeigned, who is the Lord our righteousness; Now of this righteousness is the Text to be understood.  
The se second Quaery was, What doth the word way suggest?  
I answer, That God's Servants being as strangers and sojourners 
Psa. 39 12.  in this world, and their life being a travelling toward heaven 
Heb. 11. 9, 10, 13, 14.  their long home, where they look for their everlasting abode; their holy conversation on earth is ealed their way, which suggesteth both the activity and progress of God's grace in the fruits thereof. This Solomon seemeth to speak unto, very clearly and fully, The path of the righteous is as 
Prov. 4. 18.  the shining light which shineth more and more unto the perfect day.  
And to the third demand, I answer, That a person may be said to be found in the way of righteousness, when there is conspicuity and permanency in a godly conversation; when the candle of grace lighted in the heart doth discover itself by its shining, and is kept burning (according to the advice of Christ) that men may see his good works, as it is said, that 
Mat. 5. 16. Act. 11. 23.  Paul saw the grace of God, in the Christians at Antioch; so here when the seed of righteousness rooted in the hearts of aged persons doth so bud and fructify in their lives that such who converse with them do or may find apparent effocts of God's grace in them, than they are found in the way of righteousness. I shall not bestow any more words, or time, in the Exposition of the Text, but proceed according to promise, unto the handling of that seasonable Point of Doctrine which is held forth from this Text. The hoary head is a Crown of glory if it be found in the way of righteousness.  
That Old age attended with the power of grace and the practice 
Doct.  of Religion, is a matter of much honour and commendation.  
Let it be considered from the language in the Text how fare this Truth doth extend, viz. indefinitely to all aged persons who be truly pious;  
1. Of both Sexes, both men and women.  
2. Of all ranks and conditions in the world, whether high or low, rich or poor, whether more nobly descended or more mean and contemptible in regard of descent, whether on the Throne or at the footstool.  
3. Of all qualities, in regard of natural or acquired accomplishments, whether corporally beautified, or deformed, whether more or less enriched with the ornaments of the mind, viz. learning and other abilities for employment either in Church or in Commonwealth.  
4. Of all callings and negotiations amongst men, whether sacred or civil, whether by land or sea, whether in times of war or peace.  
5. And this truth, in this latitude, hath been, is, and will be appliable unto all aged persons, found in the way of righteousness, in all the ages of the world. This is notable from the Original, for as the proposition is universal in reference to all hoary heads found in the way of righteousness, so there is no verb to limit it unto any term of time, either past, present, or to come, but the holy Ghost asserts this truth, in relation to all ages and times of the world: That heretofore, and for the present, and for the future, the hoary head in the way of holiness, hath been, and now is, and hereafter to the end of the world will be a Crown of glory.  
I shall proceed gradually in the proof of the Point, in reference 
Quo magis homo festinat ad finem, tento est vere venerabilior, Clem. Alexand. Eccl. 12. 5. Flores camiterii. Isa. 9 15. Gen. 25. 8. Judg. 8. 32. 2 Chro. 29. 28. Summa est, senectutem illam praesertim quae piis a Deo donatur, honorandam esse. Cartwr. in Text. Prov. 12. 26. Acts 21. 16. Luk. 2. 36, 37.  to the two branches of it.  
First, Old age in itself, is a matter of commendation: The beauty of old men is the grey head: In which respect (as some Expositors judge) the hoary head is compared by Solomon, to the Almond tree flourishing, when the white blossoms do render it very beautiful. And hence also it is, that according to the Heraldry observed in the holy Scripture, the Ancient and the Honourable are both placed together, and many of God's Worthies there recorded, have this character of honour put upon them, that they died in a good old age and full of days (viz.) Abraham, Gideon, David.  
Secondly, The addition of holiness unto the hoary head, addeth much unto the glory of the aged person: and this the holy Ghost doth chief intent in the Text. For the righteous eatenus, because righteous, is more excellent than his neighbour. And therefore under this Notion, many are registered in holy writ to their everlasting credit in the Church of Christ, (viz.) Mnason of Cyprus that old Disciple; and Anna, a Prophetess of a great age, a widow of about fourscore and four years, who departed not from the Temple, but served God, with fastings and prayers night and day.  
Now that righteousness giveth weight unto the Crown which aged persons do wear, may be abundantly manifested.  
1. Because it is one part of God's image in man, with which 
Eccl. 7. 29. Rom. 3. 20. Eph. 4. 24.  he was adorned at his first creation, which was his glory, lost by his fall, and which is restored by his Regeneration. The new man, after God, is created in righteousness.  
2. Because aged persons, thus qualified, are the Emblems of God himself, who is called the ancient of days; and of Jesus 
Dan 7. 9, 13.  Christ, in whose metaphorical description, this is one expression; His head and his hairs were white like wool. 
Rev. 1. 14.   
3. Because the righteous are admitted into near relation and affection with God who is their Father, and loveth them 
Matth. 13. 43. Psal. 146. 8.  dearly. The Lord loveth the righteous. The righteous shall shine in the Kingdom of their Father. Now it was David's honour (as he valued it) to be Son in law to King Saul: And who 
1 Sam. 18. 23.  doth not judge, that it was much to the repute of Daniel, to be called A man beloved by the Lord. Since thou becamest 
Dan. 9 21. Isa. 43. 4.  mine (saith God himself to his people) and wast precious in my sight, thou hast been honourable.  
From these three heads of Arguments jointly considered, the truth under hand, may be undeniably concluded. That the hoary head is a Crown of glory, if it be found in the way of righteousness.  
The Application followeth, which I will give, in manifold Uses, under four heads.  
The first sort of Uses are for Information in three particulars 
Use 1. Information.  well worthy our consideration.  
1. Hence it followeth, that no qualification whatsoever, wherewith the children of men can possibly be adorned, is of so great worth as godliness; because this is said to set a glorious Crown upon the heads of them who are blessed with it. I grant that there are many natural ornaments and acquired accomplishments, which may gain respect, but it is righteousness which wins the Crown. Therefore Solomon saith not, The hoary head is a Crown of glory, if found in the way of raised parts, of great learning, of martial courage, of large commands in the world, or of successful trading to become wealthy, but if it be found in the way of righteousness. Though people who are under no higher principles than sense and humane reason are of another opinion: They bless 
Psal. 10. 3. Mal. 3. 15. Psal. 49. 6. with 18.  the covetous whom God abhorreth, and they do call the proud happy, because set up, when others are abased; because delivered when others are in distress: yea though many boasting themselves in the multitude of their riches, do bless their own souls; yet both God and all those whose judgements are guided by his word, are of another mind. My text telleth you the thoughts of wise Solomon, and if you will hearken unto his father David, you shall understand, that his apprehensions were not different. The Saints (saith he) and the excellent in whom is all my delight. Whence it is notable, that the 
Psal. 16. 2.  Psalmist there doth not only express his judgement personally, but he typically reports the sense of Christ, to give to understand, that himself a man according to God's heart, yea and Christ Jesus infinitely above himself, give this estimate of holy persons, that they are incomparably excellent. And if this be not sufficient to clear the truth of my inference, consider his confident assertion to Saul his Courtiers, who prided themselves in their Courtship, and despised him as a man rejected. Know that the Lord hath set apart him that is 
Psal. 4. 3. Exod. 19 5. with ca 33. 16.  godly for himself: whereas all other persons whatsoever are looked upon by the Lord as lumber, these are his peculiar treasure.  
2. The second corollary is this: If righteousness be a Crown, though it be attained in old age only, then how much more honourable are they, who have been found in the way of righteousness all their life long; from their youth, till their heads are grey. This great commendation, did appertain 
Psal. 71. 18, 18  unto David. O God (saith he) thou hast taught me from my youth, and hitherto have I declared thy wondrous works. Now when I am grey headed, O God forsake me not. And this honour St Paul putteth upon Andronicus and Junia, They are of note among the Apostles, who also were in Christ before me. It maketh 
Rom. 16. 7.  very much to the credit of Christians, when grace which blossomed upon them in the spring of their youth, doth abide green and flourishing in the winter of their age; This might be many ways illustrated, 1. They have served the Lord sundry Apprenticeships; It is an honour to stand (to have a settled abode as servants) before Kings: Thus the Queen of Sheba 
Pro. 22. 29.  expresseth herself in reference unto them who always waited upon King Solomon, Happy are thy men, and happy are 
1 Kin. 10. 8.  these thy Servants who stand continually before thee. Now this, and greater than this, is the renown of them who have been for many years not only retainers but dwelling-servants with the Almighty. 2. They have often been in the field with Christ their Captain, they have fought many battles, and have received many wounds under his Colours and command: The holy Ghost hath seen cause to record in holy Pages some of David's Worthies who had made many brave adventures, and 
2 Sam. 23.  done famous exploits in years past and gone. And what more ordinary then for Soldiers to set forth their own commendations, by relating how many years attending on the Army, with hazards run and wounds received; Now the old Soldiers 
Enumerat milec vulnera.  of Jesus Christ are much more worthy high respect, having been found all along in the ways of righteousness; Such a standard-bearer was Samuel who received press-money 
1 Sam. 3.  from God while he was a child, and could when gray-headed so plead his righteousness that it will be always remembered to his credit and reputation. I am old and gray-headed, 
1 Sam. 12. 2, 3.  Behold, here I am, witness against me before the Lord, and before his Anointed; whose Ox have I taken, or whose Ass have I taken, or whom have I defrauded? whom have I oppressed, or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you: But alas how few amongst them who have had power in their hands can we find, that in their age are thus found in ways of righteousness? 3. They have endured manifold oppositions, losses, and hardships from cruel persecutors; Many hot Summers have scorched them, and many cold winters have pinched them, they have suffered much from open enemies and feigned friends, because of their courageous faithfulness to Jesus Christ, not daring to departed from the way of righteousness. The Apostle Paul reckoneth up his sufferings as so many Ensigns of honour, I will glory also; (saith he,) And in what 
1 Cor. 12. 18.  doth he glory? why, he tells you, In stripes above measure, in prisons more frequent, in deaths oft: Of the Jews five times I 
23,  received forty stripes save one: Thrice was I beaten with rods, 
24,  once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; In journeying often, in perils of 
25,  waters, in perils of robbers, in perils by mine own Countrymen, in perils by the Heathen, in perils in the City, in perils 
26,  in the Wilderness, in perils in the Sea, in perils amongst false brethren; In weariness and painfulness, in watch often, 
27.  in hunger and thirst, in fastings often, in cold and nakedness: And Paul the aged and now also a prisoner of Jesus Christ. 
Philem. 9  Thus this ancient Champion of Christ seems to look upon his several many years' hardships as so many Pearls with which his Crown was beautified and enriched. And doubtless they are so in the account of all them whose judgements are rectified by the word of truth.  
The Third Consequence or Use of Information is this, That it is a very advantageous service to be instrumental in promoting the work of gospel-righteousness in the hearts and ways of men, because by means hereof they receive no less than a Crown of glory. Hence it was that Saint Paul writeth thus to Philemon, Thou owest unto me thine own self; 
Philem. 19  How infinitely beyond all sublunary accommodations are the revenues which come in by grace! The Crown is the highest honour that can be bestowed upon the children of men, and no gain is comparable to that which is received by godliness; Godliness is profitable unto all things, having the promise 
1 Tim. 4. 8.  of the life that now is, and of that which is to come; yea, the greatest profit which we are capable to receive from God himself, is to be made partakers of his holiness, and the fruit 
Heb. 12. 10, 11.  of righteousness is from peculiar paternal love, proper to them whom God doth discipline as his Adopted children: This I note, both to discover unto the people of the world who are their best Friends, and to work in their hearts more high estimations of the Ministers of the Gospel whom God hath ordained to bring sinuers to Christ, that they might be 
2 Cor. 5. 19, 21  the righteousness of God in him. And howsoever the carnal and unthankful world disregard us, yet the Lord doth so highly value this our work, that he will certainly abundantly recompense it, They who turn many to righteousness shall shine 
Dan. 12. 12.  as the Stars for ever and ever: Whereas men do most esteem and most liberally reward such who are instruments to restore their health, to raise their outward estates, and to prefer them unto places of greatness in the world; The most high God who setteth a higher price upon holiness, will make it manifest at the last day, that those who study to bring men into the ways of righteousness shall be most advanced. It hath been looked upon as an honourable employment to set the Crown on a King's head, and doubtless it is no less but far greater to be an instrument according to divine institution to crown sinners with righteousness. Consider that this was foretold by an Angel as an exceeding great honour to be put upon John the Baptist Christ's harbinger, Many of 
Luk. 1. 16, 17.  the Children of Israel shall he turn to the Lord their God, and he shall go before them in the spirit and power of Elias, to turn the disobedient to the wisdom of the Just.  
The fourth and last inference by way of Information is this, viz. That therefore the death of aged godly persons should be much lamented. David and all Israel wept over dead Abner upon this consideration, A great man is fallen; 
2 Sam. 3. 31, 34, 58.  Now who are to be esteemed great if not those who are rightfully crowned? And such are the aged being found in the way of righteousness. The Prophet Isaiah bringeth in the ancient amongst those persons of highest place and power, 
Isa. 3. 2.  whose removal doth weaken both Church and State. And this is one strain in Jeremiah his Lamentations, The Crown is fallen; Now in a safe sense, though not the same, 
Lam. 5. 16.  we may apply it unto the death of the meanest, whose hoary heads were found in the way of righteousness; but it is singularly applicable, when an ancient, prudent, pious Minister is translated by death: Such a providence upon the death of 
Isa. 3. 2. 2 Kin. 2. 12.  Elijah caused Elisha to cry out, My Father, My Father, the Chariot of Israel and the horsemen thereof. And truly such occasion of mourning is administered this day upon our loss of the Reverend, Learned, and godly man, whose Funeral we now celebrate. Neither doth his death alone but the dissolution of sundry other grave and gracious Ministers of the 
Mr Walker. Dr Gouge. Mr Whitaker  Gospel, not long since, in the Neighbourhood, call for our tears and lamentations before the Lord. The Lord rightly affect us with these strokes, and give us the sanctified improvement of them through his grace.  
The second Use followeth, which is for reproof of three 
Use 2. Of Reproof.  sorts of people.  
1. Of those aged persons who seem to be ashamed of their old age, by taking courses to hid it, that they might be accounted young, whereas my Text tells us, that the hoary head is a Crown, and the same wise Solomon saith elsewhere, 
Pro. 20. 29.  The beauty of old men is the gray-head: And the Apostle Paul speaketh of his old age as his credit, and that which should render him the more respectful, Being such a one as 
Philem. 9 Illi canos tingendo, praecipuam reverentiae praerogativam dedecore afficium. Vellendi sunt non pili, sed cupiditaces. Clem. Alex.  Paul the aged. Some of the Ancients took occasion in their days to blame very sharply such persons who either picked out their grey hairs, or else did colour them artificially, that they might not be reputed old; And this advice was added to the reproof, that they should rather pluck up their lusts then pick out their grey hairs, as rendering them many thousand times more unlovely and dishonourable: Believe it you gray-headed persons, that your covetousness, frowardness, hypocrisy, and unrighteousness do make you reproachful, whereas your age with holiness would be your honour.  
2. Of those whose wicked conversation doth cast dis-reputation upon the Crown which God by their many years hath set upon their heads. That Proverb is appliable unto them, As a Jewel of Gold in a Swine's snout, so is a fair woman 
Prov. 11. 22. Dignitas in indigno, est ornamentum in luto.  which is without discretion. Complexion doth not so much beautify as folly doth blemish such a person: In like manner it is very unseemly to see silver hairs soiled with a sinful, debauched conversation; How do oaths, lies, scurrilous cursed speeches and other wickednesses cast mire and fasten rust upon the Crown of old-age. In dealing with these gray-headed sinners I may apply those words of Moses, Do ye thus reward the Lord ye foolish people and unwise? Is this the requital 
Deut. 32. 6.  which you return unto God for his many years patience exercised towards you, and the manifold experiences with long-continued goodness showered down upon you? Do not you yourselves look for better fruit from the trees which you have carefully preserved many winters, and painfully watered many Summers? But if these convincing expostulations will not awaken and reform these people who are weatherbeaten in wickedness, and by long soaking in sin are habituated to do evil, I must mind them of that heavy message delivered from the Lord by the Prophet Isaiah, The sinner being an hundred years old is accursed. The old impenitent 
Isa. 69. 20.  sinner, whatsoever his place, his parts, or his respect in the world be, is accursed. God's curse is not only threatened, but already in a great measure executed upon him, He is cursed, cursed in his soul, and cursed in all his enjoyments and concernments, during the time of his impenitency and unreformedness. 
Patientia laesae, vertitur in surorem.  Here I might be large in discovering the expressions of divine displeasure against people, old in evils as in years, whose decayed, decrepit, withered, weakened bodies might expect pity. The Prophet Jeremiah saith, I am full of 
Jer. 6. 11.  the fury of the Lord, I will pour it forth upon the aged and him that is full of days. And Gods threatening runneth thus, that neither he himself nor those whom he will incense against them, shall have any compassion upon the old man, or him that 
2 Chro. 36. 17. Deut. 32. 25.  stoopeth for age or the man of grey hairs.  
3. Of them who make the aged the objects of their derision. Mr Cartwright hath this note upon the Text, that God hath by this Crown of grey hairs vindicated the aged from all the discredit which their stooping or other infirmities might seem to expose them unto: And it is observed by some 
Natant Hebraei non senilem, sed decrepitam significari aetatem. Cajet. in Text.  that though decrepit old age be suggested in the language of the Text, yet Solomon doth assign it the Crown. This I suggest the rather to give a check unto the young wanton wits which are apt to break jests upon the aged, because of some seeming uncomelinesses which accompany that condition of life. Guilty in this kind was he who scoffingly asked the old man whose body was crooked by reason of old age, Whether he would sell him a bow? These green heads do not consider the greatness of this sin in God's account, who puts this fault into the catalogue of such miscarriages which usher in desolating judgements, viz. The child shall behave himself 
Isa. 4. 5.  proudly against the ancient; And this sin is the more heinous and provoking, when those aged persons are abused, whose near Relations, Offices of honour, accompanied with the power of godliness, do call for all expressions of respect and esteem. Solomon is smart in his reproof of children, who in this kind offend towards their natural parents, The eye that mocketh at his Father and despiseth to obey his mother, the 
Pro. 30. 17.  Ravens of the valley shall pick it out, and the young Eagles shall eat it. How many times are those brought unto the Gallows (as the confessions of some in such cases have manifested) through God's just judgement who have been chargeable with guilt of this kind? And how heavy was the hand of God upon many little children for mocking Elisha the Prophet, There came forth little children out of the City, and mocked 
2 Kin. 2. 23, 24  him, and said unto him, Go up thy bald-head, Go up thou bald-head; And he turned back, and locked upon them, and cursed them in the Name of the Lord, and there came forth two she-bears out of the wood, and tore forty and two children of them. How far this derision of the man of God did reach, I now inquire not, whether to his Function, with relation to his Master Elijah lately taken up into heaven, or only unto his baldness, But this is notable, that childishness and ignorance will not secure such from divine revenge who do dare to deride the aged: What therefore may they expect who have more years on their backs, and should have more grace in their hearts, then to adventure upon this sinful provocation. But yet there is a higher step of aggravation to be added, viz. when righteousness itself which is the chiefest Crown of the aged, is the object of men's derision; when merely the tenderness of men's consciences and their exact walking according to the Word of God doth lay them open unto the jeers of men. The Apostle telleth us that such despise not man 
1 Thes. 4. 7, 8.  only but God also, and he rendereth a double reason thereof, viz. because God hath called us to holiness, and hath likewise given us his Spirit to work it: I remember the words of Solomon, which are appliable to my purpose, whoso mocketh the 
Prov. 17. 5.  poor reproacheth his maker; And the speech (as Mr Cartwright noteth upon the place) extends unto jeering at any bodily defect or deformity whatsoever, whereof God is willing to be accounted the Author. How much more will the Lord interpret those derisions to reach himself, which people shall dare to cast upon his own image in his servants, which is 
Quiopus aliquod ridet, ridet illius opificem. Mercer  their Crown and beauty? For if God take himself to be concerned in the creatures affliction, how much more than in that which tends to his perfection? This way of wickedness argueth a graceless frame of heart, and to them who walk in it may be applied the sharp words of the Prophet, Against whom do you sport yourselves? Against whom make you a wide 
Isa. 57 4.  mouth, and draw out the tongue? Are ye not children of transgression, a false seed? Ishmael by mocking Isaac made way 
Gal, 4. 29, 30. with Gen. 21. 9, 10. Psa. 1. 11.  for his own rejection, and doubtless they are not fare from ruin who have traveled so long in sin that they are got into the Chair of Scorners; When I remember the heavy curse given out against Cham for mocking his old Father 
Jer. 9 21, 22, 25  Noah (for it's conceived that he was thus far guilty) when in an uncomely posture by reason of his drunkenness; I tremble to think what will become of them who break brinish jests with profane Satirical spirits upon God's servants for their sanctity. We read in holy Story that Michol David's wife despised him in her heart, and spoke tauntingly to him upon his zealous dancing before the Lord, and the holy Ghost hath concluded the History with this report, Therefore 
2 Sam. 6. 16, 20, 23.  Michol the daughter of Saul had no child unto the day of her death. And ordinarily this cursed course is attended with the heavy curse of everlasting spiritual barrenness. The Lord grant that these hints may through his blessing, give some check unto that profane boldness, which too frequently breaketh forth amongst the children of men.  
I proceed to the third Use which shall be for trial; For 
Use 3. Of Examination.  it much concerneth all sorts to know how this righteousness may be discerned, which is a Crown of glory to the hoary head. The necessity of this enquiry may be manifested by these two considerations.  
1. Because there are several mistakes in this matter of righteousness amongst men. For there are many who only appear outwardly to be righteous, when the inside discovereth 
Mat. 23. 28.  the contrary, being full of hypocrisy. And there is something like unto justice, which is highly esteemed amongst men, though it be abomination in the sight of God. 
Luk. 16. 15.   
2. That we may neither arrogate nor deny this Crown to ourselves groundlessly, and also that we may be the better able to judge unto whom we are bound to give this honour which God hath put upon them. For as it is the duty of all, so it is the care of God's people in this particular (as in other cases) to guide themselves by discretion and judgement. 
Psa. 112. 5. Four notes of the righteous.   
Now those whom God accounteth truly righteous may be known,  
