may learn from the Story of Balaam the Southsayer who was Satan's Servant when he cannot curse the whole Camp of Israel he will do his utmost endeavour to curse some part thereof Numb 23.13,27 The 4 th Cursed Character and Property of this Adversary of Mankind is he is uncessantly as well as universally mischievous 'T is said of the Scorpion that there is no minute of Time wherein he doth not thrust out his Sting but he keeps it in a continual motion for a speedy poisoning of all whatsoever he can reach with it as before even so this Old Serpent or Scorpion the Devil is restless night and day and puts forth his poisonful Sting without ceasing to wound us in our Heels according to his Commission Gen. 3.15 that thereby he may transfuse his Venom from our Heels to our Hearts c. And 't is his constant custom to Assault us both sleeping and waking for he keeps no holy day as the Vulgar saying is nor will he make any Truce or Cessation of Arms with us and he will set upon us both in our Natural and in our Civil Actions yea and most of all in those that are Religious He doth not only tempt us to excess in our Food and Raiment but he will disturb us also in the Duties of our particular Callings yet higher above all we meet with most Disturbances in the Duties of our general Callings so that we can never serve the Lord either publickly or privately without Distraction from this Adversary 1 Cor. 7.35 Neither Week-day nor sabbath-Sabbath-day nay upon the Sabbath which signifies a Rest is this Satan the most Restless for while we are the busiest about God's Service and the concerns of our Souls then will he be a most Busie Devil with our Base Hearts to interrupt our Communion with Heaven c. This may have its Illustration from Drexelius his Vision whereof he gives us this account that he saw but one Devil at a Market upon the Week-day but he saw ten Devils present at a Sermon upon the Sabbath-day and being asked the reason of this difference of the number of Devils the good old Man thus answered That in a Market there was no need of any more than one Devil for there one Man would tempt another fast enough the Buyer the Seller and the Seller the Buyer c. but at a Sermon where all men do solemnly Devote themselves to God's Worship then ten Devils were few enough to distract them therein Thus we read how Satan thrust in among the Sons of God Job 1.6 2.1 1 Kings 21.10,13 As Satan ever since the Fall of Lucifer never had Rest Matth. 12.43,44,45 so he never would have Rest night or day unless he be in a sinner's heart c. The 5 th Cursed Character and Property of this our Adversary is that he is likewise irresistibly mischievous as to any Humane Power for Resisting him This is related before how the Innocentest Man Adam the strongest Man Samson and the wisest Man Solomon were none of them able to resist the Assaults of this strong Man Armed the reason is because his Angelical tho' now Diabolical Nature is too strong for any mere Humane Nature we are all as unable to withstand him 1. As the feeble Flye is the cunning Spider which most easily entangles her in his clammy Threads spun out of his own bowels whose first work is to intoxicate her as soon as entangled by infusing his poison into her head and then with more ease he draws her into his Den and there he sucks out her blood and her life both together Nor are we poor Mortals more able to resist this Strong Man Armed than 2. The silly Dove is to withstand the furious Assaults of the strong Eagle c. Thus the Devil is represented in Eph. 2.3 as a Prince-Fowl of the Air who hath the upper ground of us sorry Worms crawling upon the Earth and prying about like a Bird of prey to espy what silly Doves without hearts or understandings as Junius renders that Hos 7.11 as are wandring abroad for him to be preyed upon c. Nor 3. The simple Lamb can withstand the furious Lion when found wandring astray from the Sheepfold c. These similitudes do illustrate how Irresistible is our Adversary as to us to which many more may be added As 4. He is like the Hunter with his Nets 5. Like the Fowler with his Snares And 6. Like the Fisher-man with his Angling-Rods All these do most easily over-power the Beasts the Birds and the Fishes they meet with and so doth Satan over-power us yea and much more than so insomuch as he finds something in us which betrays us into his hands tho' it be otherwise said of our sinless Saviour to whom Satan came and found Nothing in him John 14.30 The 6 th Cursed Character of Satan he is everlastingly mischievous as he was a Murderer from the beginning John 8.44 so he will continue to be so to the end of the World as is hinted before Oh what a long Lease hath our Lord lent this Roaring Lion The number of this Infernal Beast is much above the number of the Apocalyptick Beast which was 666 years Rev. 13.18 or that longer Lease of 1260 years Rev. 11.3 This Beast hath already lasted above five thousand years and will ever last out-living all the Sons and Daughters of Men until Time shall be no more for as he is a Spirit so he cannot Die as we mortals daily Die c. therefore Man's Malady and Danger is like to last so long as there is a Man living to be tempted by this everlasting Tempter until our Lord chain him up c. CHAP. II. Man's Remedy and Deliverer HAving shewed at large Man's Malady and Danger in the first Chapter I come now in this second Chapter to shew Man's Remedy and Deliverer who is no other but our Blessed Lord whom Jacob calls his Redeeming Angel the Angel that Redeemed him from all evil Gen. 48.16 and who was named Jesus because he came into the World upon this only Errand that he might save us from our sins Matth. c. 1. v. 21. This Name Jesus may be derived from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sano to heal or rather from the Hebrew word Jashang which signifies to save from hence Joshua is called Jesus in Acts 7.45 for both those names do signifie Saviours and as that Joshuah saved Israel by bringing them out of the Wilderness into the Earthly Canaan so our Lord Jesus doth bring all the Israel of God his Redeemed ones out of the Wilderness of this present Evil World Gal. 1. v. 4. which is here below into that heavenly Canaan which is above And thus the Lord saith Vaani Jehovah Rophekah which signifieth I am a mighty Gyant like Healer of thee Exod. 15.26 upon which Text Tertullian makes this learned and Holy Descant Omnipotenti Medico nullus insanabilis occurrit Morbus unto such an All-sufficient
