heeded and observed The similitude runs in parallel lines betwixt the two kinds of Sleeping and Watching both of that which is Natural and of that which is Spiritual For as in natural or literal Sleep that immortal part of man the pretious Soul layeth as it were dead and buried in an House of Clay all its noble parts and gifts seem then to be lost and Man all the time he lies asleep doth differ very little either from a Beast or a dead Carcass which made that famous General Epaminondas say Qualem inveni talem reliqui when he was blamed for cruelty in killing his Centinel whom he found sleaping to the hazard of the whole Army c. and his Apology was I left him but as I found him c. He looked upon him as one dead while he lay asleep c. But when those Vapors that cause Sleep are digested and consumed by the Natural Heat of our Animal Spirits and when those Obstructions of all our Senses are thereby removed then saith the Philosopher Panduntur Meatus Reditque opus Sensationis id est Vigilia quae est Sensuum Actio Motus quem Calor Spiritus in omnia Membra effusus efficit that is the Heat and Spirit being then defused into all our Members from Head to Foot all the passages of our Senses are opened c. and then we awake from our Sleep c. Even thus it is with us in that which is called a Mystical and Spiritual Sleeping and awaking out of it It was corrupt Humours that caused both the Spouse and the Wise Virgins to fall into a slumber and those Vapors do arise out of the Body of Sin that unrenewed part in us which do for a time obstruct the operations of a Spiritual Life in us But when the Spirit of Grace which is called the Spirit of Burning Isa 4.4 reviveth and burns up those corrupt Humours in us then is it that we awake arise and go forth to shake our selves as Samson did when the Philistines were upon him Judg. 16.20 This is called our awaking unto Righteousness 1 Cor. 15.34 and standing up from the Dead Ephes 5.14 Awake Awake saith the Lord Isa 52.1 and Arise Shine c. Isa 60.1 The Fourth Inquiry is what is the proper Object or Subject of this Spiritual Watching Answer This Christian Vigilancy is most highly concerned in this Watching-work as it hath a Respect and Relation to a double Trinity the first is a Trinity of Friends to wit the Father the Son and the Holy Ghost And the Second is a Trinity of Foes namely the World the Flesh and the Devil All these both Friends and Foes are to be duly and daily watched in our warring the good Warfare 1 Tim. 1.18 and in fighting the good Fight of Faith 1 Tim. 6.12 First of the first The Trinity of Friends that must be watched is 1 st God the Father must be watched this Lesson we should learn from Christ who did so saying We speak that we know and testifie that we have seen Joh. 3.11 and farther The Son can do nothing of himself but what he seeth the Father do Joh. 5.19 and the Father loveth his Son and sheweth him all thing that himself doth ver 20. And as I hear I do not doing mine own will but the will of my Father who sent me ver 30. Now if Christ that holy Child watched what he saw and heard from the Father by that Divine and Unspeakable Communication between them c. how ought Christians to watch likewise having an Unction from the Holy God that teacheth all things 1 Joh. 2.20 It is said of Israel Veshameru Mishmereth Custodiebant Custodiam they watched the Motions of the Lord in the Cloudy Pillar Numb 9.19 they kept Watch and Ward Night and Day to see when the Cloud would arise that they might be at every hour ready for removing Thus David set God always before him Psal 16.8 So ought we to do that we may learn to be holy as he is holy 1 Pet. 1.15 Children should learn to be like their Father Matth. 5. last in the Quality of Holiness tho' we cannot come up to an Equality of his Holiness Thus we ought to pass more and more into the likeness of that Heavenly Pattern If our Eyes wait upon the Lord as the Eyes of a Servant upon his Master c. Psal 123.1,2 then is there Hope concerning both our Conformity to God and our Communion with God We ought to watch God's Pillar of Providence as Israel did the Cloudy Pillar for there is God's Voice in the work of his Providence Were we but Men of Wisdom to watch hear and undestand it aright Mic. 6.9 we should learn the sooner to follow Providence the better the neglect whereof doth oft bring damage and detriment to us c. But tho' God's Providence may be too dark and deep for our dim Eyes to see and for our dull Ears to hear yet blessed be God his Precepts and his Promises are all so plain that he who runs may read and hear them and our not watching them makes us neglect Godliness The 2 d Friend is God the Son must be watched for we know not either the Day or the Hour wherein he will call us either to Death or to the Day of Judgment every Man's Death-day is his particular Dooms-day c. as before and because we cannot foresee it therefore must we ever expect it and spend every day as if it were our last day Hereupon we are all commanded to be always upon our watch and to be also ready for his coming Matth. 