1. By their unlimited respect unto Gods whole will revealed in his word, as the rule of their obedience for the matter of it. This is the character given of Zachary and Elizabeth, They were both righteous before God, walking in all the Commandments 
Luk. 1. 6.  and Ordinances of the Lord: Therefore here the Query must be, both What is the rule of our conversation? and Whether our endeavours be extended according to the rules of the Scripture universally? For multitudes steer their course rather according to the compass of humane Ordinances 
Isa. 29. 15.  then divine Institutions; And amongst them who seem to have recourse unto Scripture guidance, many are merely partial, picking and choosing according to their pleasure, as Herod who heard John the Baptist, and did many things, but 
Mar. 6. 20. Matth. 19 20, 21, 22.  there was one defect which undid him. And the like might be observed concerning the young man, who fell short in regard of his worldly-mindedness.  
2. By minding the manner, together with the matter of their obedience. To this purpose are the words of Moses, This shall be our righteousness if we observe to do all these Commandments 
Deut. 6. 25.  before the Lord our God as he hath commanded us. As this Scripture speaketh to the former note, viz. there is an observing to do all, q. d. there is a respect unto all God's commands, as David expresseth it, So it suggesteth reference 
Psal. 119. 6.  to the modality with the materiality of our performances. A principle of righteousness will move a man to do 
Quemadmodum Calv. Sicut, Vatab. Isa. 1. 17.  God's Commandments as before him, and as he hath commanded: Whereas his Majesty requireth that good duties should be well done, they esteem it just and equal to endeavour this, not daring to satisfy themselves with outwardness and formality, opus operatum will not down with the person who is regularly righteous; Therefore people in the proof of their righteousness must consider what care they take to be reverend, humble, affectionate, spiritual and upright in their services before the Lord.  
3. By labouring after growth in grace and a more full conformity unto the Laws of the Lord and his deservings; The path of the righteous (saith Solomon) is as the shining light 
Pro. 4. 18.  which shineth more and more unto the perfect day. The Sun doth not more naturally in its progress move towards high noon, than a gracious heart worketh towards perfection. The Apostle Paul having reported his own practice in pressing forward towards the mark, addeth, that those who are sincere are thus minded, and he calleth them perfect because thus they 
Phil. 3. 23, 14, 15.  are in their own aims and endeavours, as in divine acceptance. Because (as Mr Bayns expresseth it) they take up their arrows always on this side the white, therefore they strive to shoot better that they might hit the white, that they might in all regards exactly answer the mind and expectation of the Lord in their conversation; Therefore those are fare from righteousness who stroke their own heads as though they had fully accomplished the mind of God, and speak the language of the Laodicean, I am rich and increased with 
Rev. 3. 17.  goods, and have need of nothing; Setting aside their staves, as though they were got to their journey's end, not looking after increase of grace, as though they had gained enough already 
Ubi incipis, nolle ficri mel or, ibi defines esse bonus.  to serve their turn. And it will be no violation of the Law of charity to affirm, that he was never truly good who doth not strive to be better.  
4. By an humble self denying dependence upon Jesus Christ, looking for divine acceptance through him alone. The holy Apostle notwithstanding his unreprovable course before his conversion (as to men, and according to his light) and his unwearied industry upon his spiritual change, to hit the mark, at which he sincerely leveled, attended with a holy life, free from outward scandal, yet this, this was in his eye and endeavour, to be found in Christ (saith he) not having 
Phil. 3. 9  mine own righteousness which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith. And thus it is also with all other Christians who are Evangelically righteous, because they do daily experience their own defects both in the matter, manner, measure, and end of their obedience, both to the Commandments of the first and second table, therefore in their addresses unto God either for recompense or acceptance, they take up the words of the holy Martyr, None but Christ, None but Christ. This our Apostle himself asserteth, speaking of others as of himself, We rejoice in Christ Jesus, and have no confidence in 
Phil. 3. 3.  the flesh, etc. And he is bold to conclude those to be void of true righteousness who do trust unto their own parts, privileges, or performances whatsoever: Israel which followed after the Law of righteousness hath not attained to the Law of 
Rom. 9 31, 32.  Righteousness; wherefore? Because they sought it not by faith but as it were by the works of the Law. By these four characters of the person who is Evangelically righteous, being faithfully applied, we may be able to know in regard of ourselves, and to guess in reference unto others (upon conversings with them) unto whom the Crown of glory (set upon the hoary head found in the way of righteousness) doth appertain.  
The last Use followeth which is for Exhortation, and it is 
Use 4. Of Exhortation.  to be directed,  
1. To them who are old.  
2. To them who are young.  
I shall begin with the aged, both such who are unrighteous and such who are in the way of righteousness.  
First, The aged persons who abide irreligious are to be persuaded to endeavour a change both of heart and life; Harken unto me you who are fare from righteousness; Remember 
Isa 46. 12. Qui pulcher esse velit, ei quod est in homine pulcherrimum, adornandum est, nempe mens, quam oportet, pulchriorem, & magis decoram ostendere. Clem Alexand. 1 Cor. 9 24, 25 Aetas senectutis est vita immaeulata. Venerabilis senectus virtutum non annorum numero, computata. Non omnis canitieses promiscuè. Jun. & Trem. in Text. Rev. 12. 9 & 20. 2. Vtrumque simul Sumptum. Merc. in Text. 1 Sam. 15. 30.  the  particulars, wherein true righteousness doth consist, and strive with all your strength to attain them, as you do desire a Crown of glory. The Apostle Paul propounds the practice of such who run a race to obtain a corruptible Crown, as an argument to press the like duty. And Scripture-Histories together with the Stories of all ages do record the strange adventures, yea, attempts both ungodly and unnatural to advance unto a Crown: Should not we therefore in the way of God seek this Crown of glory? Now that my advice may be the more prevalent, let these considerations be well weighed.  
1. That the greatest age attainable on earth without righteousness will not procure this Crown; Antiquity without piety doth yield no more credit than the devil is capable of, who is often called the Old Serpent, having had many thousand years' continuance in the world: But when holiness is annexed to the hoary hairs, they honour the head with a Crown. How ambitious are proud men (like Saul) to be honoured amongst the people. Therefore as the laborious Bee sucketh honey out of weeds, let us graciously improve such like examples, to provoke ourselves to seek the honour which cometh in by righteousness.  
2. This righteousness which is attended with a Crown of glory upon earth will undoubtedly bring that which is very much better in heaven. Harken what our Saviour promiseth, The righteous shall shine forth as the Sun in the Kingdom 
Mat. 13. 43.  of their Father. And observe the expectation of David upon this account, As for me I will behold thy face in righteousness, 
Psa. 17. 15.  I shall be satisfied when I awake with thy likeness. Though I may not spend words in illustrating these passages, yet I wish that the aged would seriously consider how much is comprehended in this glorification and this satisfaction assured upon the righteous at the general resurrection.  
3. Who doth not (upon such grounds as have been hinted) desire to die the death of the righteous, as that wretch 
Num. 23. 10.  Balaam did? therefore wisdom would work endeavours to attain righteousness in the time of life. I remember a passage in the promise made by the Angel concerning the success of John the Baptist his Ministry, He shall turn the disobedient 
Luke 1. 17.  to the wisdom of the Just; There is singular wisdom amongst the righteous; as in other regards, so herein, because as they intent the best good as their end, so they seek to accomplish it, not only by wish and woulding, but by the real use of the means sanctified for the obtaining thereof. Let us therefore herein make, imitation.  
4. The unrighteous shall not find any favour with God, because of their grey heads when he cometh to judgement. Somewhat was before suggested to this purpose, therefore now I will only mention two Scriptures, which may be awakening to aged persons sleeping in security. Though a 
Eccl. 8. 12, 13.  sinner do evil an hundred times, and his days be prolonged, yet it shall not be well with the wicked: Forbearance is no acquittance, but God will be sooner or later upon their bones with blows of vengeance; And their shutting out of heaven is so certain, that the Apostle taketh it for granted that none will question it, Know ye not that the unrighteous shall not inherit 
1 Cor. 6. 9  the Kingdom of God? How can you old people give credit to these expressions of divine severity without resolutions to look out after righteousness?  
5. You aged ones are the greatest monuments of divine patience, which should lead you unto repentance; and the Apostle giveth in two considerations, to add strength unto this argument, viz.  
1. Because otherwise your hearts will be more and more obdurate, and yourselves become less and less able to reform.  
2. Because through your abuse of God's forbearance his wrath will be kindled and increased against you. Weigh I pray you his words, Despisest thou the riches of his goodness 
Rom. 2. 4, 5.  and forbearance, and long-suffering? not knowing that the goodness of God leadeth thee to repentance; But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgement of 
Jer. 13. 23.  God: I have been the more earnest in pressing the reformation of the aged sinners, because it is attained with difficulty through their accustomed continuance in wickedness.  
Secondly, I shall bend my advice to the aged who are through God's grace really righteous. These persons are to be persuaded unto real gratitude to the Lord, who hath set a Crown of glory upon their gray-heads. The Psalmist calls 
Psa. 148. 12, 13 Senes ad gratiarum actionem excitare.  upon old men to praise the Name of the Lord; This is one of Mr Cartwright inferences from the Text. And doubtless such aged people have abundant cause to be thankful unto the Almighty. 1. For drawing forth the thread of their lives to so great a length. 2. And especially for converting them unto the way of righteousness.  
First, You may be moved to praise God for your old age by these Meditations.  
1. Because his Highness is the maintainer of our lives, and the lengthener of our days. Notwithstanding the means 
Deut. 30. 20. Act. 17. 28.  used whether ordinary or extraordinary, food, Physic, etc. to continue our days upon earth, yet it must be acknowledged that the Lord holdeth our soul in life. And here let it be 
Psal. 66. 9 Deut. 8. 3.  remembered, that God's blessing giveth strength to bread, and efficacy unto all other means of health. Consider also how much of God's wisdom, power, goodness, patience, etc. hath been daily, yea hourly exercised for your preservation. Mind likewise from how many thousands of dangers his hand of providence hath secured you, both in the time of foolhardy youth and unwieldy old age. Upon such like thoughts the holy Psalmist thus expresseth himself to the Lord, Let my mouth be filled with thy praise and with thy honour 
Psal. 71. 6, 8. 9  all the day.  
2. Because by strokes of death ten thousand have fallen on your sides, on your right hands, and yet it doth not come 
Psa. 91. 7.  nigh to you. What multitudes of men and women, and children more likely to have lived long then yourselves, are dead and gone, but yourselves still abide in the Land of the living? The good young King Josiah is deadly wounded by an Arrow; And old Eli the Priest of the Lord fell from his 
2 Chro. 35. 23, 24. 1 Sam. 4. 18.  seat backward, and his neck broke; What great numbers have lost their lives, some in war, and others in times of peace; yea, very many, much more fitted for the service of Church and Commonwealth than yourselves. In this regard you should look upon yourselves as reserved to magnify the God of your lives and mercies.  
3. It is threatened as a judgement upon a Family when there is not left one aged person belonging to it; There shall not be an old man in thy House; These words speak much displeasure 
1 Sam. 2. 31.  against Eli; Whereas it is an honour to have old stakes standing to support a Family which issued out of an ancient stock; Like as old Oaks are accounted an ornament to a Park, though they bear neither fruit nor leaves. This is one promise made to the man who feareth God, Thou shalt 
Psa. 128. 6. Pro. 17. 5.  live to see thy children's children. And Solomon tells us, The glory of children are their Fathers.  
4. Because your many years have enriched you with manifold 
Et senes magis experientiâ valent, itaque major corum solet esse dignitar. Mercer.  experiences, and this is judged by some Expositors to add much unto the Crown of old age. This I might enlarge, by manifesting the advantages of old men's experiences, both in reference unto their own comfort, and the service of others: The holy Psalmist relieveth his drooping spirit, in an estate of desertion, by improving of Gods ancient administrations. I have considered the days of old, the years of ancient 
Psa. 77. 5, 10, 11. Plena est voluptatis senectus, Si illâ scias uti. Seneca.  times. I will remember the years of the right hand of the most High, I will remember thy wonders of old. Yea the Heathen could knowingly speak of the sweet fruits of old age if men had wisdom to reap them. And all ages do demonstrate, that ancient men, are most meet by their grave counsels to be serviceable unto the public. This Reverend man (whose Funeral we now celebrate, was wont to say, That a few grey hairs would do more work than many young locks. Besides other proofs hereof, the History concerning the different advice given to Rehoboam, by his young and old Counsellors, will 
1 Kin. 12. 6, 8.  sufficiently witness this truth.  
These considerations may quicken the godly aged to gratitude for their hoary heads: but I must add, that they have much more cause to magnify God, for making them godly, because old age may be the gift of common bounty, whereas righteousness is the product of peculiar grace. The wicked may become 
Job 21. 7. Mat. 13. 43.  old, but the righteous are the adopted children of God and the heirs of heaven's glory; Therefore their souls should praise the Lord, because when their lives are redeemed from 
Psa. 30. 11. with 4.  destruction, they are also crowned with loving-kindenesse and tender mercies. Now that I may prevail with you to honour God whose hoary heads are crowned with righteousness, I will briefly propound to your most serious thoughts these following meditations.  
1. That yourselves in the estate of depraved nature were of that number of whom it is most truly said, There is none 
Rom. 3. 9, 10.  righteous, no not one, and that this righteousness which is your 
Eph. 5 9  Crown was the fruit of God's Spirit; Therefore the glory thereof is due unto the Lord and not unto yourselves, because he and not yourselves hath made the difference betwixt 
1 Cor. 4. 7.  you and others.  
2. That the greatest part of mankind doth abide in the ways of unrighteousness; The whole world (saith the Apostle) 
1 Joh. 5. 19 Gen. 18. 32.  lieth in wickedness; The small number of ten righteous persons could not be found in Sodom and Gomorrha with their Suburbs; And before the Flood God himself could not espy any other besides Noah, Thee only have I seen righteous before 
Gen. 7. 1.  me in this age; Now by how much the more rare righteousness is amongst men, by so much the more thankful should we be if God hath wrought it in us.  
3. Can you remember either your own many, strong, and long-continued resistances made against divine assaults, or the manifold Providences and Ordinances, by means whereof you have been brought into the way of righteousness; May not Christ speak unto you as once to Jerusalem, How 
Mar. 23. 37.  often would I and ye would not? yea, for a long time might not this be charged upon you, You always resisted the holy Ghost? 
Act. 7. 51.  And by how many hammerings and humblings, by what showers and Sunshine, by what shake with melt in the Ministry of the Gospel have you been won to the Lord; Now should not all this patience and goodness of God lead you unto thankfulness?  
4. Lastly, Take notice of the various and precious privileges whereof you are made partakers by means of righteousness; These I will only mention without amplification: 
Pro. 3. 16. & 4. 22. Gen. 15. 15. Job 5. 26.  Hereupon you may be confident.  
1. That your lives are lengthened, not only by common providence, but in the pursuance of special promises made unto them who have received peculiar grace.  
2. That you shall be supplied with all necessary accommodations in your passage to heaven; These are Christ's own words unto them who seek righteousness, All these things shall be added unto you. 
Mat. 6. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
3. That you shall undoubtedly persevere to glory, The righteous shall hold on his way.  
4. That all occurrences shall be sanctified to your spiritual 
Job 17. 9  advantage, Say ye to the righteous that it shall be well 
Isa. 3. 10.  with him.  
5. That Gods vigilant eye of providence shall never be withdrawn from you, in which respect you may be the rather 
Job 36. 7.  assured of the seasonable and full accomplishment of all his promises.  
6. That upon Nature's dissolution your souls shall be perfect, 
Heb. 12. 22.  and that at the general Resurrection your bodies and souls shall inherit life eternal. Now who can beleevingly look upon 
Mat. 15. 46. Express thankfulness by a conversation ordered according to Scripture.  himself interested in these glorious obligations of God's grace without a thankful heart?  
If by these many Arguments the hearts of any aged ones, being resolved upon gratitude, shall inquire how they may in realities express their thankfulness unto the Lord, both for his longsufferance and loving-kindenesse towards them. My answer is this, That you shall be regularly and acceptably thankful unto God both for your gray-hairs and your graces, by studying and endeavouring such a frame of heart and course of life as may answer that counsel which himself hath left on record for your guidance in the holy Scriptures which I shall plainly and faithfully impart unto you. But before I mention particulars to direct your behaviour, I shall premise these two things to move attention with resolutions to practise them.  
1. That howsoever, too often, men themselves do not observe when grey hairs are here and there upon them, and 
Hos. 7. 9  many times the aged may seem youthful unto others; yet God doth take exact and particular notice of every aged person in the world. The holy Ghost recordeth when Joshua waxed old, and was stricken in age, and about what time 
Josh. 23. 1. 1 Sam. 17. 12. Gen. 17. Luk. 2.  Jesse (the Father of David) went for an old man in Israel. The like I might discover in regard of Abraham, Sarah, Anna, But I forbear.  
2. That the Lord doth punctually observe all the good, 
Gen. 17. 24. 1 Chro. 23 1. 1 Kin. 13. 11. Gen. 19 4. Eze. 23. 43.  and all the evils of them who are stricken in years, whether they be his own people or others. This I enlarge not by specifying instances, because the naked quotations may be sufficient.  
Having thus briefly premised these things, I proceed to the directions which I find registered in the Word of God, that the aged may know how to order their conversation in some measure of answerableness unto that Crown of glory which the Lord by his grace and their grey hairs hath put upon them.  
In general, They must be of such behaviour as becometh 
Tit. 2. 3.  holiness, whether they be aged men or women, therefore they ought to advance and express the power of God's grace by a diligent improvement of all such means as God hath sanctified. The Apostle John writeth to the Fathers who were knowing men, that they might become more holy. 
1 Joh. 2. 13, 14 Luk. 2. 37.  And old Anna, though truly good, yet waited daily at the Temple, that she might grow better. This I might persuade by many Arguments.  
1. There is no one who hath lived the longest and hath 
Dr Tailor on Tit. 2. 2.  made the best proficiency in Christ's School, that is come to that pillar on which he may write, Ne plus ultra; But when he hath summed up all his rich endowments, shall find cause to conclude with the words of the Apostle, Not as 
Phil. 3. 12.  though I were already perfect.  
2. The grievances of old age are such, and so many, as will call for the exercise of the strongest graces attainable in this life. Solomon reckoneth up some of them, and telleth the aged person, that they will take away the pleasures of his 
Eccl. 12. 2. 3, 4, 5.  life; Then all the faith, patience, and other graces which have been gained will be found weak enough, to wield, the burdens of that estate: This, this was the only support of the Psalmist, when strength and heart did fail, that God was the strength of his heart, and his portion (to live upon) for ever. 
Psa. 73. 26.  In this respect pains should be taken, that as the outward man decayeth, the inward man may be renewed daily. 
2 Cor. 3. 16.   
3. The aged will lie open unto derision and disrespect in regard of the imperfections and weaknesses which attend that condition of life, therefore they should labour by eminency of holiness to secure their credit amongst all sorts of people whatsoever; For nothing doth more awe the hearts of the children of men than the power of godliness appearing in the conversations of God's Servants; As Paul advised young Timothy hereby to prevent contempt, Let no man despise thee, 
1 Tim. 4. 12.  but be an example of the believers in word and conversation, etc. So by means hereof Job had won great estimation amongst all sorts; The young men saw me and hid themselves, and the 
Job. 29. 8.  aged arose and stood up.  
4. The miscarriages of old people are in God's account the more heinous, because they have had most frequent and most ancient experiences of his goodness. By this circumstance the evils of Israel are once and again aggravated. God carried them all the days of old, but they rebelled and vexed 
Isa. 63. 9, 10.  his holy Spirit: Know that it is an evil thing (more than ordinarily evil) that my fear is not in thee, for of old time I have 
Jer. 2. 19, 20.  broken thy yoke, etc.  
5. And I might add that their wickedness will do much 
Persenem vitiosum religio sancta destruitur. Bern.  more mischief tending more to the dishonour of God and the infection of others. In all these regards it nearly concerneth them whom God hath crowned with age and the profession of his Name, to heed their conversation, that it may be suitable unto that dignity which the Lord hath put upon them. It may well become every one of them upon this account, frequently and affectionately to make David's prayer, Now I am old and gray-headed, O Lord forsake me not, 
Psa. 71. 18.  until I have showed thy strength unto this generation, and thy power to every one that is to come. This in general, the particulars follow.  
First, The aged should be full of knowledge as they are full of years; This is taken for granted in many Scripture-passages, With the ancient is wisdom, and in length of days is 
Job 12. 12. Isa. 3. 2.  understanding; And thence it is that the ancient and the prudent are conjoined. Ignorance is much more excusable in the young, who may thus plead, We are but of yesterday, 
Job. 8. 9  and know nothing, because our days upon earth are a shadow; but an old Ignoramus is a thing intolerable: Better is a poor and wise child, than an old and foolish King. When God hath 
Eccl. 4. 13.  set a Crown upon a man's head, and he knoweth not how to wear it; Honour (saith Solomon) is unseemly for a fool: And 
Prov. 26. 1.  this disgrace is the greater when means of knowledge are enjoyed, yea, enjoyed for many years. You (saith the Apostle to some who were members of the Church at Corinth) have not the knowledge of God. I speak this to your shame. And 
1 Cor. 15. 34.  in like manner he greatens this defect in others; When for the time ye ought to be teachers of others, ye have need that one teach 
Heb. 5. 12.  you again which be the first principles of the Oracles of God: Remember how sharply Christ reproveth Nicodemus, Art thou a Master in Israel and knowest not these things? It would 
Joh. 3. 10.  be accounted a great disparagement unto a young man having served out an Apprenticeship, to be unacquainted with the mysteries of his Trade; Now fifty years is above seven years in Sabbath-days, and yet how many of that age (who have had an addition of many weekly Lecture-days) are yet palpably ignorant in the mysteries of salvation? These things I suggest to shame the aged unto endeavours to become rich in understanding.  
Secondly, They should not only be knowing but fruitful, The righteous shall flourish like the palmtree, they shall bring 
Psa. 92. 12, 14.  forth fruit in old age, they shall be fat and flourishing. This may upon good ground be looked for, from them who are truly good, for though the natural radical heat doth abate in old persons, yet the spiritual vigour which they receive from Christ decayeth not. His branches shall spread and his 
Hos. 14. 6, 8.  beauty shall be as the Olive-tree, for from me is thy fruit found. Although age taketh them off from sundry employments, yet they should be doing something according to their abilities. The holy Ghost telleth us of an old man who came from his work out of the field at even; In the evening of our age, towards 
Judg. 19 16.  Sunsetting, we should be found acting in one kind or other for God; and happy is that Servant whom his Lord 
Luk. 12. 43.  when he cometh shall find so doing. Here I will instance in three particulars.  