tread the Wine-press alone for any comfort from them And 1 st He sharply rebukes them for their former vain conceit of themselves promising to do great things c. Matth. 26.33,35 but they were so far from dying with him that they could not so much as watch with him c. And 2 dly He gravely exhorts them to this double Duty of Watching and Praying Then 3 dly He candidly and kindly comforts them against their outward weakness by his owning acknowledging and accepting of their inward willingness the Spirit is willing tho' Flesh be weak Oh who would not love this sweet Saviour that puts such a candid Construction upon his Saints Infirmities alas how oft may our Lord come and catch us napping and oft offering up no better than yawning Devotion Alas how oft a bare waft of the Footmen in lesser Temptations have thrown us down as was Jeremy's case Jer. 12.5 How then shall we be able to contend with the Horsemen of stronger Temptations While we live in this lower Region we are exposed to so many violent Temptations from the Tempter that Prince of the Power of the Air Ephes 2.2,3 therefore are we called to come up higher and to be Upper-region persons and to lead loftier lives than the men of the World can do in an unconverted condition the way of life is above to the wise that he may depart from Hell beneath Prov. 15.24 Were but our conversation more in Heaven Phil. 3.20 while our commemoration is here on Earth we should then be raised up above the reach of Storms c. and if we be risen with Christ we must set our affections upon things above c. Col. 3.1,2,3 for ye are dead namely to Sin and to the World and your life is hid with Christ in God Now to attain unto this happy estate of living above the reach of the Poison of the Old Serpent whereof we are in perils often and in Jeopardy every hour as the Apostle phraseth it our Lord hath prescribed in the 2 d place a double Antidote or Remedy to this before-named Poison or Malady namely to lead a life made up of constant and continual Watching and Praying and this is the way having put on the whole Armour of God as is aforesaid to secure our Souls from both entring into coming in and falling by every Temptation and not only so but also to be Conquerors yea more than so Rom. 8.37 even to be Triumphers in Christ 2 Cor. 2.14 NB. Note well The seventh and last part of our Spiritual Armour as described in Ephes 6.18 hath a concurring concordancy with Christ's Command Watch and Pray Matth. 26.41 and likewise imports the frequency constancy and continuance of those two necessary but too much neglected Duties in an additional phrase of Praying always and Watching thereunto with all perseverance c. that is as we must pray always so we must watch always even all our lives long The whole life of a Christian consists wholly of Watching and Prayer c. Beside this first difference betwixt those two Texts which respecteth Time those two Duties must be done always even all our Days There is a Second Difference that respecteth Order for our Lord placeth Watching before Praying Matt. 26.41 but his Apostle placeth Praying before Watching Ephes 6.18 Now all the Inference to be deduced from this difference is this only that we must Watch and Pray as our Lord biddeth us and we must Pray and Watch as his Apostle requireth us and that all the days of our lives The sum of the whole is this in short 1 st Man 's Malady and Danger all men even the best of men are obnoxious and lay evermore exposed to the evil of manifold Temptations even from a threefold original to wit from the Flesh from the World and from the Devil Thus even those Three Disciples who had beheld Christ's Glory in his Transfiguration as above and therefore they might the more have been able to cleave closer to him now yet even those of the highest Rank were not only in the Danger but in the very Disease it self yea and which is much more we are told that our Lord was tempted like unto us in all things sin only excepted Heb. 4.15 And if this was done to such a Green Tree what may such Dry Trees as we are expect Luke 23.31 no place nor time for security to the best 2 dly The Remedy and Deliverance is by a double Duty understood under Christ our Deliverer as above at large The first is Watch and the second is Pray as in Matth. 