24.42,44 where our Lord useth seven Argument from ver 37. to the end of that Chapter as so many motives to stir us up unto watchfulness the day and hour knoweth no man c. ver 36. ideo latet unus dies ut observentur omnes that we might watch continually for that uncertain certain day The Harlot grew bold to sin on this account because she knew her Lord would not return till such an appointed time Prov. 7.10,18,19,20 Whereas secure Sinners may hear Thou Fool this night shall thy Soul be taken from thee Luke 12.20 He will come unlooked for and Dichotomize cut asunder and tear his Soul from his Body by force c. Matth. 24.50,51 'T is a blessed Badge pinn'd as it were upon sanctified Souls Sleeves that they wait for the coming of the Lord Jesus 1 Cor. 1.2,7 1 Thes 1.10 as it was the character of Old Testament Saints that they waited for the consolation of Israel in Christ's first coming Luke 2.25 how much more ought we to lift up our Heads and Eyes for beholding the comfort of his second coming Luke 21.28 looking for and hastning unto it as desirous to meet him in the way 2 Pet. 3.12 crying continually O mora Christo veni come Lord Jesus come quickly Rev. 22.20 All such as have taken many sweet Turns in communion with Christ upon the Mountain of Spices
Healer as our Lord Jesus is there is no kind of Disease can be found Incurable and thus the Prophet saith By his stripes we are all healed Isa 53.5 and tho' man have for his Mallady Satan who is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a roaring Lion seeking whom he may not only bite or scratch but Devour or drink up at one Draught or swallow down at one Mouthful as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. Pet. 5.8 Yet this is our comfort that our Blessed Saviour who is also a Lion of the Tribe of Judah Revel 5.5 He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who saveth us from the wrath to come 1 Thess 1 10. Thus Man's Remedy against all his Malady is his blessed Redeemer but more particularly even from the mouth of our dear Redemer himself in his excellent Parable concerning the strong Man's peaceable possession of his house until the stronger Man came upon him with a writ of Ejectment and dispossession of him c. Luk. 11.21.22 As the former of those two Verses holds forth Mans Malady and Danger which is at large discoursed upon and discovered so the latter Verse gives a most clear demonstration of Man's Remedy and Deliverer namely himself whom he calls the stronger Man and most amply accomplished to effect a compleat Deliverance and Salvation for us sorry Mortals out of all the before-named Miseries In both those Verses we may behold as in a clear Looking-glass and discerne whose we are and whom we Serve as the Apostles phrase is Acts 27.23 whether we belong to Satan or to our Saviour c. as we find the witnessings of Gods Spirit with our Spirits Rom. 8.16 Concerning this possession of the strong Man and the Dispossession of him by the stronger Man c. as our Saviour calls himself in ver 22. which doth represent Gods Champion coming forth to redeem man fallen into misery by the wiles of Satan and one who will not be baffled in any of his Undertakings for our Lord is called Mans Undertaker Isa 38.14 and he saith likewise Oh Mankind thou hath Destroyed thy self but in me is thy Help Hos 13.9 or as another paraphrastick Reading runs what hath Destroyed thee even the mutability of thy will Deceived by the grand Deceiver who was by his Creation an Angel of Light and propably one of those Sons of the Morning who sung Praises to the great Creator for the Creation of the Heavens Job 38.7 Yet afterwards by his Luciferian pride Isa 14.14 was changed into the prince of Darkness Eph. 6.12 that glorius Angel was Turned into a Damned Devil and who first set himself against the great Creator himself saying with proud Lucifer Isa 14.13,14 Ero sicut Altissimus I will be like the most High and when he found that the thing formed was too weak for Him that formed it and that the Potter had power over the Clay c. Rom. 9.20 21. So that the Creature could not prevail against his Creator then Satan falls foul upon God's Creature Man whom he saw Created in the Image of God wherein he Acted like that malicious Traitor who when his devilish designe was disappointed of Assassinating the Kings Royal Person himself he then falls foul upon the Kings Picture and tears it all to peices Thus the Devil did with the first Adam who was Gods Picture by his Creation and prevailed yea and so as that he prevailed not only against Adams Person but also against all Adams Posterity by pouring his Poison into the Spring-head or fountain as is demonstrated before as Adam was the publick Person and Rrepresentative of all the whole Race of mankind hereby we are all born Children of wrath Eph. 2.3 Enquiry how did the Creator take this Affront and Indignity done to him by the Devil in rending his Picture into peices c. was God unconcerned Answer the 1 st Indeed it was once at the least a seeming Divine dispensation concerning bloody Herods Imprisoning and