1. The aged must be Teachers of good things, Days should speak, and the multitude of years should teach wisdom; This 
Tit. 2. 3, 4. Job 3. 2. 7. Gen, 49. Deut. 32. Josh. 23. 1. job 29. 15. Mat. 12. 35. & 13. 52. 1 Tim. 4. 7.  was the practice of old Jacob, Moses, Joshua, etc. And Job reporteth this as a ground of his comfort, I was eyes to the blind, unto me men gave ear, and waited, and kept silence at my counsel. You must bring forth of your treasure good things, both new and old, and not trifle out the latter part of your days in telling old wives Fables.  
2. They must communicate their experiences, Hear this, ye old men, Hath this been in your days? Tell ye your children 
joel. 1. 2, 3.  of it, and let your children tell their children, and their children another generation. This hath been the custom of God's 
Psa. 78. 1. Psa. 66. 16, 20. Num. 33. 1, 2.  Worthies in all ages, according to his command, whereby themselves have received comfort, others benefit, and God glory. And this I seriously persuade, though I have not leisure to enlarge it. Let future ages understand the most remarkable passages of God's Providence which you have experienced, whereby sin may be rendered odious, and Christ with the ways of faith and holiness may be represented precious to the souls of succeeding ages.  
3. They should endeavour to clear both their own credit and consciences, in reference unto all their conversings in the world. This I propound from the example of Samuel, when he was old and gray-headed, pointing only at the Story, 
1 Sam. 12. 1, 2, 3, 4, 5.  which is well worth consideration and imitation. And in this practice let the honour of Religion be rather vindicated then your own. Give God the glory of your own unreprovable conversation, and for your known miscarriages express your repentance, which will produce both present inward peace and future reputation.  
Thirdly, The aged should possess their souls with patience, This is one of the particulars which St Paul adviseth Titus to press upon old men, viz. that they be sound in patience. This 
Tit. 2. 2.  grace of patience considered under a threefold notion, is needful, and would be commendable in them.  
1. Patience in waiting for the full accomplishment of all God's Promises. You have need of Patience (saith the Apostle) 
Heb. 10. 35.  that after ye have done the will of God, you might receive the promise. And St James propounds the practice of the Husbandman to persuade this; Behold, the Husbandman waiteth 
jam. 5. 7.  for the precious fruit of the earth, and hath long patience for it. I may tell you whose heads are grey, whose lives have been a long seedtime in ways of well-doing, Behold, the fields are 
joh. 4. 35.  white already to harvest; Your time of reaping is at hand, therefore hold up your heads and hopes in a patiented expectation of your recompense of reward.  
2. Patience in forbearing those who load you with provocations. In this case let David be your Example, who silently 
2 Sam. 16. 10.  without yielding unto motions made for revenge, submitted unto that affliction with which God did exercise him, through the curse of Shimei. With how much contempt doth the Lion (the King of Beasts) pass on his way, notwithstanding the barkings of angry dogs? Therefore you aged ones who are crowned both with gray-hairs and graces, Look upon yourselves as ready to set foot into your palace, and to take possession of the Kingdom prepared for you; and hereupon with a holy scorn sleight all the clamours and snarlings of them, who speak evil of you because you refuse 
1 Pet. 4. 1, 4.  to run with them into the same excess of riot.  
3. Especially Patience in a calm and cheerful bearing of all those infirmities and afflictions which are wont to accompany old age. Remember that your age is your Crown, and therefore carry it with contentment, though it cause your heads to ache. M. Cartwright upon my Text hath this note, 
Adversus senectutis incommoda, & difficultates, recreare debet.  That the holy Ghost doth purposely tell the aged, that the hoary head is a Crown, that by this consideration he might relieve them under all the grievances which attend that condition of life. M. Muffet upon my Text speaketh thus, Old age is born up by these two staves, 1. Life well-spent, 2. Hope of future glory. And Bishop Hall hath this expression in his Meditations and Vows: I account old age the best age, 1. Because the inconveniences of it are only bodily, with a better estate of mind. 2. Because nearer to dissolution. Hereunto he addeth this Story, When a man told a Philosopher, that he was sorry to see him so old: he returned this answer, Be sorry rather that ever I was young to be a fool: Many such like Meditations might be added to check frowardness, to maintain patience under all the pressures of old age, but I shall refer to the  privileges which appertain unto them whose hoary heads are found in the way of righteousness.  
Fourthly, They should be sound in faith; 1. Both in the doctrine 
Tit. 2. 2.  of faith, in the truth of the Scripture, having had long time for trial, to discern betwixt things which differ, and therefore in reference to Fundamentals at least they should be able to say with David to God, Concerning these thy Testimonies, 
Psa. 119. 152. Rom. 4. 19 Luk. 2. 25. Deut. 34. 1.  I have known of old that thou hast founded them for ever. 2. And in the grace of faith, being strong in confidence, whereby they shall with old Abraham glorify God, and with old Simeon go singing to heaven; It was an easy thing with Moses to die when God had showed him the promised Land: And it's a good sight to behold ancient Christians carried out of this world with full sail of assurance, hearing them to speak, as Job did, I know that my Redeemer liveth, 
job 19 25, 26, 27.  and though after my skin worms destroy my flesh, yet in my flesh I shall see God, whom I shall see for myself, etc. It well becometh them likewise in times of trouble to plead their old experiences with bold confidence, Why withdrawest thou 
Psa. 74. 11, 12. & 71. 17, 19, 21  thine hand, even thy right hand, pluck it out of thy bosom, for God is my King of old. Whereas their infidelity is the more inexcusable in itself, and the more provoking unto God, because manifold providences both in former and later years, have evidenced unto them God's power and truth; They 
Psa. 106. 21, 22 23, 24.  forgot God their Saviour which had done great things in Egypt, wondrous things in the Land of Ham, and terrible things by the Red Sea, therefore he said that he would destroy them, etc. they believed not his Word. And hence it was that both Moses 
Numb. 20. 12. Luk. 1. 18.  and old Zechary were so severely dealt with for their incredulity.  
Fifthly, They should be sound in charity, This the Apostle 
Tit. 2. 2.  addeth to the former. And it is very reasonable in many regards; for as they have long lived upon God's love, so they have received most kindnesses from men in manifold exigences, and the necessities of their old age do call for continued and renewed compassion from time to time. Here I shall only touch upon three Rules to guide this grace in its exercise.  
1. For purity, their love should be most enlarged upon the account of piety. As it was the praise of Titus, that his 
2 Cor. 7. 15.  inward affection was more abundant whilst he remembered the obedience of the Corinthians; When special kindness is showed towards them who are of the household of faith. 
Gal. 6. 10.   
2. For perpetuity, they must not be weary of works of charity: 
Gal. 6. 9 Charitas quae defini potest nunquam vera fuit. Aug.  And doubtless if love be true it will be constant, for a friend loveth at all times.  
3. For quantity, it should be increased, and it will be to their high commendation if their works of mercy (as of other kinds) be more at the last then at the first. And therefore 
Rev. 2. 19  covetousness should be cashiered, as the cutthroat of charity.  
Moreover, I might persuade from the authority of Saint Paul, sobriety, temperance, and gravity. For temperance let 
Tit. 2. 2. 2 Sam. 19 35.  old Barzillai be an example unto the aged, whose moderation in reference to the dainties of a Court tendered unto him, was very great. And let the sad consequences of Noah 
Gen. 9 21. Alto aetas alios mores postulat.  his intemperance give caution for sobriety unto all ancient persons whatsoever. As for gravity, it's a virtue opposed to lightness and apishness; It should be expressed in countenance, speech, and apparel, etc. But these things I must not enlarge. And I will only name what the Apostle addeth in relation to old women. They must not be false accusers; His word suggests that false accusers are devil-like, having 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tit. 2. 3. joh. 8. 44. jam. 3. 6.  tongues set on fire by hell. This may be a sufficient watchword to warn them to keep at a distance from such exorbitances; The last thing which I will advise all ancient persons unto, is constancy and perseverance in ways of righteousness, according to all the former directions; I would propound the resolution of David when old and gray-headed for your imitation, I will hope continually, and will yet praise thee more and 
Psa. 71. 9- 14.  more, etc. You should be unmoveable like unto old Oaks, deeply rooted, which are not turned hither and thither, this way and that way, by every contrary wind. Remember the speech of old Polycarpus when tempted to Apostasy, God hath been my good Master for 85 years, therefore I will not forsake him: As Arguments to move endeavours after steadiness both in the profession and practice of the truth, take these short particulars into your serious consideration.  
1. In the winter of your age, you may probably be assaulted with violent storms. When thou shalt be old (saith Christ to Peter) another shall gird thee and carry thee whither 
joh. 21. 18, 19  thou wouldst not: This spoke he, signifying by what death he should glorify God.  
2. You are in danger of declining. Good old Ely towards 
1 Sam. 2. 22. with cap. 3. 13.  the end of his life was woefully cooled in his zeal for God, as his indulgence towards his Sons, did manifest. And when Solomon was old, his wives turned away his heart after other 
1 King. 11. 4.  gods, and his heart was not perfect with the Lord his God, as was the heart of David his father. These examples may give you an Alarm; for neither high parts, nor saving grace, will secure you from porttall apostasy, therefore you should be watchful.  
3. God doth not change or abate in his goodness toward you, but he speaketh unto you as to old Israel. You are borne 
Isa. 46. 3, 4.  by me from the belly which are carried from the womb. And even to your old age I am he, and even to hoar hairs will I carry you. Now should not God's immutability in his favours notwithstanding your great unworthiness, engage you strongly to hold close unto his Majesty without any backslidings!  
4. Your fruitfulness in age, will add to your comfort when you die, and to your honour afterwards. The promise of God speaketh thus much: Thou shalt come to thy grave in 
Job 5. 26.  a full age, like as a shock of Corn cometh in in his season. Unto which might be added St Paul's experience; I have fought a 
2 Tim. 4. 7, 8.  good fight, I have finished my course, I have kept the faith: Henceforth is laid up for me a Crown of righteousness, which the 
Mortem plenus expeto. Seneca.  Lord the righteous Judge shall give me at that day.  
Having finished my Exhortation to the aged, I shall direct my counsel unto them who are young; wherein I will be the shorter, because I have been so large in the former, and I will cast mine advice under three heads.  
First, To seek the lengthening of their lives, that they may attain the Crown of glory, which belongeth to the hoary head.  
And for this end,  
1. Let them warily decline all life-endangering practices. I will instance in some. quarrelings, fightings, whereby many in the flower of their age lose their lives, whereof there are sad experiences every where. Whoredom is another life-shortning 
Pro. 2. 18. Pro. 7. 11.  sin: Solomon telleth us, that the Harlot's house inclineth to death, & her paths unto the dead. And he foretelleth the young man, what will be the consequence of that course; Thou shalt mourn at the last, when thy flesh and thy body are consumed. And unto both the former, I may add drunkenness and gluttony, for as the strength of nature is wasted, and the body is filled with diseases through intemperancy; and by reason hereof the forementioned evils of quarrelling and whoring are much fomented. The words of Solomon are here considerable: 
Pro. 23. 29, 30, 31, 32, 33, 34.  Who hath woe? who hath sorrow? who hath contentions, who hath wounds, who hath redness of eyes! They that tarry long at the wine, they that go to seek mixed wine, etc. At the last it biteth like a Serpent, and stingeth like an Adder. Thine eyes shall behold strange women, yea thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast. Finally, Take heed of all such ways of wickedness, which may justly bring you under the Magistrate's sword, or expose you to the deadly blows of divine displeasure: Bloody 
Psal. 55. 23.  and deceitful men shall not live out half their days.  
2. Let them betake themselves unto such courses, whereunto God hath promised length of days. The Lord in the fifth Commandment, persuadeth every child to honour and obey his parents, upon this consideration, that thy days 
Deu. 5. 16.  may be prolonged. Yea the whole course of obediential conformity unto all God's Commandments, is pressed by this argument; What man is he that desireth life, and loveth many 
Ps. 34. 12, 13, 14.  days that he may see good? keep thy tongue from evil, and thy lips from speaking guile. Depart from evil and do good. And 
Diodate. Contingere solum iis qui justè viverunt, etc. quod sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Piscator. Hujus vitae brevitas, longiore in summa beatitate, vita compensatur. Cart. 2 Tim. 2. 22.  some Expositors do suggest from my Text, that walking in the way of righteousness, is a means to obtain the honour of an hoary head. God ordinarily granteth long life unto good men. This is most certain, that God will either lengthen the lives of such upon earth, or else crown them with life eternal in Heaven. This lets in the second head of advice to be bestowed upon young persons.  
Secondly, To seek righteousness. This was St Paul's counsel unto young Timothy, Fellow righteousness. And the doctrine under hand is a strong argument to back it, which David pressed upon his son Solomon, when young and tender; who speaking of sanctifying grace under the name of wisdom, useth these words; Exalt her and she shall promote 
Prov. 4. 3, 4, with v. 8, 9  thee, she shall bring thee to honour when thou dost embrace her. She shall give to thine head an ornament, a Crown shall she deliver to thee. Righteousness therefore will be a Crown of glory, unto the green-headed, as well as unto the gray-headed, which should move the young to look out after it.  
Now that my persuasion may be the more prevalent with young ones, I shall commend these following particulars unto their serious consideration.  
1. God's express command: Remember now thy Creator 
Eccl. 12. 1.  in the days of thy youth. If you acknowledge his Sovereignty over you, as your Maker, is it not rational that you should suddenly submit unto his government?  
2. The examples of such young ones, who came in unto 
2 Chron. 34. Dan. 1. & 3. 2 Tim. 3. 15.  God graciously in the morning of their age: Josiah, Daniel, Shadrack, Meshach and Abednego, as also Timothy; but especially set Christ before your eyes, who when he was 
Luk. 2. 42, 51.  twelve years old, did famously express the power of grace. Do you judge godliness commendable in them, wherefore then do you not endeavour imitation?  
3. The advantages of seeking grace betimes, early in the 
Heb. 3. 7, 8, 13. Qui non est hodie, cras minus aptus erit. 1 King. 14. 3, with 13. Mark. 10. 21. Discipulum minimum Christus amavit plurimum. Joh. 21. 20. Pro. 22. 6. Quo semel est imbutae recens, Joh. 15. 8. 1 Cor. 15. 58.  morning of youth. I shall name some of them without enlargement (viz.) The work will be to yourselves the more easy (as the bowing of the twig while tender,) and to God the more acceptable, when the first fruits are consecrated unto his Majesty. Christ is said to love the moral young man; and it is conjectured, that John had the more tender respect, because he came unto Christ so soon. The gracious seasonings in youth, will also make the conversation more savoury afterwards: And the sooner you undertake God's service, the more glory you shall bring unto his Name, the larger recompense likewise yourselves shall receive. Finally, this will be an encouragement, unto your hopeful addresses unto the Lord, as need may require. Mark David's manner of pleading in prayer; O God thou hast taught me from my youth, and hitherto I have declared thy wondrous works. Now 
Psa. 71. 17, 18.  also when I am old and grey headed O God forsake me not.  
4. The necessity of endeavouring to be godly in the time of youth. This might be sundry ways manifested: Because than most subject to satisfy many sinful corrruptions. As the boiling pots cast up the most scum, so in the heat of youth, there are strongest inclinations to passions, revenge, lasciviousness, intemperance. etc. In which respect the Apostle saw cause to give Timothy this counsel; Fly youthful lusts, but follow righteousness, faith, charity, peace, etc. And the 
2 Tim. 2. 22.  breaking forth of wickedness in youth, will breed bitter complaints in old age. As the aged are wont to feel pain in those bones which were bruised or broken, when they were young. Thou writest bitter things against me (saith Job) and makest me 
Job 13. 26.  to possess the iniquities of my youth. Ephraim also maketh pitiful moan, bearing the reproach of youth. Yea, suppose you 
Jer. 31. 19  should be secured from all gross evils, while young; yet if ever the Lord bring you home unto himself, by the power of 
Nimis serò, ad te veni Domine.  an effectual calling, this will be a cut upon your hearts (as it was to Augustine,) that you came in to God no sooner. How will you bewail your folly and great ingratitude unto 
Mal. 1. 8, 13, 14  God, that the devil hath been gratified by your first-fruits, and that only the refuse, dregs, and withered stuff of old age, is reserved for God. And if the Lord should punish your obstinacy in youth, with final impenitence, how sad would your reckoning be at the last day? for this is most certain, that when you have sowed your wild oats, and satisfied the sinful desires of youth, for all these things God will bring you 
Eccl. 11. 9  to judgement. The Lord give young ones to dwell upon these meditations, and to lay them seriously unto their hearts. Here I might justly take up a great lamentation, considering that averseness unto the power of piety, which is every where to be found amongst young people, notwithstanding instructions, convictions, ministerial persuasions, together with some motions of God's Spirit upon their hearts, with which their souls are assaulted for good from time to time. They will acknowledge the reasonableness of our advice; they will shed tears 
Impius & foelix, sic simul esse cupit.  being reproved for their regardlessness of God and of their own souls; yea they will make fair promises of amendment for time to come. But, alas, alas, poor foolish creatures, how careless in seeking to keep these spiritual sparks alive in their own bosoms. How soon do these good motions die within 
Bonum quaris, malum facis, in contraria curris. August. Inter mortis metum & vitae tormenta miscre fluctuant. Seneca.  them. They would have the Crown tendered, but will not resolutely hold on in the use of God's means to obtain it. Fain they would save their souls, and yet satisfy their sinful lusts also. And thus they fluctuate as a wave upon the sea, carried hither and thither by contrary winds. Whereas they should upon a serious consideration (whether it be better to serve God or the devil, to save the soul, or to hazard the loss of it unto eternity) work themselves unto an unmoveable determination, to seek the Crown of glory in the way of righteousness.  
Thirdly, To yield due, reverend respect unto aged persons, especially to such in whom the power of grace doth most eminently appear. Mr Cartwright upon my Text presseth this duty, arguing from our honouring them whom men Crown, unto such to whom God assigneth the Crown of glory. As there should be testifications of high respect unto all such, so especially 1. To our natural parents Honour thy Father 
Exod. 20. 12. 1 Tim. 5. 17.  and thy Mother. 2. And to those whose Office and faithfulness in discharging it, doth call for double honour.  
Now this honourable respect of the aged (especially if godly) must be expressed,  
1. By reverend gestures: Thou shalt rise up before the hoary 
Leu. 19 32.  head, and honour the face of the old man.  
2. By giving them the precedency, in speaking in all cases to be debated. Elihu said, I am young and ye are very old, 
Job 32. 6, 7. Adolescens bis interrogatus respondeat. Bern.  wherefore I was afraid and durst not show mine opinion. I said, Days should speak and multitude of years should teach wisdom.  
3. By testimonies of due estimation to their persons, even at those times when there may be occasion to blame some of their practices. Rebuke not an Elder, but entreat him as a Father. 
1 Tim. 5. 1.   
4. By submitting unto their grave and gracious counsels. Likewise ye younger, submit yourselves unto the elder. The Apostle 
1 Pet. 5. 5. Philem. 9  styleth himself Paul the aged, to prevail with Philemon to yield unto his advice.  
5. By preferring them (if in all other regards comparison be equal) in discoveries of love and estimation. As it was agreed upon betwixt Paul and the Disciples, that he should rather lodge at the house of Mnason an old Disciple, than any 
Acts 21. 16.  where else. By thus doing, we shall witness to the world that our judgements are rectified, and our conversations are ordered by the word of truth, and that therefore we account the hoary-head to be a Crown of glory, if it be found in the way of righteousness.  
Now having concluded my discourse upon the Text, I know it is expected, that I should speak unto the occasion of our meeting concerning this Reverend Father (whose Funeral we now celebrate) I will premise this, that a full Narrative of his long well-spent Life, cannot be expected from my report at this time, but I hope that it will in due time be drawn up and handed unto you for his honourable remembrance, and for imitation unto posterity, by One who wasfully acquainted both with his Life and Death.  
In general this I dare assert with confidence (wherein I doubt not your consent) that his hoary head was a Crown of glory, for it was found in the way of righteousness. Through God's good providence, he had a long time worn this his Crown, for he was well nigh Fourscore years old. Notwithstanding this his great age, yet (through unusual divine indulgence) his strength was not labour and sorrow, for he 
Psal. 90. 10.  was neither afflicted with the Stone, or Gout, or Cramp, or any Cough; but he laboured only (as I have often heard him say) under the disease of weak old age. That which is recorded of Abraham, may be applied to him, That he died in a 
Gen. 25. 8.  good old age, an old man and full of years. Neither were the abilities of his mind abated, but his understanding and memory continued strong, even unto his end. As all his Works published, do proclaim his incomparable learning in all kinds: so those which were lately printed do witness that Academical studies (when he was young) were fresh and ready for improvement in his old age. And the promise made to the righteous man, was verified in him, He shall bring forth 
Psal. 92. 14.  fruit in old age, he shall be fat and flourishing. In all which regards, whether we consider the continued healthful frame of his body, or the uninterrupted fruitfulness of the gifts and graces of his spirit, it may be truly said of him, in reference to his death. That he is come to his grave in a full age, like as a 
Job 5. 26.  shock of Corn cometh in in his season. But that I may not anticipate the intended Narrative of his whole Life, I shall only declare two or three passages towards the end of his days. When he looked upon the weakening distempers (which had caused him to keep his bed) as the Arrest of death, he was pleased (through his love to my worthless self) to give order that I should be certified of his weakness, that he might be remembered before the Lord in my prayers; and also that I might be requested, as from himself, to perform the like office of respect for him, which I had lately done for his Reverend neighbour Mr Whitaker, by preaching his Funeral Sermon. Upon this intelligence the next morning I hastened unto him, to witness mine unfeigned love and honourable respect of him, as also to put this work (which I have now performed) with his approbation, upon an abler hand: but finding him altogether unwilling to excuse me, I thought it more meet to undertake it, then to distemper his spirit by my refusal. By reason of his very great weakness he could not speak much, but that which he said was weighty and savoury, which I will faithfully relate: His words were these; I am now conflicting with my last Adversary, though I believe the sting is taken out. Nature will struggle, but I humbly submit unto the good pleasure of God. I hearty beg the pardon of my many sins, especially of my want of sedulity and fidelity in my public and private charge, hoping to be washed with Christ's blood, and desiring to be translated out of this restless condition. I expect daily, yea hourly to be translated into that everlasting rest, which God hath prepared for them who are interested in his Christ: And I pray God to bless you, and his whole Ministry every where.  
These were his last words unto me, upon which I might much enlarge myself; but I leave the improvement hereof, and of his laborious exemplary Life, unto your conscientious endeavours. Although he be now dead, yet he still liveth by his worthy Works already printed, unto which I hope many more (which be left ready for the Press) will be added for future profit in the Church of Christ. I conclude, with hearty desires, that this sad providence, in his death, may be sanctified unto us all, and especially unto his nearest Relations, through God's rich grace in Jesus Christ.  
FINIS.   