26.41 and in Luke 21.36 our Lord makes an addition namely Watch and Pray always to which the Apostle's phrase Ephes 6.18 Col. 4.2 and 1 Thes 5.17 do well agree First of the first of those Duties 'T is the duty of all Christ's Disciples to watch Reasons 1 st 'T is a necessary Duty upon a double Account 1. Necessitate Medii as necessary means for our safety And 2. Necessitate Praecepti as it is commanded by the Lord. 1 st 'T is necessary as a means whereby we are preserved from Danger for our life is a warfare Job 7.1 Margent and we can never accomplish this warfare Isai 40.1 without watching every Christian is a Soldier 2 Tim. 2.3 who is listed under Christ their Captain Josh 5.14 Heb. 2.10 Now no Man can be a good Soldier that watcheth not how soon is he cut off by a surprizing Adversary both Visible and Invisible non Regium est in Belli tempore indulgere Somno saith Plutarch Christ hath made us Kings Rev. 1.6 and it is not King-like to foster sleeping in a time of War Baanah and Rechah took off Ishbosheth's Head while he slept upon his Bed at Noon 2 Sam. 4.5,6 So Jael slew Siscera when fast asleep nailing him fast to the ground Judg. 4.21 2 dly 'T is necessary in our obedience to the Great Lawgiver who hath often commanded us to watch in Scripture as Mark 13. ver last 1 Cor. 16.13 1 Thes 5.6 1 Pet. 4.7 and 5.8 Rev. 3.2 and 16.15 c. Reason the Second they are pronounced to be blessed Souls that do this Duty of watching beside that in Rev. 16.15 see Luke 12.37,38,43 terque quaterque beati faelices ter amplius they are three times blest there by Christ who was sent into the world to bless both believing Jews and Gentiles that watch Acts 3.26 Yea such are not only blessed Saints but they are also blessed Angels for Angels are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watchers Dan. 4.13 Heaven is the Watch-tower of those Holy Ones that never sleep nor are ever wearied with labour as we Bodily Creatures are not do they Eat or Drink as we do whereby our sleep is procured c. So that this Watching-work is likewise an Angelical as well as an Evangelical Duty and to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Angels as Christ hath promised Luke 20.36 is to enjoy an Heavenly State here while upon
A Divine Legacy Bequeathed unto all MANKIND OF ALL Ranks Ages and Sexes Directing How we may live Holily in the Fear of God and how we may die happily in the Favour of God both which Duties are of Universal Concern The Rules here are how to be Truly Valourous in warring a good Warfare and in fighting the the good Fight of Faith while we Live and to be Blessedly Victorious when we Die By Christopher Ness Minister of the Gospel in London Exitus Acta probat Finis Coronat Opus saith the Philosopher Our Last Works should be our Best Works saith our Lord Rev. 2.19 London Printed by T. S. and sold by T. Parkhurst at the Bible and Three Crowns in Cheapside and J. Robinson at the Golden Lion in St. Paul's Church-yard 1700. The Epistle to the Reader Candid Christian I Have been now through the Grace and Mercy of my good God a Labourer in my Lord's Harvest and a Vine-dresser in my Master's Vineyard almost Threescore Years wanting but a very little of it and in the space of those last Twenty Years I have through the good hand of my God upon me as Ezra's phrase is Chap. 7.6,9 been enabled to publish to the World this following Catalogue of Books little and great As 1. The Crown and Glory of a Christian in the Year 76. 2. A Christian Walk and Work on Earth till he come to Heaven in the Year 77. 3. The Chrystal Mirror or Christian's Looking-Glass shewing the Treachery of the Heart in the Year 78. 4. An Antidote against the Poison of Popery in the Year 78 79. 5. A Discovery of Antichrist in his Rise Reign and Ruine in the Year 79. 6. The Devil's Patriarch in the Life of Pope Innocent XI in the Year 80. 7. A Spiritual Legacy to Young Ones in the Year 81. 8. A Church-History from Adam to this Day and a Scripture-Prophecy to the End of the World in the Year 81 82. 9. A New-Years Gift for Children in the Year 83. 10. The Wonderful Signs of Wonderful Times in the Year 84. 11. An Half Sheet upon the Comet or Blazing-Star 12. Three Sheets inlarged upon the same Subject 13. A Whip for the Fools Back who did Ridicule God's Holy Ordinance of Marriage c. 14. A Key with the Whip unsolding the Intreagues of Absalom and Achitophel both these latter are writ in Satyrical Verse 15. Advice to the Painter about the Earl of Shaftsbury's enlargement from the Tower in smoother Verse 16. An Astrological and Theological Discourse upon the great Conjunction ushered in with a great Comet c. 17. A Strange and Wonderful Trinity or Triplicity of Stupendious Prodigies namely consisting of a Wonderful Eclipse of a Wonderful Comet and of a Wonderful Conjunction all these without Date were written between the Year 82 and 89. 18. My First Volume in Folio called a Compleat History and Mystery of the Old and New-Testament both Logically discussed and Theologically improved beginning at Adam and ending at Moses 19. The Second Volume in Folio having the same Title with the first begins with Joshuah and ends at Solomon's Birth 20. The Third Volume in Folio with the same Title begins at Solomon's Life and ends at the end of the Old-Testament 21. The Fourth Volume in Folio with the same Title begins at the Birth of Christ and ends at the Death of John the Divine which is an Exposition of the whole New-Testamen All these Four Volumes are now commended to the World by Three of our Learned and Judicious Divines namely Mr. Matthew Barker M. George Griffith and Mr. Samuel Slater which Testimonial is printed at the bottom of the Dedicatory Epistle to the Fourth Volume under their own Three Hands Tria sunt omnia instar omnium c. this Work hath taken me wholly up from the Year 89 to this Year 99. And now 22. This Divine Legacy which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multum in parvo much in a little Isocrates wrote his best Book the last and Plato died at 81 with his Pen in his Hand and Demosthenes desired to do so c. Yet have we better Examples than those Philosophers for Joshuah when he was going the way of all the Earth and stricken in years Josh 23.2 and 14. did then give most grave and godly Counsel to the Old-Testament Church