Beheading John the Baptist that famous fore-runner of the Worlds Reedemer yet all that time God seemed to be silent as if not at all concerned therein by any External or sensible Providence of God to testifie his dislike and Abhorrency of such a Barbarous murder Mat. 14,3,4,5 to the 13 th notwithstanding Gods seeming silence as to outwrrd Judgments upon those malicious murderers the Lord gave an Inward plague in perplexing Herods conscience for this bloody Butchery Luke 9.7 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that Herod pendebat stood amused and amazed and stuck fast in the mud as it were and could not stir his feet but was ready to hang himself as the words import so in an angry Conscience Herod heard an angry God c. But Answer the 2d As to this Original Affront of Satan to his Maker in Defacing the Kings Image by putting the first Adam to the Foil and to that foul Fall the King of Kings is most highly concerned and comes immediately to the very place and spot of ground where this very Villany was newly perpretrated Summons the Offenders personally to Appear and He saith to Satan well Satan thou hast prevailed indeed over the first Adam notwithstanding I have my Glorious ends in it So to over-rule it as to bring forth the greatest good out of that greatest evil by the Chymical Art of my Unsearchable Wisdom but be it known to thee I will send the Second Adam into the world who shall not only match thee but also over-match thee he shall disposseses thee of this thy new possession The seed of the woman shall break thy Head though thou by thy Serpentine subtlety hath now bruised mans Heel and put him into a limping and halting posture Gen. 3.15 I will send my Son in the Similitude of sinful Flesh who through his Death shall Destroy him that had the power of Death that is the Devil Hebr. 2.14 and tho' thou hast sinned from the beginning yet for this purpose the Son of God shall be manifested that he might destroy the works of the Devil as well as the Devil himself 1 Joh. 3.8 Thus the Everlasting Gospel as it is called Revel 14.6 was preached even by God himself in Paradise and seeing God himself was the first Preacher of the Gospel therefore that employ of God's Embassadors is very honourable Work and not so contemptible as the blind World doth unworthily account it to be c. Behold here how our most Gracious Father in Heaven provides and prepares a most Sovereign Plaister made up of the warm Blood of our Blessed and Bleeding Redeemer who was the Lamb slain from the Foundation of the World Revel 13.8 So soon as the Strong Man armed had given this mortal Wound to the Root of Mankind even to Innocent Adam in his Paradise-Estate and this Gospel of Peace our good God himself did preach thus early that none of the Spirits of his dear Children though corrupted by the faln Nature might sink in
you comfort you yea I will carry on the Work of Grace in you and at the last Crown you with Glory All this and more is included in this precious Promise c. Now having dispatched the first Demonstration shewing how it is made manifest in a manifold manner namely in a fourfold Respect both in Heaven and upon Earth both in his Person and in his Spirit c. that Christ is the stronger Man and too strong for this strong Man Satan tho' he be armed Cap-a-pee from head to foot Now I come to the Second Demonstration to shew the Reason why it must be so The first Reason is The Creator must be too strong for the Creature Now that Christ was the Devil's Creator appeareth by many Scriptures as by John 1.3 and by Col. 1.16 and by Heb. 1.2,3 All which places do declare the Deity of Christ for none can have a Creating-power save only the Omnipotent God who can bring all things out of nothing Now all things whether Visible or Invisible whether they be Thrones or Dominions or Principalities which is one of Satan's names Eph. 6.12 or Powers all things were created not only by him but also for him Col. 1.16 and if so it must follow that the Devil is one of Christ's Creatures and not only made by him but also for him that is for accomplishing the ends of Christ's Glorious Will or as it is expressed all were created for the Pleasure of Christ Revel 4.11 Now should the Devil be too strong for Christ this could not be Christ's Pleasure but his Pain and Torment to be mastered by another and brought into Subjection c. This the Adversary himself doth acknowledge in his saying to Christ Art thou come to Torment us before the time Mat. 8.29 wherein he owned not only that Christ was over-powerful for him but also that to be over-powered and to be dispossessed too could not be accounted any pleasure to him but his great torment to be cast out of his Palace and to lose the place of his pleasure Thus it may easily be concluded that Christ must be stronger than his Creature otherwise the Creature would not be for his Pleasure it must be Pain for a Superior to be subdued by an Inferior A noble Prince by a base Peasant a Prisoner c. The second Reason why Christ must be stronger than Satan is because Christ is likewise the Upholder