The Narrative of the Life and Death of Mr GATAKER.  
Mr THOMAS GATAKER or GATACRE (for so he wrote himself, till of later years to prevent miscalling occasioned frequently by the view of the letters he changed it into GATAKER) was a branch of an ancient Family, so firmly by God's providence planted in Shropshire, that the stock hath continued in the same House, carrying the Name of its owner, and known by the title of Gatacre-Hall, by an uninterrupted succession from the time of K. Edward the Confessor. His Father Mr Thomas Gatacre (being not the eldest son of William Gatacre) was designed by his Parents to the study of the Law, in order to which he was a student at the Temple. During the course of that institution, he occasionally coming to visit some Kindred (than high in place and power,) was often present at the examination of some Christian confessors of the Gospel, in those severe times wherein Satan armed all his forces to suppress that dawning light which threatened ruin to his kingdom of darkness. The harshness of those proceed, together with the constancy of the good, though simple Christians, that with evidence of truth and resolution of mind maintained Faith and a good conscience, were of great moment with him to facilitate the entertainment of that purer doctrine of the Gospel which began to shine into his soul. This being apprehended by his Parents, they jealous of his change, sent him over to Lorain in Flanders, and to win him to a compliance in religion, settled upon him an estate in Lease of 200 per annum old rent. but like St Paul, Phil. 3. he counted all outward advantages as nothing in comparison of the knowledge of Christ Jesus. Therefore his Father perceiving his unchangeable steadfastness in that choice (which had nothing to prejudice it but the seeming novelty,) recalled him, and with great displeasure revoked his own Grant, which yet could not take effect without the Son's consent. But the young disciple had already learned the hard lesson of self-denial and forsaking all to follow Christ. Therefore to preserve his conscience, he gave up that which had been the bait of Apostasy. Now the Lord (that hath promised to his faithful followers satisfaction for all their losses) raised him up Friends, by whose means and advice he pursued his studies at Oxford, and in process of time, (when not only the clouds of ignorance and superstition were dispelled, but also the showers of blood were blown over) he took upon him the public Ministry of the Gospel. He was household Chaplain to Robert Earl of Leicester, and Pastor of St Edmunds in Lumbertstreet London. In that Parsonage-house by his Wife Margaret, being of an honest Family of the Pigot's in Hertfordshire, (among other Children) he had this Son Thomas, born Sept 4. A. D 1574.  
In his Childhood he was so addicted to those means which his Parents applied him unto, for the implanting in him the seeds of good literature, that he needed a bridle rather than a spur; for his love of Learning (equal to that admirable capacity wherewith the Father of Lights had furnished him) was so active in the acquiring of it, that his Father hath often gently chidden him from his book. Neither were his nimble wit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. Epitrph. Basil.  sharp reason, and vast memory perverted to be the instruments of that debauchery wherewith the corruption of our nature doth too often slain and deflower our first days: for he had a lovely gravity in his young conversation; so that, what Greg. Nazianzen said of the great Basil, might be averred of him, that he held forth Learning beyond his age, and a fixedness of Manners more considerable than his Learning.  
Having happily dispatched his tyrocinnia of first exercises in the Grammer-Schools (wherein he overcame by strange industry the difficulties which that age, destitute of many helps our present days enjoy, conflicted withal; and outstripped many that ran in the same course,) before he had completed sixteen years. A. D. 1590. He was by his Father placed in St john's College in Cambridge. Not long after his settlement there, his Father (being called by God to receive the reward of his labours) left him not wholly destitute, yet not sufficiently provided for any long continuance of his studies there. But God that hath engaged his truth and mercy to the upright, even for their seed also (Psal. 112. 1, 2.) (especially when the Son doth not degenerate or thwart the providence of God, by a forfeiture of his title to the Promises,) provided friends and means for him, who was by an hidden counsel then designed to be an instrument of doing service to the Church of Christ. Thus the fruit was not nipped in a promising bud, by the frost of want.  
Now, not from mere favour, but from merit (upon the proof of his Learning) he was chosen Scholar of that worthy Society, wherein he continued his Studies with unwearied diligence and happy success, till he with Abilities answerable to his Degree, commenced Master of Arts. Take for an instance of his Industry this (viz. that he was a constant Auditor of that eminent Light of Learning Mr Jo. Boys, who read a Greek Lecture in his bed to certain young Students that preferred antelucana studia before their rest and ease. The Notes of those praelections he kept as a treasure, and being visited by Mr Boys many years after, he produced them, to the no small joy of the good old man, who professed himself made some years younger by that entertainment.  
Then was contracted that straight friendship betwixt Mr Gataker and that faithful servant of Christ Mr Rich. Stock, which continued until the death of this Reverend Minister, as appears by the testimony given unto him at his Funeral.  
An evidence of the good esteem which Mr Gataker had now acquired for his Learning and Piety was this, that a College being then to be erected by the munificence of the Countess of Sussex, the trusties of that Foundress (Persons eminent for Zeal and Prudence,) did choose him to be one of that Society. They transplanted him into that new Nursery of Arts and Religion, being confident that he would (as he did by Christ's assistance) prove fruitful for the ornament and benefit of that Seminary. Indeed they laid hold of him before the house was fit for inhabitants, fearing lest so fair and promising a flower should be taken up by some other hand. But while the College was in building (that he might not lose any opportunity of doing good,) he retired to Mr William Aylofes house in Essex, who had gained him that he might instruct both himself in the Hebrew Tongue, and his eldest Son in Literature proper to his age. In this Family, partly by his own inclination, and partly by the encouragement of the Governors thereof, he performed holy Duties for the instruction of the whole household, expounding a portion of Scripture every morning, that the Sun of Righteousness might as constantly arise, as the day broke in upon them. In this Exercise, whereby he laboured & proficere & prodesse (both to edify others and himself) he dispatched the Epistles of the Apostles, the Prophecies of Isaiah, and a good part of the book of Job, rendering the Text out of the Original Languages, and thence delivering clear explications,, and also deducing useful observations. Dr Stern then Suffragan of Colchester (visiting the Mistress of the Family, to whom he was nearly related,) happened to be present at this Exercise, when Mr Gataker explicated the first Chapter of St Paul's Epistle to the Ephesians, which is known to be most pregnant of deep divine mysteries. This portion of holy Writ he treated upon with so happy elucidations, that the judicious Doctor much satisfied with the performance, and admiring the endowments of Mr Gataker, exhorted him instantly to take holy Orders, whereby those Gifts might be authorized for public use, and improved for the building up of the Church, and withal offered him his assistance in that business. But he well weighing the burden of that Calling, and modestly judging of his own ability, which he conceived disproportionable to that Office (to the full discharge whereof the Apostle hath set, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who is sufficient?) thanked the Doctor for his kind offer, but deferred the matter to further consideration. Afterward by the advice of the Reverend Mr Hen. Alvey, formerly his Tutor, and in this business taken for a Counsellor, upon his remonstrance of divers reasons, and the instances of Dr Stern afresh reiterated, he assented to be Ordained by the said Suffragan.  
The Fabric of Sidney-Sussex-Colledge being now consummated, he betook himself to the station designed him, and to the work depending thereon, wherein his pains for seasoning young Students with principles of piety and learning were both great and prosperous; for some of them that watered their gardens at his Spring, or lighted their Lamps at his Light, grew up to eminency, as M. Jo. Hoyl and M. Tho. Pell afterwards worthy Fellows of the same Society.  
About that time certain persons zealous of promoting the glory of God and gaining souls to Christ, that lay in a sad condition through the defect of Pastors able to teach and lead the people in the ways of truth, life, and peace, especially M. Abdias Ashton of St john's, and M. William Bedel of Emmanuel, set on foot a design of preaching in places adjacent to the University even to a considerable distance; These invited M. Gataker to be a partner in this labour; Being drawn in and encouraged by them, he preached every Lord's day at Everton (a village in the meeting-confines of Cambridge, Bedford, and Huntingtonshire) where a decrepit man (reported to be 30. years above an 100) sustained the Name of Vicar, Vix magni nominis umbra. Here a Family of Burgoins resident in that place deserveth this Honourable remembrance, that M. Roger Burgoin during that time used M. Gataker with great humanity, which by him was construed to be the effect of his piety.  
After half a year thus religiously employed with manifestation of a public spirit, finding some causes to retire from the University, at the motion of M. Ashton  (that had been Tutor) he removed to Sir William Cooks Family then resident in London. This place and employment occasioned the more public discovery of his Ministerial gifts, with the singular approbation of many persons of note, not only for outward estate, but also for affection unto, and judgement in Religion: Hereupon the Lecturers place at Lincoln's Inn falling void, some principal persons of that Honourable Society (which had been his Auditors occasionally) made addresses unto him, inviting him to that place, offering their assistances, and alleging the facility of his Introduction by the Lord Chief Justice Pophams interessing himself in the business, whom they knew both to have loved the Father Thomas Gataker (being his intimate once, and contemporary in the studies of Law) and to favour the Son very highly for his own worth and work in the Ministry. But he according to his usual modesty declined the undertaking, and resisted the importunities even of his Friend M. Stock, till D. Montague Master of Sydney-Colledge, repairing to London, and being acquainted with the design in hand (though he had it in his thoughts to invite M. Gatacre back to the College, that he might read an Hebrew Lecture that had a Salary annexed by the Lord Harrington, yet (laying that aside) pressed M. Gataker with Arguments and Authority, encouraged him against his own diffidence, and wrought him at last to an assent that without any suit made by him the Lord Popham should recommend him to that society. Thus was he chosen Preacher at Lincoln's Inn, where he spent ten years to the advancement of piety, and with a happy Reformation of some abuses of the Lords day, as he himself testifies in his Apologetical discourse against Lily, pag. 16, 17.  
But notwithstanding that Engagement M. Gataker did not totally abandon the Family of Sir William Cook, to whose Lady he was near by blood, and dear to both, upon the account of his pious labours amongst them. Therefore in the vacations being disengaged from attendance at the Inn of Court, he resided in that Family, exercising his Ministry either in their Chapel or in the Parish-Church, as occasion required; and this with an Apostolical mind, not for filthy lucre, but freely making the Gospel a burden only to the dispenser: Yet such was the devotion of that religious pair, that they also would not serve God without cost, for they afterwards in consideration of those pains freely taken settled upon M. Gataker an Annuity of 20 per annum, which he indeed received for some few years, but after (for certain Reasons) remitted unto the Heir of that Family, forbearing to use the Right he had, and forbidding his Executor to claim any Arrears of that Annuity. This is mentiooed the rather that the generous temper of his Christian Soul aiming at the highest good of others more than his own temporal advantage, and infinitely removed from sordid acquisition of gain, or the prostitution of his sacred Function unto secular designs, may be opposed to stop the impudent clamour of some whose consciences being both galled and cauterised, prompted them to calumniate him as guilty of covetousness. But his own pen writ the best Apology, as indeed (according to that of Nazianzen) they that give him a just character and due 
Greg. Epita. Basil.  commendation, had need to have also his Eloquence.  
While he attended on that Flock at Lincolns-Inne, Sir William Sidley a Learned Maecenas and pious Patron of the Church offered him a fair Benefice, and because M. Gataker declined the burden of a Pastoral Cure, and pleaded an unwillingness to be taken off from those worthy Gentlemen (of whose favour he had good experience) he endeavoured to persuade him that the taking of an assistant would salve all inconveniences, so that he needed not to desert the Society which in Termtime only, required his labours. But he that poised that burden in the Scale of the Sanctuary, always thought that one Cure of souls was enough for one man, and adventured the unkind resentment of the Noble Gentleman upon the refusal, rather than the accumulation of preferments.  
After ten years' labours profitably employed at Lincoln's Inn, not only for the benefit of the then living Servants of God, but also for the behoof of posterity, especially by that Learned Discouse of Lots there and then conceived, and form (wherein what satisfaction is given to conscience in many cases, let the judicious acknowledge) M. Gataker thence removed to undertake the Rectory of Rotherhith in Surry, of the grounds, motive, and manner whereof he himself hath largely given an account to the world in his Apologetic against Lily, p. 44. 48. of which this is the Sum.  
The Rectory of Redrith in Surry (as it is commonly called) being void, and one of an infamous life labouring hard to succeed in it (in order to which he before the Incumbents death had set on foot a transaction with the mother of certain Orphans in whose hands the Patronage was supposed to rest,) some of the Religious Inhabitants valuing the means of grace above all other enjoyments, cast their eyes and thoughts upon M. Gataker, to gain whom they added to their own entreaties the mediation of his good Friend M. Richard Stock. And when he had by many reasons remonstrated unto him, that God did call him to the work, whose honour and Ordinances might suffer prejudice by the intrusion of an unworthy man, he at last suffered himself to be persuaded to engage himself in that charge, which being represented to Sir Henry Hobart then Attorney-general by M. Randolph Crew (afterward Lord Chief Justice.) Sir Henry that before favoured other pretensions to gratify some Tenants of his in the Parish, did yet readily embrace the motion concerning settling of M. Gataker there, according to his contentment, and wrote a Letter to the Bishop for the removal of all obstructions that lay in the way or might hinder the acceptance of the Presentation of M. Gataker, which signed with the hands of all the three Brethren who had Right in that Advocation, was tendered on his behalf.  
The report of his remove was no welcome news to many of that society, who fain would retain him, some whereof offered an enlargement of his maintenance for an argument to keep him, and others represented the consistence of both employments by the help of an Assistant. But he that made not his Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mere Trade of living here (as Gregory Naz. complained some did in his time, and too many in our times do,) nor would multiply burdens when he deemed himself unfit for the least, would not be wrought to a new resolution. Therefore Ann. Dom. 1611. commending his former charge to the grace of God, he betook himself to the sole attendance on that Flock of which God had now made him overseer. His industry in discharge thereof was constant and great, notwithstanding an almost perpetual headache, wherewith God had exercised him from his very youth, and for which he had this only poor comfort from his Physicians, Dr Goulston his singular good friend (with whom he communicated his studies on Galen, and to whom he contributed his assistance for the edition of some parts of Galen,) often telling him, that the incurable disease of age would be the remedy of his distemper, because together with the abatement of natural heat, his indisposition would grow less vigorous or violent. To the work of his Ministry in public upon the Sabbath, he added a weekly catechetical Lecture on Friday in the evening, designed by him to lay the foundation of saving knowledge in the hearts of Children, a certain number whereof every Lecture day did give an account of their knowledge by set Answers to Questions delivered out unto them beforehand for their instruction. (This course of holding a sound form of words, agreeable to the doctrine of the Gospel consigned in holy writ, of what importance it is, we may conclude from that ignorance and error that have invaded the Church of later times, these mischiefs being imputable scarce to any thing so much as to the omission of that useful duty of Catechising.) But that exercise was performed by him, with such an accurate and methodical explication of the whole body of Divinity, that Christians of riper years and long standing in Christ's School, did resort to be partakers of those discourses, wherein their well exercised senses found not only milk fit for Children, but also solid meat suitable to grown men in Christ. This he continued till he had absolved a perfect summary of Theology, and gave it over when he observed the least part of his Auditory to be those for 
Solunt ultr●●●ae putere ●●●rces. Hieron.  whom he mainly intended the work, his Parishioners being grown to a neglect at least of his free labours in that kind.  
Mr Gatakers constant retirement in his study, made the choice of a help meet for him, that might oversee his Family, a necessary act of prudence. Therefore not long before he left Lincolns-Inne, he married the Widow of M. William Copper, to whose two Daughters he was so providently kind in their education and disposing in marriage to two Divines of note, and continued such a fatherly love to them and theirs, that the world mistook them for his own children. That Wife died in childbed of a Son, that bore the Father's Name, who after that he had seen the most remote parts of the world wherewith we keep commerce, returned home to his Father and died in peace.  
The same motive still being in force, he after a decent interval of widowhood, chose to himself the Daughter of a Reverend Divine M. Charles Pinner, who was then brought up in the worthy and religious Family of M. Ellis Crisp, Brother to Mrs Pinner. It pleased God to give him a Son by her (who in process of time was dedicated to God's work in the Ministry) but immediately to take away the Mother, so that the Mother's Funerals and Child's Baptism were celebrated together: Thus our wise and gracious Father tempers the cup for his Children, lest they should surfeit upon earthly enjoyments, as they might easily do if they were mere and unmixed with occasions of sorrow.  
He remained then for many years in a disconsolate solitude, till he again adventured and married a Gentlewoman of a very considerable Family, being Sister to Sr George, and Sr John Farewell, and of a good esteem for understanding and piety. By her he had three Children, whereof a Son and a Daughter were carried to the ground before their Mother, but the third yet lives to walk by the light of her Father's life and doctrine. This Gentlewoman being of a contemplative mind fell into a Consumption, which wasted the body so that the soul took flight from thence to Heaven.  
Last of all he took to Wife a Citizen's Widow, whose comfortable conversation he enjoyed twenty four years, but without Issue by her. The love to her was one motive, why he retreated out of his Parsonage-house to another habitation of his own revenue; for supposing that she might be the survivor, he would make a convenient provision for her that she might not be subject to another's courtesy for removal. And that affection extended itself in great liberality to divers of her kindred that were capable of support from him, both in her life time and since her decease. Her he survived two years within a few days, and because he numbered his days with wisdom, presuming that the time was approaching of his soul being married to the Lamb, he could not endure to listen unto the motion of some that advised him to a new entanglement in the world.  
Having thus related his several Marriages, in a continued Narrative; I must step back to the report of some passages, in time antecedent unto the last of them.  
In the year 1620, having a justifiable curiosity to see our neighbour Church in the united Provinces, and something of the other Provinces in Belgium, he took the advantage of the Truce then between the Spaniard and the Hollander, for a free passage between both countries: Therefore with his entire friend Capt. Josua Downing, and an old acquaintance M. Roger 
Acts 21. 16.  Hugh's (his Mnason, whose house he used frequently in London) he took his voyage, taking withal a Nephew of his being a young Student to be a partaker of that travel. His Mother then alive had some fears, lest he being a known adversary to the Popish cause (which he had mortally wounded with various weapons) should suffer inconvenience from that generation of vipers, whose virulent malice often prompts them to base courses of secret revenge. But God was his guide and his shield, and prospered his journey so, that within a month (for they took boat July 13. and returned safe Aug. 14.) he had viewed the most considerable places in the Low Countries. In this travel he gave better satisfaction to the English Church at Middleburgh, where he gave way to the importunity of friends, desiring to hear him as well as glad to see him, than he did to the English Papists in Flanders, with whom he had divers debates, wherein he drove some to a confusion whom he could not gain to conversion.  
Anno 1642. a violent fit of the Colic assaulted him, and brought him to the very brink of the grave: but God brought him back again that he might do him further service. For the year ensuing, before he had well recovered his strength, he was called by the Parliament to sit as one of that Assembly, which was summoned to be consulted about Religion; where his endeavours for promoting Truth and suppressing Error were sincere and serious: And his study of Peace with modesty was in this remarkable, that when his Reafons delivered concerning Christ's obedience in order to our Justification (wherein he differed from his brethren) could not obtain assent from the major part which determined the Question contrary to his sense, his own love of unity imposed upon him silence; and wrought him likewise unto resolutions, not to publish his discourses of that subject from Rom. 3. 28. that he might not publicly diseover his dissent from the Votes of that Reverend Assembly.  