Chap. 23. and 24. And Paul the Aged wrote the more effectually to young Philemon under that Title of Veneration Philem. ver 9. And the Beloved Disciple John who while Young leaned upon his Lord's Bosom Joh. 13.23,25 did under the Venerable Name of Elder 2 Joh. 1. and 3 Joh. 1. write his first General Epistle to Children Young Men and Fathers in the New Testament 1 Joh. 2.12,13,14 but above all God himself thunders out threatnings against Children Young Men and Aged Jer. 6.11,12,13 In congruity to those perfect Patterns I an Old Servant of Christ have drawn up this Directory talis qualis est to all Ages especially to us that are Old adding only 1. That Old Age is a dead weight 'T is then a difficult Duty to turn unto God when we have been turning and running from him all our former Days No Spur can move a Founder'd Horse and Hard Wax takes no impression When the Body is weak and Presumption is strong to say God is merciful is said truly but not safely Therefore 2 All must be careful to live well while Young and then shall we die well whether Young or Old 3. When we have seen an end of all worldly Perfections then may we best see that God's Commands are exceeding broad and all our Obedience to be exceeding narrow Psal 119.96 The Good Lord grant that this Legacy may come to you in the fulness of the blessing of the Gospel of Christ Rom. 15.29 Amen THE CONTENTS OF THIS Divine Legacy CHAP. I. COntains faln Man's Malady and Danger pag. 1. to 42. CHAP. II. Faln Mam's Remedy and Deliverer p. 43 to 63. CHAP. III. The Redeemed are Conquerors by their Strong Redemer p. 54 120. CHAP. IV. Advice to Young and Old to war a good Warfare in God's Armour and Watching unto Prayer p. 130 to 177. CHAP. V. The Characters of True Conquerors through the strength of Christ p. 177 to 232. CHAP. VI. Advice to the Aged for saving the Soul p. 232 to 319. CHAP. VII The Holy Means for making Old Age to become a Good Age p. 320 to 357. CHAP. VIII Contains both Counsel and Comfort 1. Against the Evils of Old Age. 2. Against the Fears of the Hour of Death And 3. Against the Terrors of the Day of Judgment p. 358 to the last CHAP. I. Man's Malady and Danger MAN's Life is a Warfare Job 7.1 Margin which the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a place of Pirates as Paul was in perils often both by Sea and Land 2 Cor. 11.26 so are we all while in this lower World for Satan is both a Robber by Land that seeks not for Straw but
Jesus Christ such as young Timothy was 2 Tim. 2.3 must by all means be girded about with this Sword of the Spirit hanging fast at the Golden Girdle of Truth and I must say that one of those four Scriptures before named or any other single Sentence of God's Word when spiritually improved may do us more service in out Christian warfare than all the witty sayings of Pagan Philosophers or any of the superstitious Charms of the Popish Mountebanks Assuredly David a man after God's own heart 1 Sam. 13.14 had a Divine Inspiration when he prescribed that Soveraign Salve and Sacred Antidote and preservative against sin saying thy word oh my God I have hid in my heart that I might not sin against thee Psal 119.11 All which do plainly demonstrate what an excellent Weapon the Word of God is c. Now I come to discourse upon the Seventh and Last piece of this Mystical Armour which is likewise the Second of the Two Offensive Weapons as the Five former were meerly Defensive namely we must not only be Armed with the Sword of the Spirit but we must be furnished also with the Spiritual Darts of Prayer ver 18. which Duty of Praying hath here subjoined to it the Duty of Watching but of that afterwards The same Apostle tells us that Satan hath his Darts and those fiery ones to throw at us ver 16. And here he comes in ver 18. to shew that we must have our Darts also and that fiery ones too to throw at him for one fire sucks out another as is oft tryed in Burnings c. so the fire from Heaven in Prayer sucks out the Fire of Hell c. otherwise we cannot retaliate nor can our Remedy carry a proportion to our Malady This Seventh piece of Armour is not only a part of our Spiritual Armour but also it enableth us to make a right improvement of all the rest for it was at David's Prayer that the Lord taught his Fingers to fight and his Hands to War c. Psal 18.29,34 and 144.1 Prayer is our City of Refuge to which we flee when all other Refuges fail us Prayer hath a double excellency as it hath a prevailing power not only over the Devil but in some sort over God himself First Over the Devil as it is an holy Charm against that crooked Serpent Isa 26.16 and 27.1 When Israel was afflicted by Satan and his Instruments they then poured out their Prayers to God Heb. secret Speeches as Charms and thereby the Devil was enchanted by their Prayers Hence Father Chrysostom calls Prayer Flagellum Diaboli a Whip to drive the Devil away which is more than a meer Charm to tie his Hands from harming us This torments him yea and forcibly thrusts him as it were into another Hell especially when our Darts of Prayer that we cast at him be fiery as his are against us and have the fire of Heaven in them as his Darts have the fire of Hell c. 