of all created Beings 't is said Christ upholdeth all things by the Word of his Power Hebr. 1.3 As 't is said The Father made the Worlds by his Son ver 2. and without him nothing was made that was created John 1.3 The Son of God was not idle or unconcerned in the first Creation but was a Co-Agent with the Father and the Spirit in that Almighty Work c. So here he is brought in as an upholder of all things by the Word of his Power in the Almighty Works of his Providence and he upholds all created Things both Secundum suum esse secundum suum operari as the Schoolmen's Phrase is that is Christ upholds all things both as to their Beings and Essence and as to their Actings and Operations So that the Fire cannot burn c. without the Divine Concourse of Christ as both in the Case of Moses Bush which burned but was not consumed Exod. 3.2 And in the Case of those three Nobles of Babylon who were cast into the exceeding hot fiery Furnace but the Fire had no power over their Bodies nor was one Hair of their Head singed c. Dan. 3.23 c. How came this to pass We are told there that the Son of God made the fourth Man among them and restrained the fury of those Flames so that not any smell of burning was upon them Ver. 24 25 26 27. Where we are told how Nebuchadnezzar heard the three Men praising God in the Fire as the Septuagint saith there and he saw the fourth as their Redeemer All which do clearly declare That the Devil but a Creature is upheld by Christ both in his Being and in his Acting He could not harm an Hog without asking leave from his Lord suffer us to go c. Matth. 8.30,31,32 much less any Lamb of Christ who lends him his leave c. Now the Borrowing-power can never be too strong for the Lending-power c. CHAP. III. The Redeemed are Conquerors THis Third Chapter doth demonstrate that Christ is still the stronger Man by his Spiritual Presence in all his Redeemed making them more than Conquerors through his Love to them Rom. 8.37 and he will continue to be so with them to the end of the World Matth. 28.20 The Reason whereof is rendred For he that is in us is greater than he that is in the World 1 John 4.4 The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is greater in Strength of the same Sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stronger Man Luke 11.22 Who enabled the Apostle to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can do all things through Christ that strengthens me Phil. 4.13 And thus our Lord out of love doth strengthen all his Members as he is their Head to conquer and overcome all those Difficulties that they meet withal in running their Race which is set before them Hebr. 12.2 That no man nor Devil may take their Crown Rev. 3.11 The first Enquiry is What be the cases of Difficulty wherein the strong Redeemer doth assist his weak redeemed Ones to become Conquerors by his assisting Love Answer This Work of Love he worketh for us in Seven several Cases As First Christ enables us for performing of Duties which should be wrought in God John 3.21 both quoad fontem from a right Principle and quoad finem for a right End yea and quoad regulam by a right Rule also otherwise while we write up Service God may write up Sin splendida peccata shining Sins in a silken Suit c. Zech. 7.8 When we go not forth in the strength of the Lord to Preach Pray c. Psal 71.16 The Lord helpeth the Levites to bear the Ark c. 1 Chron. 15.26 And God's Spirit helps our Infirmities in praying-work Rom. 8.26 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated only helpeth signifies much more namely to bear up the heavier end of our praying-work And where the Spirit of the Lord is there is liberty and freedom for performing of Duty 2 Cor. 3.17 If Christ free us we are free indeed John 8.36 Secondly For exercising of Graces 't is not enough for us to have the Habits of Grace but 't is Christ's work to actuate them and to draw them forth into acts and exercises not one grace can suspirare breathe forth any fragrancy unless Christ's Spirit do inspirare breathe upon them Alas all Habits of Grace do lay dormant in us in the case of Divine Desertion as those in holy David did while God was departed from him during his ten Months
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
to discourse upon is the Accidents of this Nature and Substance of Old Age which are principally two namely 1 st The Quantity and 2dly The Quality of it First Concerning the Quantity of it and this is twofold 1 st That which was more special and peculiar to the Antedeluvian Patriarchs And 2 dly That which is most General and Universal to all the Post-diluvian generation of Mankind ever since Noah's Flood not only unto this day but also to the end of the World 1 st As to the Patriarchs They indeed lived very long and to a very great Old Age yet they all did die at last for the God of Nature did ordain upon the Fall of Adam that Nature should decay and die at last NB. Note well That none of the Patriarchs did live out compleatly a Thousand Years for that term of Time is reckâ—…d as one Day 2 Pet. 3.8 and if