During his attendance upon the work of that Convention, the Earl of Manchester (being acquainted with his great worth and fitness in regard of his Learning in all kinds, for Academical transactions) offered him the Mastership of Trinity College in Cambridg, which is the greatest preferment of that University: for that Noble Lord being entrusted by the Parliament, with the care of that Academy, was not passionately transported with a blind partiality of men's persons, upon any sinister respects, but desired to prefer them, whom he judged most worthy and most hopeful to do Christ service there: and therefore being persuaded that M. Gataker might (both in regard of his gravity and vast Scholastical abilities) be a choice ornament of that University, and a fair Copy for others to write by, he was very desirous to place him there. But this good man (though often importuned by many friends, to accept of the motion) according to his accustomed modesty, with many thanks unto the Earl, refused to undertake that place of much honour, service, and outward advantage, pleading together with his unworthiness, the weakness of his body by reason of age, and thereupon his inability to take journeys. And because he looked upon himself as having one foot in the grave, he humbly desired, that a younger man might be thought upon, more likely to be long serviceable than himself, in that place of great eminency and trust. And indeed the sense of his own weakness was not a vain presage of his decays, for not long after he was again surprised with the Colic, which before had shaken him and made his crazy body less able to endure new conflicts: and these were so sharp, that his restauration appeared desperate, not only to his other friends, but also to his Physicians. Yet it pleased God chastening him sore, not to give 
Psal. 118. 8.  him over unto death. His studies which seemed to have been as his meat and drink in his health, were his physic too, when he 
Greg. Naz. de Basilio in Epitaph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was sick; for while he was confined to his chamber, he fitted for the world the Dissertation de Tetragrammato, and a Grammatical discourse de Bivocalibus. And though this for the subject be not comparable with the other, yet it may be averred that what he did by the buy, and for the refreshment of his languishing body and mind, was more worth than the main work of many students.  
But after a long time of being prisoner to his own home, he by God's assistance recovered so much strength as to go to God's house. And now he believed himself bound to employ his Ministerial gifts in God's service: Therefore he again adventured into the Pulpit, where he spent himself so fare, that he strained a vein in his lungs, for which being then about Seventy three years old, he suffered an emission of blood, by which and other means God enabled him to overpass that danger. But when he had recruited his veins and sinews with fresh ability, he unwilling to fall under the woe for not preaching, acted more according 
1 Cor. 9 16.  to the willingness of the spirit then proportionably to the weakness of his flesh, till a relapse into that spitting of blood (for which he again permitted a vein to be opened for revulsion,) laid on him the necessity of forbearing the Pulpit. But he never gave over the administration of Sacraments, nor his usual short discourses at Funerals suitable to the occasion (whensoever he was solicited unto them,) though those shorter exercises of his Lungs were painful and wasteful of that oil, which like a burning light he spent for enlightening others. The main of his time now was spent in study, and that designed not to a mere entertainment of himself in a quiet privacy, but to the public benefit of the present Church and posterity, as, among other Works, those exquisite Annotations on the Prophecies of Esay, and of Jeremy with his Lamentations, do abundantly testify. And we should have gained more by his latest industry, if the malicious slanders of the enemies to the truth had not diverted his studies to some necessary Apologies. Neither did he, being disenabled to preach, desert his flock, or betray it into the power of Wolves, that would make a prey of precious souls: For troubled at the apprehension of the possibility that the foundation which he had laid (after the example of the wise masterbuilder St Paul) might either not be built upon, or ripped up, he retained the Title of Rector with a charge beyond the Revenue (as it was sometime paid,) till provision was made of a faithful and orthodox Minister to whom he might devolve both burden and benefit.  
To his care of feeding his flock in public, very agreeable was his diligence to instruct his family in private: for on Friday night weekly he did expound after supper that short Catechism which he had published for the use of his Parishioners; in which course he so laid forth the Nature and Attributes of God, the conditions of man entire and corrupt, the means of his fall and recovery, the nature of Faith and Repentance, with the doctrine of the Sacraments, that his Parlour was one of the best schools for a young student to learn Divinity. And indeed his house was a private semminary for divers young Gentlemen of this Nation, and more foreigners did resort to him and sojourn with him, to receive from him advice and advancement in their studies: And many that afterwards were eminent in the Churches both here and abroad, were brought up under his eye at least, as Paul was at Gamaliels' feet.  
Persons of note that had been his Assistants;  
M. Young. M. Goodal Minister at Horton by Colebrook. M. Symonds, (of whom yet in these later times of division M. Gataker hath been observed to say, It was pity that our Church had lost him, intimating his turning aside to ways of separation.) Mr. grail, and others yet living labourers in God's vineyard.  
Of foreigners that sojourned with him, and were as ambitious of being entertained by him, as of being admitted to an Academy, these were some:  
M. Thyloin, after a reverend Pastor of the Dutch Church in London, (whose Son was brought by his Mother but a fortnight afore M. Gatakers decease, entreating the same good office in the behalf of him, which the Father had with much comfort enjoyed.) M. Peter, M. And. Demetrius, M. Hornbeck, M. Rich, M. Sword, M. Wittefrungel, M. Severinus Benzon, M. George De Mey, D. Treschovius.  
The strength of his Memory was extraordinary, as may appear by this demonstration (viz.) That though he used no Common-place book; yet he had in readiness whatsoever he had read, as his manifold quotations do manifest.  
His gifts for Edification may be conjectured by his Works extant, in which he hath showed himself most like the ingenuous and industrious Bee, for the rare extraction of all manner of knowledge from almost all Authors, and the solid digestion of it first, and then storing it up for the public good. His polite literature was admired by the great lights of Learning abroad, as the excellent Salmasius and others, with whom he held correspondence. And the exercise of it with condescension to children hath been enjoyed with wonder and pleasure at his visitation at Tunbridg School with the Right Worshipful Company of Skinners the worthy Patrons thereof. That, which made all his knowledge both useful and grateful, was, that he was neither vain in ostentation, nor morose, nor illiberal in reservation. But beyond all he sacrificed his Talents to God, while he made Hagar serve Sarah, and contributed the Egyptian spoils (all his foreign Learning) to the building of the Tabernacle: for with a strange felicity, he made his humane literature, (both his moral and critical studies,) become subservient to Religion, and instrumental to the explication of heavenly Truths.  
His graces of Sanctification were very eminent in all conditions, to all purposes, and toward all relations. In his life, as to his private course, most remarkable were his Piety, Humility and Charity.  
His Piety appeared, not only by his diligence in preaching, but also by his own frequenting Gods Ordinances dispensed by others; in order to which he did once at least weekly repair to some Lecture in London, so long as he had liberty to look beyond the bounds of his own Parish. A sign of that Piety, was his great devotion in observing the Lords day, which he consecrated totally (excepting the seasons of repast) unto holy employments. And a fruit of it was his free contribution upon divers occasions to the maintaining of the Lords house of Prayer. And because there is a connexion of sacred persons and things, his love to religious and faithful Ministers may be looked upon as an act of Piety as well as of Charity.  
An evident instance of his zeal for God's glory, was a constant consideration of God's Churches abroad, with a diligent inquiry after their estate, and a tender sense of their affliction, which begat that meditation on Amos 6. 6. entitled Sorrow for Zion His eager desire of a Reformation of things amiss amongst us, was doubtless acceptable to God, though this sinful nation is yet unworthy to have it satisfied. One special and proper effect of his Piety, I take to be that Holiness of life expressed in a constant tenor of good duties, with the abridgement of his liberty in things indifferent, especially of recreations (for he understood no recreation besides study, and made the amaener part of studies, the sauce to the more austere) that he might give no scandal to the good, nor encouragement to the bad, citing often those two golden Rules of St Paul, All things are lawful, 
1 Cor. 9 6. & 10. 23.  but all things are not convenient or expedient; and, All things are lawful, but all things edify not.  
His Humility was apparent:  
1. In that low esteem he had of his own gifts, which all that knew him admired. He was a true Moses, that took not any notice of the shining lustre of his own countenance: like a fair ear of Corn loaden with grain, he bended his head downward: for he had nothing of the Pharisaical temper, either to advance himself, or to vilify his meaner-gifted brethren.  
2. In his freedom from ambition of outward advantages; for he declined not only large means in the Country, but also 
 de Marcello Virg. Aen. 9 Hunc tantum terris ostendent fata nec ultra, Esse sinent—  both Ecclesiastical dignities, and Courtly preferments. For he studiously waved the counsel of some that had given notice of him to that hopeful Prince Henry (whom God only showed to this Land, and snatched away to himself,) and had it in design to make way for his being admitted Chaplain to his Highness. For the same reason he constantly declined public appearances, so that he could not without much reluctancy, be drawn by those who had interest in him unto more solemn Assemblies.  
3. In his meek conversation with the meanest Christians, for he refused not to treat with the poorest Christian that repaired unto him for counsel or satisfaction.  
His Charity was large, though for the most part secret, both in giving and forgiving to poor persons; for he would not permit it to blaze, only allowed it to shine, when his example was requisite to lighten and lead others to glorify God and gratify men. In redemption of Captives, relief of poor Protestants, especially those of the Ministry; to the repairs of public or common losses and general calamities, and to the setting forward of any good work, he was strangely liberal, the fruit whereof the Lord returned into his own bosom, according to his own word, that the liberal shall be made fat. For he did not so exhaust himself in his life, but that in his last Will, he did also bequeath unto the poor of the Parish of Redrith 50, to Ten of his Brothers in the Ministry, whose wants and distresses, especially if occasioned by the iniquity of the times, he did consider with compassion, 50; i. e. to each of them 5; and to eight Widows of Ministers 5 apiece, in all 40 to them. Thus his good works both went before him, and followed him also to Heaven, whereby likewise he hath left behind him the lustre of a good Name, for the imitation of them who survive.  
Justice is presupposed to Charity, for God hates robbery for 
Isa. 6● 8.  sacrifice. And Mr Gataker was exactly just in giving every man his due, though he remitted of his own right very frequently, so that he was according to the Hebrew phrase, imitated by the writers of the N. T. a just man, that is, a kind, equitable person, of a mild disposition; no severe exacter of his own, and a free dispenser of God's gifts, so that his Righteousness endures for ever, both to his honour upon earth, and to his happiness in Heaven.  
In and about his death, to which the course of his declining days leads us, eminent were his Patience and Faith, the latter attended with a deep sense of his own sins, which he acknowledged unto God, and to him only was that confession needful: for as to men his conversation was, as a Bishops ought to be, irreprovable. 
1 Tim. 3. 2.   
The first stage to his decease (for morhus est via ad mortem) was a fainting fit that surprised him on Friday night July 7th, or rather on Saturday morning July 8th. This he made no great account of (for he disturbed not the rest of a servant by calling for assistance) because he had at sundry times such deliquia or faintings, wherein he gave Nature leave to work out her victory over those vapours or viscous humours that oppressed her. Yet thus far he made use of it, that he compared his infirmity to that of Seneca, which according to his relation, the Physicians of that age called meditationem mortis, and wished it might prove to him a preparation for his dissolution. The indisposition not ceasing with that fit, discovered itself within a short time to be a Tertian, which how gentle soever, yet falling upon a person of his age and crazy temper (that had long supported a weak frame with a very regular course of diet) made his condition doubtful to his Physician, one of learning and worth, that employed his best care and skill about that Patient, that he looked on as a considerable Person to the whole Church.  
July 17. Having published his Will, and taken such order as he thought fit for the settlement of his outward estate, he composed himself too God. His Tertian, growing too strong for Nature and Art both, resolved itself into an almost continued Fever, the extreme heat whereof was very painful: Yet during those conflicts he shown a sweet calmness of mind, a heart weaned from the world, to which he had no affection, though he had a remembrance exactly serving for ordering his Charity even to the last; and in one word, he represented a soul wholly submitting to God's good pleasure. He professed more than once, that no outward thing troubled him so much, as the condition of that Reverend Minister Mr Sainthill, who had but lately undertaken Mr Gatakers Charge, upon the uncertain title of Life, which now failing so early, besides the expectation of his friends, that Minister he foresaw was likely to be unsettled and to suffer some inconvenience.  
Though friends and Physicians give him encouraging words at visits, yet he sensible of his inward decays, could not be flattered into vain hopes of long continuance, earnestly contending that he was not to expect miracles. His expectation of God's dismission was so fixed, that being consulted whether he would appoint any one Person to perform the last office for him; he not startled at the question, appointed Mr Ashe to be entreated to undertake that work, because he had done the same at his last Wives funerals. And one opportunity casually offered itself to set forward that design: for July 18. Mr Ash out of a kind respect to Mr Gataker, sent him two Funeral Sermons preached by him, one at Mr Whitakers, the other at Dr Spurstow's Child's interment. This gave occasion to Mr Gataker (in the return for that favour) to request the last that he could be capable of. Upon the receipt of a Letter to that purpose, Mr. Ashe on the Saturday following, visited his deer and dying friend; who then told him, That he found him conflicting with his last adversary. He knew the sting was pulled out, but nature would struggle. These and other expressions Mr Ashe writ down and related at the end of his Sermon.  
That day being 22th of July in the afternoon, he called for some Papers of Mr baxter's, sent to him by the Author, with a desire of his judgement concerning them: He wished some short Notes (for the perusal of them had been his last work) to be read over to him, in which something he altered; and having dictated a Letter to that his Learned and much Reverend Friend, appointed that with the Animadversions enclosed to be sent unto him: So vigorous was his mind in a body drooping and dropping into the dust.  
He had now given over the use of Physic, as to any prolongation of life, for he said he would struggle no more, because he found, that what was prescribed for the refreshing of nature, oppressed it rather, therefore he would wait the Lords leisure. An ancient servant that attended on him, desiring leave to rectify the bedcloathes, and saying withal, Sr, Your head doth not lie right; he answered, It will lie right in my Coffin.  
July 25. at One in the morning, death began to seize on his left foot, from which the spirits retiring, he felt the deadness of that part, and a very sharp pain in the part of the leg adjoining to it. He called for his Son, and told him he feared he should have a difficult death. He then commanded two Surgeons to be sent for to look upon his leg, whom he required to tell him, whether or no his foot were any whit discoloured. It seems he had conceived some fear of a Gangrene, but being satisfied that there could not be any ground for such an apprehension, he rested with patience. In the evening of that day, being visited by Mr Sainthil, and lying in great anguish with violence of heat, he prayed for pity and patience, support here, and a comfortable issue.  
July 26. Early in the morning, full of pain, gasping and panting, he cried out, How long Lord, how long? come speedily. But though death had made an encroachment upon his outward perishing part, yet his inward man felt no decay: for with a full use of reason, he that morning ordered the continuation of a weekly relief to certain poor, and also of some small monthly Pensions to some Widows for a season, caused his Physician to be consulted about taking something that might procure rest, was erected to a more cheerful disposition; inquired after News, and discoursed freely, yet confessed himself to be in pain. About three of the Clock that afternoon, feeling some great change after that putting forth of nature, he called for his Sister, Son and Daughter, to receive his last charge: Thus he spoke unto them; My heart fails, and my strength fails, but God is my fortress and the strong rock of my salvation: Into thy hands therefore I commend my soul; for thou hast redeemed me oh God of Truth. To his Son he turned his discourse thus; Son you have a great charge, look to it, instruct your Wife and family in the fear of God, and discharge your Ministry conscientiously. To his Sister (a Gentlewoman two years elder than himself) he said; Sister, I thought you might have gone before me, but God calls for me first, I hope we shall meet in Heaven, I pray God bless you. His Daughter he admonished to mind the world less and God more, for that all things without piety and the true fear of God are worth nothing. He advised that his Son Draper (being a man of means) would entertain some godly Minister into his house, to teach his children and instruct his family. He exhorted them all to concord: which he hoped the rather, because he had clearly settled his Estate, so as to prevent differences. He enlarged himself in each a little, wishing all to lay to heart the words of a dying man. After this he desired that all should withdraw, and leave him to his rest, which he hoped was at hand: but all his conflicts were not yet accomplished.  
July 27. His voice began to be less intelligible, the putrid preternatural heat having furred up his mouth, as is usual in Fevers: yet his understanding and senses also were very quick and active. About six of the Clock in the evening, he called for his Son to recommend his soul unto God by prayer, and endeavoured to express what he desired, but not so clearly as to be well understood: yet by his gestures he gave assurance, that he understood perfectly, and concurred fervently with the devotions used on his behalf. Within an hour after, nature being quite spent, he gave up the Ghost, and was translated into that Rest which he so often and earnestly had desired to find in another world, because he could obtain none in this. 
Greg. Naz. in Epitaph. parentis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,   
Thus after the 43 years' inspection of this pious and diligent Pastor of Redrith, he left his flock, returning to the great and chief Shepherd of our souls, from his gracious hands to receive an incorruptible Crown of glory: And of his flock I may take up the words of Greg. Naz. to Basil, concerning the condition of that Church whereof Gregory's Father had been Bishop; You see how full of sadness and trouble this destitute flock appears— making question whether ever it shall enjoy another discreet shepherd, but very confident it shall not receive an equal to their deceased Paster, and resolved to acquiesce satisfied in their lot, if they can obtain one that shall be not much worse.  
For his Person, the express whereof (though often importuned by dear friends) he would never allow to be taken either by pencil or sculpture: He was of a middle stature, of a thin body, and of a lively countenance, fresh complexion, that looked young when he came to teach at Lincoln's Inn, and yet was grey betimes, that made him be thought elder than he was, because he had long appeared ancient in the eye of the world; of a choicely temperate diet; of a free and cheerful conversation, addicted to study, but not secluding himself from fit company; of a quick apprehension, sharp reason, solid judgement, vast memory, which by God's mercy continued fresh to the last of his days: He was helluo librorum, one that did not vainly increase his Library for show, but chose Books for use, which he made of them so happily, that he had conquered a strange portion of Learning, and made it serve him upon all occasions. He was not so great a Treasurer, as a free dispenser of those riches of the mind, which he did communicate readily, expeditely, clearly. He was an ornament of the University, and of that Society designed for the study of Law; a light of the Church, the Salt of the place where he abode: a loving Husband, a discreet Parent, a faithful Friend, a kind Neighbour, a courteous entertainer of strangers, a candid encourager of Students, a stout Champion for the Truth, yet a lover of Peace, preserving the unity of Charity where there was a difference of judgement; an adversary to novel fancies as well as to antiquated superstitions in Religion: of a Christian magnanimity to despise the world, and therefore resolute through bad report as well as good to maintain a clear conscience. Briefly, he was a faithful Shepherd, and a fit mirror for Pastors, as well as an exact pattern for people; 
Satur vitae tanquam conviva recedit. Hor.  who having almost completed 80 years, departed full of life, but being dead yet speaks in his living monuments of sound Learning.   