'T is another high Expression of the same Father that praying Souls should be tanquam Leones ignem expuentes which is well englished Rev. 11.5 of the two famous Witnesses 't is said there that Fire proceedeth out of their Mouths which devoureth their Adversary like the Flame that devoureth the Stubble which stands in its way Thus Samson's Fire-brands in his Foxes Tails burnt up the Standing Corn c. of the Philistines Judg. 15.5 and if the Fire-brands had been fixed in the Foxes Mouths as they were in their Tails it would have been in some respect a more suitable Resemblance of this devouring Fire that broke forth like a Flame out of the Mouths of those two Holy Martyrs which must be meant of their Ardent Prayers that they poured forth for the confusion of their Enemies * The Queen of Scots said she feared more Mr. Knock's fervent Prayers than an Army of Twenty Thousand Soldiers And the Duke of Saxony once said that he durst not fight against a Praying Army and this is the more probable because all Praying-Souls are commanded to be fervent in Spirit the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Seething Hot serving the Lord and to continue insant in Prayer Rom. 12.11,12 And thus likewise David kept his Heart warm in his Praying-work yea boiling hot in this good Matter as the Hebrew Margent reads Psal 45.1 And could we but keep our Hearts thus in a boiling frame while we are at Praying-work this would be the best and the most blest expedient against wandring thoughts c. as before for Beelzebub that Prince of Flyes dare not fly-blow Honey while it is boiling hot c. and the Prayer-hearing God loves not to hear cold Prayers c. And the Rabbins render this Reason why the Shew-Bread in their Tabernacle-worship was taken off from the Table when it was cold and the Hot Bread was placed before the Lord in its stead because the Lord loveth not cold Dishes cold Prayers c. 1 Sam. 21.6 But Secondly As fervent Prayer hath a prevailing Power over the Devil c. so it hath by Divine Condescention a prevailing Power even over God himself who is the Devil's maker and will be his Rebuker for us c. for so gracious is our Prayer-hearing God that he is pleased to command us that we shall command him concerning we Work of his Hands Isai 45.11 and that the Seed of Jacob who had power over God and prevailed by his wrestling with him Gen. 32.26 and Hos 12.4 shall never seek the Lord in vain Isa 45.19 I have shewed at large in my Christian Walk upon Prayer how it hath a kind of Omnipotency in commanding all the Four Elements c. yea and over God himself by Moses's Prayer for his People at which the Lord saith to Moses let me alone that I may consume them c. Exod. 32.10 where God as it were begs his own freedom as if Moses's Devotion had proved too strong for God's Indignation as if Moses's Prayer had bound up the Hands of Omnipotency it self and therefore the Omnipotent God doth as it were intreat Moses to let him alone to his own liberty c. Now if so the Argument a majori ad minus from the greater to the lesser it undeniably concludeth that if Fervent Prayer can prevail with God himself how much more may it prevail against Satan who is but one of God's Creatures and at the command of his Creator However this is a most manifest Truth that when we are in any sore Conflict with Satan insomuch that this Strong Man is like to prove too strong for us and in all probability will soon conquer us then fervent Prayer must be our winged Messenger to send and call for help from Heaven and this is our strong Consolation that our Messenger will â—s easily prevail over our Blessed Jesus to come speedily for succouring us against Satan as those Messengers which â—he Gibeonites did send for that Great General Joshua
Picture c. NB. Note well All true Christiaâ—… whether Young or Old should maâ—… serious Reflections upon the remainder 〈◊〉 the Body of Sin or the unrenewed pâ—… in them even in the sincerest Conveâ—… and in the soundest Believers which wâ—… make us like the Kine that carried tâ—… Ark of God to Bethshemesh which sigâ—…fies the House of the Sun they wâ—… all along lowing as they went c. 1 Saâ—… 6.12 Thus the Apostle phraseth it 〈◊〉 this Earthly Tabernacle we groan earnâ—…ly c. 2 Cor. 5.2 and he cries oâ—… Oh wretched man c. Rom. 7. â—… Thus if we be truly and throughly seâ—…ble of the indwellings of sin in us tâ—… we still keep this straight way to tâ—… House of the Son of Righteousness aâ—… neither turn to the Right Hand or Lâ—… as is said of the Kine above yet 〈◊〉 smarting experience of so much reliâ—… of original pollution in us will cause 〈◊〉 to go along groaning to our very Gravâ—… This likewise was one great point of Gâ—…ly Agur's prayer remove Lord far frâ—… me both vanity and villany before I die 〈◊〉 Prov. 30.7,8 he durst not trust his oâ—… heart either with Poverty or Riches wâ—… knowing what Solomon had said befoâ—… He that trusteth in his own heart is a Fool Prov. 28.26 And it must be bewailingly acknowledged that sin like its Father the Devil having the whole World For its Walk c. is the most Heart-grieving and the worst Companion that we can have or meet with in our way to Heaven hereupon we are exhorted to take heed of an evil Heart of an evil Heart of unbelief c. Heb. 3.12 because of the deceitfulness of Sin ver 13. All which imports that sin of it self is so deceitful as easily to deceive us and our own Hearts are deceitful above all things Jer. 17.9 yet so as to be easily deceived by deceitful sin c. Insomuch as we can see small ground for security tho' some for safety as kept by Christ Jude ver 1. while we are on this side Heaven c. 