any of those Patriarchs had lived out their Thousand Years then that Divine Doom upon faln Mankind in the Day thou eatest the forbidden Fruit thou shalt surely Die Gen. 2.17 Now if any one of those had lived beyond a Thousand Years then Man had not died within the compass of that Mystical Day c. The Patriarchs indeed had a very large Quantity and a long Lease of their Lives and this was for many weighty Reasons of four several sorts 1. Natural 2. Civil 3. Moral 4. Theological The 1 st is Natural because 1. There was much vertue in those Herbs upon which they constantly made their daily Meals 2 dly The Climate where they lived had a most temperate Air and every way most congruous to their Constitutions But 3 dly above all their own Temperance from Surfeiting and Drunkenness for the Old Adage is Plures pereunt Gula quam Gladio more Persons do die by Intemperance than by the Sword c. These Three are the Natural Reasons In the 2 d Place the Civil Reasons are 1 st They lived so long both for the better populating of the World And 2 dly For the better spreading of the Church of God out of the White Line in the World they lived thus long to beget Sons and Daughters for this purpose Then in the 3 d Place the Moral Reasons are 1 st For the better institution of all Arts and Sciences c. And 2 dly For the more promoting of their own Experimental knowledge because they wanted those Books and Libraries which we in our days do enjoy therefore the Lord lent them such long Leases of Eight or Nine Hundred Years whereby they got the greater stock of Knowledge by such long Experience And in the 4 th Place The Theological Reason is For the propagation of the True Religion in the World as was hinted above in the White Line the Posteririty of Seth as the Black Line was the Off-spring of cursed Cain as is made apparent in the draught of ancient Genealogies which are drawn with a White and a Black Line all along to distinguish the Church from the World NB. Note well 1. As the longest Day hath the shortest Night so the longest Life of those Patriarchs had the shortest Death for the night of Death came upon them at the last we read of no Agonies they had in their Dying c. NB. Note well 2. As the Microcosm or great World was drown'd as it were with a Dropsie in Neal's deluge and shall at last be burned as it were with a burning Fever even so the Microcosm or Man who is called the little World More of this afterwards But 2 dly as to the Quantity of Lease of Man's Life since the Patriarchs time which is now general and universal over all Mankind we must know that as the long Lives of those Patriarchs near the beginning of the World tho' now faln under sin doth intimate to us and give us a guess how long Man night have lived upon the Earth had he not sinned before he had been translated into Heaven as Enoch was So that the Age of Man began to be shortned after Noah's Flood and more especially after the confusion of Tongues at the building of Babel for Peleg which signifies Division so called because Tongues were divided in that day and his Son Regu and those born after them lived not above half the time of those than were born before them as Porcus notes well in his Medulla Histor Eccles pag. 15. NB. Note well May not we in our Day call our Sons Peleg as Heber did his Son for in a colour of building up Sion 't is rather a Babel because of the Confusion of Tongues amongst us not understanding one anothers Languages Prob Dolor this is for Lamentation c. Know likewise that after this diminution of Man's Age at the Confusion of Tongues Moses comes and mentions a shorter cut of the Lease of Man's Life as we are told in the Ninetieth Psalm which is called the Prayer of Moses that he made most probably when he saw the Carcases of the People fall so fast in the Wilderness and committed to Writing for the instruction of those that were left alive yet were doomed to Death as Numb 14. at large relateth and this Prayer of Moses is fitly placed next to the eighty ninth Psalm that it might be an illustration of that passage What Man is he that liveth and shall not see Death shall he deliver his Soul from the Hand of the Grave Psal 89.48 After this verse Moses reads a Divine Lecture upon Man's Mortality shewing how God turns Man to destruction Psal 90.3 that is God by turning loose upon Man divers Diseases turns him now soon out of the Worlds And when Moses had set forth the misery of Man's Life by many similitudes as a Watch a Flood a Sleep Flower c. which indeed is such a Misery as cannot sufficiently be set forth by any similitudes ver 4 5 6 7 8 9. He at last comes to determine how short a Lease God gives Man of his Life saying the days of our Years are Threescore Years and Ten ver 10. that is as if he had said Tho' the Fathers lived much longer yet as wickedness increased in the World so Mens Days decreased and now their Lives are daily shortned and one Generation soon dispatched away after another All Men have a quick dimission from their appearance upon the Stage of the World and all this is done that the World it self may come the sooner to its perpetual period And tho' some by reason of a more robust Constitution than others have and therefore may attain to fourscore Years yet few exceed seventy and fewer attain to it and such as live longer do pay interest of Pains Sorrow and Misery for their inlargement beyond the generality of Mankind because the Body is then much decayed and filled with Diseases c. And thus Barzillai accounted himself a very Aged Man when he had attained to the age of fourscore Years old 2 Sam. 19.32 saying of himself How long