A Catalogue of the Works of Mr THOMAS GATAKER B. D. now extant.  

OF the nature and use of Lots 4ᵒ. 1. Edit. 1619. 2d Edit. reviewed, corrected and enlarged, 1627.  
A just defence of the same against Mr J. Balmford 4º, 1623.  
Thomae Gatakeri Londinatis Antithesis, partim Gulielmi Amesii, partim Gisberti Voetii de Sorte Thesibus reposita, 4ᵒ 1638.  
A discourse of Transubstantiation, with a Defence thereof, 4º 1624.  
. 

David's Instructor.  
The Christian man's care.  
The Spiritual watch.  
The Gain of Godliness, with Selfsufficiency.  
The Just man's Joy, with Signs of Sincerity.  
jacob's Thankefullness.  
David's Remembrancer.  
Noah's Obedience.  
An Anniversary Memorial of England's delivery in 88  
Sorrow for Zion.  
God's Parley with Princes, with an Appeal from them to him.  
Eleazers' Prayer, a Marriage Sermon.  
A good Wife God's gift.  
A Wife indeed.  
Marriage Duties.  
Death's Advantage.  
The benefit of a Good Name, and a Good End.  
Abraham's Decease.  
Jeroboams Son's Decease.  
Christian Constancy Crowned by Christ.   These published first severally in 4º, were after collected into one Volume in Folio.  
The Decease of Lazarus in 4ᵒ.  
St Stephens last Will and Testament 4ᵒ.  
A Defence of Mr Bradshaw against J. Can 4ᵒ.  
God's Eye on his Israel 4ᵒ.  
A Mistake removed, and Freegrace, etc. in Answer to J. Saltmarsh 4º, 1646.  
Shadows without Substance, a rejoinder adversus eundem 4º, 1646.  
Mysterious Clouds and Mists, etc. an Answer to J. Simpson 4º, 1648.  
M. Anthony Wottous Defence. 8ᵒ. 1641.  
A true Relation of Passages between Mr Wotton and Mr Walker 4º, 1642.  
An Answer to Mr. G. Walkers Vindication 4º, 1642.  
A Vindication of the Annotations on Jer. 10. 2. 4o, 1653.  
A Discourse Apologetical 4º, 1654.  
Marcus Antoninus Imp. cum Commentario 4º, 1652.  
De Novi Instrumenti Stylo Dissertatio adversus Pfochenii diatribam. 4º, 1648.  
Cinnus, sive Adversaria Miscellanea Lib. 6. 4º, 1651.  
De Baptismatis Infantilis vi & efficaciâ disceptatio inter D. S. Wardum & Th. Gatakerum 8º, 1652.  
T. G. Strictura in D. Davenantii Epistolam 8º, 1654.  
De Tetragrammato 8ᵒ.  
Ejusdem Vindicatio adversus Capellum 8ᵒ.  
De Bivocalibus dissertatio Philologica 8ᵒ.  
Animadversiones in J. Piscatoris & L. Lucij scripta adversaria de causa meritoria Justificationis, cum responsione ad L. Lucij vindicias 12ᵒ 1641.  
Francisci Gomari disputationis Elencticae, de Justificationis materiâ & formâ, Elenchus 8ᵒ. 1640.  
Stricturae in Barth. Wegelini Sangallensis de Obedientiâ Christi disputationem Theologicam 8ᵒ 1653.  
The Prophcies of Isaiah, Jeremiah, with the Lamentations, which were the portion assigned him in the great work of Notes upon the Bible.    