'T is our caution and fear of falling that in Christ contributes much to our standing The grace of fear is a great preserver of the Soul not only all the day long Prov. 23.17 but even all our life long also in God's fear and in God's favour too c. He that keepeth alive the fear of God in him cannot well want the favour of God on him tho' he may sometimes lose this latter in respect of Vision as in cases of Desertion c. yet he never wants it in respect of Union Thus David lost not his salvation by his sin he had only loâ— the joy of his salvation which he beseecheâ— the Lord to restore to him Psal 51.12 The grand concern of every Christian is how to live well and how to die wellâ— how to live in God's fear and how tâ— die in God's favour c. In order hereunto our Lord hath most graciously granted us many Divine Rules both iâ— the Old and in the New Testament Namely 1 st That of the Prophet What doâ— the Lord require of thee O Man but tâ— do justly to love mercy and to walk huâ—bly with thy God Mic. 6.8 This comprehends the sum and substance of thâ— Ten Commandments and is a compendâ—um of the Law and the Prophets c. Tâ— name no more but a few 2 dly That of the Apostle Keep thy Conscience void of offence both towardâ— God and towards Man always c. Acts 24,16 unto which let me add the same Apostles three Adverbs c. The Grace of God teacheth us to live Soberly Righteously and Holily in this present World Tit. 2.12 Haec tria perpetuo meditare Adverbia Paulâ— Haec tria sunt vitae regula sancta tuae I shall add no more than this one of our Lord who is Lord both of the Prophets and of the Apostles afore-named namely his general precept and prescription to every particular and individual Believer Watch and Pray that ye enter not into Temptation Matth. 26.41 wherein the practick part of all true Christians is clearly prescribed demonstrating First The Antidote or Preservative And Secondly The Disease we are in danger to fall into by our neglect of the Duty This Text is a part of Christ's Swan-like Song a little before his Death they are the living words of this greatest of dying Prophets a Divine Lecture or Lesson taught by a Dying Christ for all living Christians to learn For 1 st The danger is universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest ye enter c. this implies a possibility yea and more than a probability not only of entring into Temptation but also to be oft within the verges and circumferences of it yea and sometimes to fall by the power of it and too often for if we make an impartial inquiry into the Book of our own experiences we shall there find that we are more and oftner in Temptation than out of it whereas it should be Christ's day and Satan's hour according to those two Scripture Phrases Luke 22.53 1 Cor. 1.8 Rev. 1.10 Alas how oft is it quite contrary that Satan hath a whole Day when Christ hath but an Hour with us yea and not that little time without distraction 1 Cor. 7.35 How oft may our Lord say to us as he said to his sleepy Disciples here What could ye not watch with me one hour Matth. 26.40 for he had bidden them watch with me ver 38. NB. Note well Those Three Peter James and John had seen their Master's Glory in his Transfiguration Matth. 17.1,2 and now they must be Eye-witnesses of his behaviour in his Agony also so our Lord bids them watch with him he bids them not pray for him for he needed not their Prayers c. He was to tread the Wine-press alone Isai 63.3 Observe what miserable Comforters were those sleepy and slippery Disciples unto their sweet Saviour who was deeply concerned for them in the midst of his Agony as he was after upon his Cross to grant the Prayer of the Penitent Thief and to lend a look of Love on Peter the Backslider Luke 22.11 And both these he did while himself was paying the Redemption of the World for his Fellow-sufferer Luke 23.42,43 as he had done before for poor Peter while he was answering his Adversaries for his own Life Thus we find those Three Disciples were not only in danger of entring into Temptation but they were also got into it and faln by it which is the Distemper and Disease it self for their Saviour found that Satan had lull'd them all fast asleep whereas they should have watched with him and prayed for themselves tho' not for him that needed no Mediators seeing they were so near to become scattered Sheep at the smiting of their Shepherd Our Lord had some lucid intervals and a little breathing time in the midst of his Agony wherein he comes to them once and again and finds he may
Earth Reason the Third The very Name and Nature of Saintship or Christianity is to be found in this Duty of Watching for Saints are called the Children not of the Night which is the proper time of sleeping but of the light and of the day which is the appointed season for Watching Walking and Working 1 Thes 5.5,6,7 Such as are quickned by the Grace of Christ Ephes 2.1 and are awaked out of the sleep and State of sin Ephes 5.14 never after this can sleep the sleep of Death Psal 13.3 The Spouse of Christ did indeed sleep when she should have been upon her watch but her heart was then awake so that she could tell all those Titles of Love verbatim word for word that her beloved Lord had saluted her with even while she was in her half-sleep she aggravates the foulness of her fault for her refusing such sweet embraces offered them to her Cant. 5.2,4,5 And the five wise Virgins indeed nodded and napped a little they slumbred but they did not sleep as the five foolish Virgins did for it was only by Candle-light their Lamps were still burning and they had Oil in their Vessels as well as in their Lamps Matth. 