A PIOUS EPIGRAM OF Mr GATAKER:  
Presumed to be His, both because it is a just expression of the intimate frame of his soul, and because it is found written with some alterations of the words by his own hand, and that not long before his end, as appears by the spelling.  

I Thirst for thirstiness; I weep for tears;  
Well pleased I am to be displeased thus:  
The only thing I fear is want of fears;  
Suspecting I am not suspicious.  
I cannot choos but live, because I die;  
And, when I am not ded, how glad am I!   

Yet, when I am thus glad for since of pain,  
And careful am, lest I should careless be,  
Then do I griev for being glad again,  
And fear lest carelessness take care from me.  
Amids these restless thoughts this rest I find,  
For those that rest not here, there's rest behind.    

In Funere THOME GATAKERI S. T. B. Viri Doctissimi Octogenarii Vegeti & venerandi Senis.  
QValiter ales Arabs longae pertaesa senectae,  
Et cupiens vitam morte parare novam,  
Vndique congesto pretiosa in funera thure,  
Ardet in optato victima grata rogo:  
Sic inter Sacros famae & virtutes odores  
Exuvias ponis tu Gatakere tuas.  
Spiritus eluso tumulo remeavit ad astra,  
Circumfert nomen Fama per ora virûm.  
Tu Magnus quoties evolvitur Antoninus,  
Scilicet a Doctis usque legére viris.  
Non tua sat tristi deflerem funera versu,  
Sufficeret totas si mihi Camus aquas.  
Ast aliquâ volui cineres tibi spargere guttâ;  
Hanc tibi non ficti pignus amoris habe.  
G. DILLINGAMUS T. B. Coll. Eman. Praef.   

In obitum Reverendi admodum senis, & praestantissimi Theologi, nec minùs pietate quàm omnifaria eruditione eximii, THOMAe GATAKERI, Sacrae Theologiae Baccalaurei, & Ecclesiae Rotheriensis propè Londinum Pastoris vigilantissimi Epicedium.  
QVò fugis, (ah!) Phoebi & Musarum magne Sacerdos?  
O quid agis? sic tecum unà coelumque diemque  
Eripis Anglorum ex oculis, servasque sepulchro  
Doctrinae jubar, & miseros in nocte relinquis?  
Vidimus (en!) atras vel te vivente tenebras  
Ingruere, & densas paulatim crescere nubes;  
Te semel extincto quanta haec caligo futura est!  
Lumine tam grandi aut quid non metuamus adempto?  
Hei mihi, nunc iterum invisum caput exeret Orco  
Horrida barbaries, imaque excita barathro  
Desidia, & Lethe, & languor, so●iusque soporis  
Torpor iners, rudis error, & ignorantia mater,  
Et soror, & conjux vitii, velut agmine facto  
In nos juncta ruent, post quàm te fata tulêrunt,  
Gentis Apollineae columen: Tu nempe domare  
Herculeâ hanc Hydram dextrâ, divine, solebas,  
Ingenuique acie, & calamo configere monstra,  
(Hae tibi erant artes) & Lernam pellere mundo;  
Tam benè cavisti nè barbara secla redirent,  
Discutiens caecas Linguarum Luce tenebras.  
Scilicet haec pridém didicit te praeside clerus,  
Exemploque tuo, stolido quae aenigmata vulgo,  
Philologo licet esse pio; legisse profanos,  
Non facit: & veteres fas est versare poëtas,  
Fasque illis etiam, Christi qui castra sequuntur,  
Colligere & sacras Gentili è stercore gemmas,  
Aegypti spolia atque aurum. Sic Paulus Aratum,  
Sic & Aristophanem Chrysostomus, & Gatakerus  
Euripidem, & magnum (quid, Zoile, frendis?) Homerum,  
Et Sophoclem, & quem non Graecorum heroa revolvit;  
Cuncta animo expendens, Critices & pumice limans,  
Omnia pervolitans, mistas & floribus herbas  
Delibat patiens, herbas apis instar amaras,  
Mellificans, nectarque bibit sine felle salubres  
Et carpit succos, & Cinnum conficit ore.  
Quot, quantosque duces è Gentibus, atque tribunos  
Ille catenatos disponit margine longo,  
Ingentis animas, captivaque nomina ducit  
Post Evangelii currum, Christique triumpho  
Et Latium, & doctas famulari cogit Athenas!  
Sic ille, Hesperiae ditatus munere gazae;  
Nec minùs ex Oriente potens, seu fortè Jehovae  
Vindicet Augustum nomen vocalibus ornans  
Ritè suis, sacramque superstitione Tetractyn  
Liberet, & caeci castiget dogmata verpi:  
Seu doceat Graecos Eoo ex sonte rigatos,  
Saepe etiam & Pauli phrasin ex Oriente petitam,  
Et tessellatos Hebraeo idiomate libros  
Foederis ille Novi, frustrà obnitente Phoceno.  
Nunc etiam cordi est Aurelius unus & alter,  
Quos ille inter se solerti indagine mentis  
Comparat, & quantùm aeficerit Antoninus  
Advertit, quantùmque Stoam superaverit Hippo,  
Et Paulus Senecam, & quantùm à cognomine Marco  
Distet Philosophus, tamen hic non sordidus autor  
Morum, & divini radens confinia veri;  
Proptereà & noster limâque & luce, ejusque  
Dignatur curis, (opus aere perennius omni, &  
Marmore) & egregiis mirè centonibus ornat.  
Nec minùs intere à coeli mysteria pandit  
Sedulus è rostris, & Christum personat ore,  
Ore, sed & scriptis; quot enim monumenta reliquit  
Mysta sacer? quot sermones, quos fuderat ardor  
Entheus, aeternae divina volumine famae?  
Denique, nec vocis tonitru quàm fulgure vitae  
Clarior, exemplo morum, & probitate coruscat  
Exornatque fidem factis, & verba coronat.  
Talis eras, Gatakere Pater, dum vita manebat,  
Vitâ chare magis; transcendens computa Mosis,  
Atque vigorem aequans, veget â viridique senectâ,  
Ingenio florens etiam vergentibus annis,  
Tertius inter nos, dum uîxti Varro superstes,  
(E reliquis alter Themidos decus, alter jernes.)  
Doctrinam at superans meritis, & pectore puro, &  
Moribus integris: O mentis aoumine felix,  
Sed pietate magis! debetur laurea doctis,  
Sed major sanctis. O terque quaterque beate!  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  O felix quicunque bonus! sic itur ad astra.  
Macte ergo virtute tuâ, Pater; i pede fausto,  
Quò tua te pietas simul & doctrina vocavit.  
I bonus, i felix, caelestibus utere fatis;  
Praemia virtutis sic nominis omen habebis.  
JAC. DUPORT Collegii Sanctae atque individuae Trinitatis apud Cantabrigienses senior Socius.   

DESIDERIUM; SIVE, In morte GATAKERIANA Fletus.  
ERgòne stylo Sulcandus Dei Fundus?  
Hoc enim propè nomen sonat.  
Ergóne votorum plaustris in coelum evohenda Dei Messis?  
Hoc enim excidium indicat.  
Ergóne lacrymarum nimbis irrigandum Dei semen?  
Hoc enim sepulchrum monet.  
At veró impares nimis sumus tantae Agriculturae,  
Nec arista haec nostro indiget vehiculo:  
Fundamur igitur in fletus, viator.  
Mecum flebis, ubi flendum noveris.  
Flebimus Gatakerum:  
(Scilicet Te nobis (Bone vir) non Tibi:)  
Seculi nostri Desiderium & futuri.  
At fortiùs expetunt superi,  
Suósque continuò in amplexus rapiunt.  
Nobis desiderare est carere.  
Quanta, quanta jactura!  
Adsideas, querule Mercator,  
Et discas tandem naufragia vera.  
Perijt, (si tamen hoc sit perire,)  
Pius, Probus, Literatus:  
Quae triasunt omnia.  
Hunc desideramus, lugemus has virtutes;  
Raramque simul in senectute senectutem.  
Pium quis dubitat? accersivit Coelun.  
Probum quis negat? testantur superstites.  
Eruditum quis rogat? loquuntur scripta.  
Viator, huc oculos.  
En amicam istam litigationem de Magno Tetragrammato  
Salmuriensi cum Capella initam.  
Cessavit verò tandem de Nomine lis, Rem tenet.  
Tranquillam ecce in re Baptismali argumentorum vim,  
Wardum quâ petijt Cantabrigiensem;  
Strenuum hunc, & virum Majorum gentium.  
Sed & hanc litem diremit utrumque amplexum Coelum.  
Validam dein & impetuosam cerne machinam,  
Quâ dum Astrorum Aristocratiam deturbare satagit,  
Infamem istam Tyrannidem,  
Et habenas revocare in manus Monarchae Jovis,  
Insiliunt undique astrorum (uti audiunt) periti,  
Novisque suis impetunt argumentis,  
Dicterijs & Spurcitie.  
Ille autem discessit Astra propiùs intuiturus:  
Desiderantque jam Astrologi in quem venenum exscreent.  
Nobilem tandem & ultimum en tibi laborem,  
(Certò oculis nostris ultimum)  
Antoninum Optumum Maxumum,  
(Ingens Imperij decus, & Musarum delicias)  
Quem alii in Maedium tulere, luce donatum.  
Detineo Te, Viator?  
Catervatim cerne quae scripsit quaeque est Meditatus,  
Tuisque demum relaturus abi,  
Caeteros parâsse sibi Bibliothecas, Gatakerum fecisse.  
Quod si haec talia nobiscum flere renuas.  
At saltem vices tuas defle.  
Jacet hic Viatorum Desiderium,  
Advenarum Hospes frequens, lubensque:  
Necessum jam ut fleas,  
Abeasque.  
A. M.   

ON THE Death of the most Reverend, Learned, Holy Mr THOMAS GATAKER.  

NExt to my dear, and dearer Uncle than 
M. Richard Dugard B. D. Rector of Fulleeby in Lincolnshire, a long time Fellow of Sidney College in Cambridge, as also M. Gataker was.   
I could express though I were more than Man;  
Whose Life by all so preciously esteemed  
I with mine own would gladly have redeemed:  
And were not Death well undergone to save  
So great a Treasure from the hungry Grave?  
Next unto Him, my Soul doth mourning wear  
For his dear Friend the Famous Gataker.  
Till now the Adage I did scarce believe,  
Which says, To fronts we must no credence give.  
To my great grief too true I find it now,  
So much deceived by his smother brow;  
Which with the Rose and Lily that did deck  
His, and would have becomed a Lady's cheek,  
Did promise fair, and made me hope that He  
Might raise eight Decades to a Century.  
Doubtless most perfect was the Harmony  
Of's Elements, as was his Symmetry:  
Thus Body and Soul in him were bravely met  
And matched, but that the one though very neat,  
No large dimensions had, the other was  
More like an Angel closed in such a case.  
A neat small mansion this doth entertain  
Sometimes a stately Lady with her Train.  
He was (ah killing word, He was! alas,  
That now I cannot say, He is, but was.)  
A Living Star, and that as eminent  
As any shined i'th' British Firmament.  
But that's too modest and angust; 'Tis thought  
That even Europe, though so fully fraught  
With rarely Learned Children, yet hath none  
That could in all things parallel This Son.  
Believe I do, more truly none then He  
Can ere be called a Living Library.  
His industry long since had treasured  
All Learning in his comprehensive Head;  
The crucified three Languages spoke aloud  
His matchless skill, and seemed of Him proud.  
The Arts a better Master have not known;  
The Fathers, Councils, Schoolmen, were his own.  
All Neoterick Worthies he did know  
As perfectly as they themselves could do.  
Now though he were (none ever more than He)  
A perfect Body of Divinity,  
And such a Phoenix, yet his Lowliness  
Was such as if he had been nothing less.  
Great Parts and Acquisitions commonly  
Attended are with a proud Tympany,  
So were not his, but such that God he knew,  
And knew himself, and his mean Brother too.   

Nor did his worth lie buried in his Breast,  
As Misers Gold's confined to their Chest:  
His light did shine as freely as the Suns,  
Or as the water from the fountain runs;  
Witness his Pulpit-pains, which ne'er did cease  
Till Sickness served him with a Writ of Ease,  
And pains in's house, which a Gymnasium  
Or Schola Illustris was, whither did come  
Many from far, whose joy it was to sit,  
And reap rare notions at Gamaliels feet,  
And Pains at's Pen; his most transcendent Pen,  
Which doth demonstrate Him a Man of Men.  
As God did once the Cherubims employ,  
Armed with a flaming Sword to guard the way  
O'th' Tree of Life, So did he this man raise  
With his choice Pen to vindicate his ways,  
And sacred Truth; which none could ever do  
More faithfully, for he refused to know  
His dearest friends, (as Levi once,) though none  
Were more exact in that Relation.  
He knew that Truth most Lovely is, and that  
What ere we weigh, It must preponderate.   

And as his Pen was often militant  
(Nor less triumphant,) so edificant  
It also was; like those blessed Builders, who  
Stood on their Guard, and stoutly builded too.  
What Pious, Precious Pieces have there come  
(All trimmed with richest Fringe) out of his Loom!  
But above all his Notes on the first pair  
Of Major Prophets justly valued are,  
As the most golden Key that ere was made  
To open Gods deep Treasure therein laid.  
How doth the Church in Them rejoice! how grieve  
That he did not a greater measure give  
Of such like quintessential Annotations!  
Too soon he left us in the Lamentations.  
But now he leaves us worse leaving us quite,  
And bidding us for evermore Good Night.  
It must be night when such a Sun doth set,  
A Night of Woe and Lamentation Great.  
Which is the more, because we greatly fear  
We ne'er shall see another GATAKER.  
Whose Grave may proudly say, Lo, here doth lie  
Great Gataker, that University.   
THO. DUGARD, M. A. R. B.   

NEque Funeri Tanti Viri, neque Muneri  
Meo Colentis arbitror factum satis,  
Vernaculis nisi paucula adjiciam modis  
Latialibus vestita saltem vocibus.  
At quum perinde, ut displicet silentium,  
Non Verba suppetant, paria votis, mihi:  
Visum est ab ipso mutuari Mortuo  
Quae vivus olim fudit: Et sic optimè  
Illius expedire se Laudes valent,  
 proprio Sol explicat se Lumine.  
Squalida luctifico tundantur pactor a planctu: 
Habeutur hi versus D. Gatakeri, inter alios tum ipsius tum aliorum in calce Prlectionum D. Whitakeri de Ecclesia.   
Perfundat teneras lacryma salsa genas.  
Omnibus in vicis adsit pullata caterva:  
Pellantur subitò gaudia cuncta procul.  
A terris superas abiit Whitakerus ad auras,  
Aetatis nostrae gloria, fama, decus.  
Quo magis ornatum vix fando accepimus unquam  
Doctrinâ, ingenio, religione, fide.  
Linguarum nemo plus cognitione valebat.  
Arsoniam spectas? Tullius alter erat.  
Cum Graiis quisquis sermones nectere Graios  
Audiret, patrio crederet ore loqui.  
Hebraeae nemo feliciùs abdita linguae  
Exploret sensus elicitátve probos.  
Ingenium quantum, facundia quanta, quot esset  
Artibus excultus, scripta relicta docent.  
Praecipuè ornabat divina scientia mentem,  
Atque huic juncta soror religionis amor.  
Fidus praeco Dei, humani figmenta cerebri  
Rejecit, pendens semper ab ore Dei.  
Sincerè populo divina oracula tradens  
Ad Christum docuit quae via recta ferat.  
Exemplum pietatis erat, virtutis imago,  
Doctrinae culmen, religionis apex.  
Mens humilis: purusque animus: patiensque laborum  
Corpus: & immuneris vita referta bonis:  
Frons hilaris: faciles aures: pectusque fidele:  
Sermo pacificus: lingua diserta fuit:  
Os verax: mites oculi: gravitate refulgens  
Vultus: cor placidum: dextra benigna bonis.  
Cum virtute atque arte alios superaverit omnes,  
Haec, dubium, laus an latior illa si●t.  
Sed quid ego conor Whitakeri exponere laudes,  
Quem laudare satis nemo poeta queat?  
Quid laudo, cujus cunctas celebratur ad oras  
Nomen, quae Christi numina sancta colunt:  
Cujus scripta diserta, opus aere perennius omni, 
Anno Dom. 1594.   
Jam passim volitant docta per ora virûm?  
Scripserat haec quondam Gatakerus de Whitakero,  
Heros quum superas scanderet ille domos.  
Scriberet haec pariter Whitakerus de Gatakero,  
Si nunc in vivis esset ut antè fuit.  
Convenisse tibi constat Whitakere, vicissim  
Quám bene conveniunt & Gatakere tibi!  
T. D.   

ON THE Death of the Excellently Learned and Pious Mr GATAKER.  
IF Man created Upright so had stood,  
Should This, though less Ill, yet have had more Good?  
For what, while militant on earth, he knew,  
Angels themselves desire to look into.  
And above Nature's best his Grace so high,  
Hath of her worst obtained the Victory.  
Whereto while Death itself Perfection gives,  
By's Doctrine and Example still he lives,  
With us too: though departed, that is, gone,  
(Having learned all here) where more is to be known.  
W. W.   

Carmen Elegiacum in obitum Mri THOMAE GATAKERI, R di Theologi, politioris literaturae Fautoris simul ac Restauratoris optimi.  
OCcidit heu! summi fulgoris stella corruscans,  
Occidit, ut surgat stella decora poli.  
Lumina non pereunt, è terrâ sumpta, fruuntur  
Majori coelis luce, micante Deo.  
Vixit, & ignaros, potuit quoscunque, docebat  
Tàm vitae exemplo, quàm prece, voce, manu.  
Juppiter in terris, linguâ sua flumina vibrans,  
Voce tonans, pravos terruit; inde pii.  
Justitiae celebrem retulit pietate Noachum  
Praeconem; Moses moribus alter erat.  
Quàm docuit, didicit Gatakerus! vivere multos  
In Christo docuit, sic didicitque mori.  
Docto scribenti calamo de sortibus olim  
Supremum tandem sors tulit atra diem.  
Non sic fata solent: quae te Gatakere merentem  
Siverunt Juvenem, maesta tulêre senem.  
Vllo si doluit Pietas, vel maesta querelas  
Tempore perfudit, jam bene flere decet.  
Si literae lacrymas unquam sparsere politae,  
Cum fulcrum recedit, jam doluisse licet.  
Te dolet Vrbs celebris, dolet Anglia maesta Prophetam  
Ereptum templis te decus ipsa suis.  
Cuncti te flemus, te ploraremus in aevum,  
Si non constaret te coluisse Deum.   

EPITAPHIUM.  
HIc situs est, qui dum docuit, dum scripsit, ab omni  
Omnigenae laudis puncta recepit. Abit:  
Intravit coelum postquam Gatakerus amaenum,  
Quod loquar? omnigenae puncta salutis habet.   

Expirantis GATAKERI Apostrophe ad Fratres superstites, pastors Anglicanos.  
THOMAS GATAKERUS, Anagr. Urge, make haste to us.  

FArewell; bright-shining-stars! yet ere I part,  
I'll leave the sense of my last gasping heart,  
With you dear souls: For straight my spirit must  
Be throned in bliss, my body turned to dust.   

Behold the wildbore-hereticks, whose power  
Deeply's engaged God's vineyard to devour.  
Urge, and be valiant: 
2 Pet. 2. 5.  Noah's now had need  
Prove mighty Nimrods' to run down this breed.   

Behold ye Fox-like-Schismaticks, who trade  

2 Cant 15.  God's vine to ruin; Ah our Church is made  
A den of thieving Foxes: These conspire  
Like Sampsons' Foxes to set all on fire.  
Urge here, pursue them by all means you may,  
Dumb-dogs prove useless to devour this prey.   

Since Sheepe-skin-Wolves do ramble; Shepherds look  
Now to your Lambs, use well your Shepherd's crook.   

The Tyger-Ranters rage: This Hector's face  
Is much disguised to th'Churches sad disgrace.  
Pluck off his vizard, and unrip his state,  
That all God's flock may see this Tiger's fate.   

Rome's ravenous bloodhounds, from their hellish den  
Are raised by th'sound of th'Devils horn: oh than  
You Israel's Watchmen! their hid traces find;  
Wound them, and make them leave their prey behind.   

The Pope hath got Arithmetic in's Crown,  
Who multiplies his Popedoms up and down.  
Each Church erects a chair: 'tis sad to see  
So many plead infallibilitye.  
Divide and multiply, this Artist cries,  
From such division, do my sums arise.  
United force is strong, let your band be  
A threefold cord of love and unity.   

See and condole our shaken Churches state,  
Which walking-earth-quakes tottered have of late:  
These sure would counted be an heavenly nation,  
'Cause all their motion is mere trepidation.  

Isa. 66.  Who trembles at God's word shall favour find  
Whilst word-less Quakers shall go down the wind.  
Urge here, fear not, i'th' strength of God be strong,  
A quaking host can never stand out long.   

The Church a Lily is 'mongst thorns: oh strive  
To lop these thorns and make the Lily thrive.   

Ye Pilots are i'th'Churches Ship; sail on  
Though through a sea of blood to mount Zion.   

And now methinks grim death begins to appear,  
Which once was dismal, now my soul doth cheer.  
It's sting is gone, and now 'twill me advance,  
To just men's souls made perfect, in one glance.   

My last sand's run, my life i'll breathe out thus,  
Urge Souls in preaching and make haste to us.  
Urge God in praying and make haste to us.  
Urge Christ in all things and make haste to us.   
J. STILLINGFLEETE D. Joh. Coll. Cant. Socius.   

On the Death of that Reverend and eminently Learned Divine Mr THOMAS GATAKER.  
WHo's this that lies thus breathless? doleful sight!  
The worthy Gataker; That beauteous light  
Hath left our Hemisphere. Ah! he is gone,  
Who was the glory deemed of Helicon.  
The Muse's joy is fled; a magazine  
Of Learning's here blown up. The Sisters nine,  
Can they but rate their loss, (such hath it been)  
With tears they'd make an other Hippocrene.  
Poor house of clay! oh, how it empty lies!  
The furniture's removed to Paradise.  
Angels have hence convighed the jewell-mind;  
Nought but the cabinet is left behind.  
Adieu young Nestor; seldom have we seen  
An head so grey, and parts so fresh and green.  
His speech to deck such flowers he could bring,  
In age's winter one would swear 'twere spring:  
But now, for florid language, we may find,  
Dumb Rhetoric; with silence cries her: mind,  
Oh! mind your latter ends; death's sometimes late,  
But who could ere his life perpetuate?  
We thought his preaching done, but here we have  
One Sermon more, and for his text, the grave.  
Be faithful, you, who Zions walls do keep,  
Watchmen themselves must once be laid to sleep.  
W. TWINE Fell. of St Joh. Coll. in Camb.   

In obitum Viri Clariff. Doctissimique Mri THOMAE GATAKERI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
PLectro paulisper posito festiva sonante,  
Jam melos, attonitae modulantur triste Camaenae,  
Ingeminatque Caput praeclarum linquere terras;  
Tum sic effatae, Quae vestram insania mentem  
Exagitat, Parcae, vel quae malesana medullas  
Intùs agit rabies, ut converratis in unum  
Quisquilias, gemmasque Rosam Carpatis, & algam?  
Delicias mundi, sécli miracula quaevis  
Haud secus ac faeces vulgi, Sordesque profanas  
Amoveatis? adhuc tantaene sororibus irae?  
Quò tandem effûgit, quaeve occupat iste locorum  
Abdita, qui quondam praeclarâ nominis omnes  
Famâ praestinxit, nulli pietate secundus?  
Mens polita, Deûm proles germana, Minervae  
Mercuriique domus, Musis & digna teneri  
Pieria, ac charitum sedes & hortus amaenus!  
Tam docto Calamo referunt accepta Camaenae  
Cedro digna, sed & meruere insculpier auro.  
Hic, quoniam Culmen virtutis Contigit altum,  
Quo nullum patitur sublimius infera moles  
Terrestris, sedes quaerit recipitque Deorum.  
Hunc inter populos illustris fama perennat,  
Longéque transfert multùm venerabile nomen.  
J. T.   

Ad Tumulum THO. GATAKERI, Londinatis, S. S. Theol. Bacc.  
EXuviae cujus? GATAKERI. Plura refer  
Haud opus: ad laudes vox ea sola satis.  
GUIL. DUGARD, Schola Merc. Sciss. Moderator.  
FINIS.