25.4,5 c. The conclusion of that Parable is Watch therefore for ye know not when the Lord will come ver 13. Thus the choicest and chiefest Saints may sometimes be taken napping yet the hidden man of the heart as the phrase is 1 Pet. 3.4 is still kept awake in them as it was with the Spouse above The Fourth Reason for our Watching is drawn from several Emblems of this Duty c. First the Hare and the Lion are given by the learned Criticks as the two Hieoroglificks or Representations and Resemblances of true Christians because Naturalists do observe that those two Animals always sleep with their Eyes wide open c. Thus likewise Secondly The Modern Jews use to sacrifice a white Cock upon New Years Day whose intrails they ordain a Raven to fly away with into the Fields and then to devour them c. This is another Emblem of Christian Vigilancy and in this History there is this Mystery the Cock is known to be the most watchful creature and therefore the Cock crowing gives a denomination to the third part of the Night in Sacred Scripture Evening Midnight Cock-crow and Morning Mar. 13.35 and so is a fit Resemblance of the watchful Christian and yet the more fit insomuch as the Sacrifice must be a white Cock to represent how Christians are washed white in the Blood of Christ Rev. 7.14 And there is congruity in the parallel of the Raven flying away with the white Cock's Intrails likewise for one of the Spouses commendable Characters of her Beloved is His locks are bushy and black as a Raven Cant. 5.11 Thus Christ is the mystical Raven that flies away with the infirmities and sins of every watchful white-washed Christian c. Christ is the true Antitype of that Typical Scape-goat that did carry away all the Iniquities Transgressions and Sins of Israel into the Land of everlasting forgetfulness Lev. 16.21 They shall all be blotted out Isa 43.25 and none of them remembred any more Heb. 8.12 Now having answered the first inquiry in shewing the Reasons why we ought all to be watchful ones The Second Inquiry is what is this kind of Watching which our Lord doth command us to be found in Answer There be three Kinds or Sorts of Watching The 1 st is that which is Corporeal Watching or that of the Body which is in some cases highly commendable as in those Shepherds that brought tidings of Christ's Birth Luk. 2.8,9,10 c. They were not only Vigilantes but also were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abode in the field keeping watch over their Flock by Night Tho' they had but sorry Lodging there yet had they a most Curious Canopy over their Heads to wit the Heavens or stately Firmament most richly bespangled with glittering and glorious Stars nor was this all the blessing that those Bodily Watchers had but they were near a better Blessing even that Glorious Angel Gabriel appeared to them only and not to any of the great men of Jerusalem c. no nor to either of those good men Zechary or Simeon c. with these glad Tidings of the Birth of the Worlds Redeemer c. Therefore these Pastors or Shepherds of whom it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodiebant custodias they watched their Flocks Luke 2.8 may be a blessed Pattern for all good Pastors or Gospel Ministers to take heed of their Ministry which they have received in the Lord that they fulfil it Col. 4.17 The Angel Gabriel may the sooner appear to them as this Corporeal or Bodily Watching was thus richly rewarded in those watchful Shepherds so the want of this first kind of watching was sharply rebuked by our Lord Jesus saying to his sleepy and slippery Disciples What cannot ye watch with me so much as one hour Matt. 26.40 The Second Sort of Watching is Diabolical as the Wicked watcheth the Righteous Psal 37.32 of this David often complaineth how they every day wrested his words Psal 56.5 And thus they watched our dear Lord of whom David was both Father and Figure as we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 3.2 These wicked ones lay catching and carping at his words as the Greek word signifies and that other Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Luke 14.1 intimates that they pryed as narrowly into Christ's Actions as ever Laban did into Jacob's Stuff for his Teraphims Gen. 31.33,34 Thus Saul sent his Spies to watch David 1 Sam. 19.11 to kill him Thus was it the sad complaint of the Prophet Jeremy all my Familiars watched for my Halting c. Jer. 20.10 This is a watching that hath the Devil for its Father as John 8.44 begotten upon a depraved Spirit which lusteth to envy Jam. 4.5 as upon the Mother of it God bless us from this c. But the Third kind of Watching is that which is truly Divine and Spiritual and which is not born of the Flesh but of the Spirit John 3.6 and therefore this third sort is not Carnal much less Diabolical or Devilish but it is born from Heaven and is an effectual means to help us to Heaven if we live out our Lives in a careful and conscientious obedience to this great Command of our Lord Christ saying watch Matth. 24.42 and 26.41 Mark 13. last and Luke 12.37,38,43 c. The Third Inquiry is What is this true Christian Vigilancy or Spiritual Watching Christ requireth here Answer It is in short Christian Prudence vigorously actuated or the actual and lively exercise of that Divine Wisdom which the Lord graciously grants to such as are made wise to Salvation 2 Tim. 3.15 In those and those only is found a cautelous care and a very wary watchful attention to heed and observe all such matters as our Lord and Maker biddeth to be well
Metaphor is Tsaba warfare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Job 4.1 because man's life is exposed to Pirates as before Now if our life be a warfare 't is well known how Soldiers have their time of fighting and their time of resting according to the Commands of their Captain General They must obey his Order for both falling on and for falling back as he pleaseth stat pro Ratione Voluntas his Will is a Law to them And thus every good Soldier of Jesus Christ as Timothy is called 2 Tim. 2.3 must be willing either to Act or to Rest according to the Commands of the Captain of our Salvation as Christ is called Heb. 2.10 whether private Christian or publick Minister we must all resign up our Wills into his Will as we read in Ecclesiastick History of a famous Minister called Martinus who being by the Lord seized upon with Sickness 't is recorded how he prayed Decumbens dico Domine si adhuc populo tuo sim necessarius laborem tuum non recuso c. that is Lord serve thy self of me for thy Service is sweet to me if thou hast no more Service to command me then O Father into thy Hands I commend my Spirit c. This was piously spoken yet Old Simeon as we read Luke 2.29,30 spake better saying Lord now let thou thy Servant depart in peace Now this good Old Man having laid in his Heart what he lapt in his Arms the most blessed Armful that he ever met with even the Beautiful Babe of Bethlehâ—m he then sung the nunc Dimittas so called even his Soul out of his Body saying I fear no Sin I dread no Death I have lived enough I have my Life I have long'd enough I have my Love I have seen enough I have my Light I have served enough I have my satisfaction I have sorrowed enough I have my consolation even the consolation of Israel whom I and other Believers have long waited for ver 25. even the Messiah that Menachem or Comforter mentioned Lam. 1 16. and yet singing farther Oh sweet Babe let this Psalm serve for a Lullaby to thee and for a Funeral for me Oh sleep in my Arms and let me sleep in thy Peace All this sweet Song Simeon concludes with the procuring cause of his Sacred Musick saying for mine Eyes have seen thy Salvation This was his great satisfaction that he had accomplished his Service to his Most Honourable Lord and Master who had employ'd him all his Life in most Honourable Work and who he was assured was going to pay him most Honourable Wages seeing he had got his Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Heart as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Hand as 't is said of the Blessed Virgin who therefore is said to rejoice Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 danced a Gallyard and to magnifie the Lord her Saviour as well as ours Luke 1.47 But far above those two Instances aforesaid to wit Ancient Martinus and the good Old Man Simeon our sinless Saviour saith best of all concerning himself in his last Prayer before his Death saying Mine Hour is now come O Father Glorifie thy Son c. I have Glorified thee on Earth I have finished the Work thou gavest me to do and now O Father Glorifie me with thy Self that is my Manhood with the same Glory which my Godhead had before the World was made John 17.1,4,5 c. Our Lord did not did not ask his Wages before his Work was done his Time was now come and he was now Ripe and Ready to be gone into his Fathers Kingdom This holy practice of our precious Redeemer is left upon Record on purpose for our instruction and comfort Rom. 15.4 that it may be a Pattern to avoid that precipitancy which prevailed over those two famous Prophets men of God Elijah and Jonah who both of them in a strong Pang of Passion desired to Die before their Hour of Dying was come and therefore are we told that these great Servants of God were subject to the like Passions as we are Acts 14.15 Jam. 5.17 It is a sinful desire for any who would be gone to Heaven before their Work be done on Earth we must rather say O Father if thou hast any further Service for me to do I am willing to live longer c. the Will of the Lord be done Acts 21.14 Having thus far discoursed upon the first Accident of Old Age after its Nature namely the Quantity or Measure of it which we have observed to be Uncertain and Various either long or short according to the Statute-law of the great Law-giver the Lord of Lords c. who hath appointed all men once to die c. Heb. 9.27 even Methusalem who was the longest liver upon Scripture-record and who came the nearest to be a Thousand Years Old which is reckoned a number of perfection never attained to by any mere man Tho' he lived many Hundred Years even near to a Thousand and begat Sons and Daughters yet he died at the last see my first Volume of the History and Mystery of the Holy Scriptures of Him at large Now I come to the Second Accident of Old Age to wit the Quality or Manner of it which is either Good or Evil. Concerning the first How it is a good Old Age in its own Nature and by God's blessing upon it I have already demonstrated in the foregoing Discourse and I do design to enlarge much more upon that Point when I arrive at the Third Part after its Nature and Accidents to declare the Dues to and the Duties of Aged Ones whereby Old Age may become good indeed Now as touching the latter of these two That Old Age is an Evil Age that Senium Malum convertuntur These two are convertible Terms Solomon the Wise doth sufficiently evince and evidence in his saying Oh Young Ones remember your Creator before Evil Days come and the Years draw nigh wherein you shall say I have no pleasure in them Eccles 12.1 Wherein he begins to describe First The wearisom evils of Old Age from the latter end of ver 1. to the last end of ver 6. Then Secondly Of the evils of Death ver 7. both which he brings in as two strong motives to urge Young ones to be mindful of their Duty For First in the General All Authors both those that be Civil as well as those that be Sacred do unanimously concur in this point That Old Age and Misery are very seldom found separated As 1. Plutarch saith Senectus ut Africa semper aliquid Novi adportat as Affrica is never without some Monster so Old Age is never without some Ailment 2 Cato saith Solet Senectus esse Deformis Infirma Obliviosa Edulenta Lucrosa Indocilis Molesta that is Old Age useth to be Deformed Feeble Forgetful Toothless Covetous Unteachable and Unquiet 3. Horace saith Multa Senem circumveniunt Incommoda Many are the Inconveniencies that do encompass Old Persons