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
Mercy that no deadly â—oison of Satan doth now harm us as our Lord did promise unto all Believers after his Resurrection Mark 16.17,18 Oh that all we Aged Ones could sincerely praise the Lord for this high Favour that 〈◊〉 now find by sweet experience we can better resist the Devil now so as to make him flee from us Jam. 4.7 We can now resist him more stedfastly in the Faith 1 Pet. 5.8,9 than we were able to do in our youthful days and tho' we be able through Grace to say this yet out of an Holy Jealousie over our own Hearts we must still make a farther enquiry what is the principal procuring Cause of such an happy and easie Conquest over our own Corruptions and Satan's Temptations now in our Old Age whether we be not more beholden herein unto the decays of our own Natures in us than to any strength of God's Grace freely given to us because we may die to sin by the deficiency of our natural strength of Body when sin doth not die to us through those powerful Operations of the mortifying Spirit of Grace Rom. 8.13 but more of this after c. Now come we to the Second Reason why a Good Old Age is a great blessing because the goodness of it is not only a blessed Antidote and Preservative against those threfold Evils before-named but also it is a blessed Preparative for Death at the end of our Old Age and of our Lives This preparation for Death is not only an universal but also an indispensable Duty for after death comes the Judgment Heb. 9.27 then is the time of Reckoning which our Lord Requires after his Returning however long or short it be wherein all Mankind both the good and the bad Servants must Reddere Rationem or give an exact account of their Stewardship whether they have wasted or improved their Lord and Master's Goods Matth. 25.14,19 Luke 16.1,2 and 19.15 c. as I shew at large in my Fourth Volume of the History and Mystery of that Parable pag. 185 186. Now every Man's Death-day is his particular Dooms-day for then the Spirit returns to God who gave it Eccles 12.7 when the Body returns to Dust of which it was first made Gen. 2.7 by rotting in the Grave c. Then the Soul goeth to God not to dwell with him for there the Speech is made of all Men both bad and good but to be disposed of by him for his Final Estate then is the Soul or Spirit as being there opposed to the Body to receive its Final Doom either for Everlasting Weal or for Everlasting Wo. Therefore to prepare for Death is a most necessary tho' it be a much neglected Duty Now such as be good in Old Age their goodness consists in being alway prepared for it both Habitually and Actually they learn to die daily 1 Cor. 15.31 and makes Death familiar to them both at Bed and Board Their Conversation is in Heaven while their Commoration is here on Earth Phil. 3.20 They labour and learn to live with dying Thoughâ—s because they hope at last to die with more living comforts They have Heaven as an happy Harbour of Rest in the Eyes of their Hope which serves to season and sweeten all Sorrows and Sufferings to them as it was with blessed Paul who had his Eye fixed upon that Crown of Glory which was laid up for him and for all Believers 2 Tim. 4.8 and therefore he was not at all discouraged at his light Afflictions which were but for a moment in comparison of that exceeding and eternal weight of Glory 2 Cor. 4.17 where we have a most elegant Antithesis or opposition and a double Hyperbole beyond the reach of our English Translation As thus 1. For Affliction here is Glory 2. For light Affliction here is a weight of Glory And 3. For momentary Affliction here is Eternal Glory and the sight of this by an Eye of Faith put Paul upon his Cupio Dissolvi I desire to be dissolved Phil. 1.21,22,23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies to loose off from the shore of this Mortal Life and to launch out into the Ocean of Immortality which he accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is far far better and best of all Thus this preparation for Death had caused Old Simeon before this Apostle even to sing his Soul out of his Body as before This likewise made that Good Old Man Job to say I would not live always Job 7.16 for he hoped to behold his Redeemer c. Job 19.25 Thus may we accordingly say we would not be Young always because we have been so hampered and pester'd with many youthful Lusts which now through Grace a Good Old Age hath weakened An Hoary Head that is found in the way of Righteousness doth ripen fast like good Fruit upon the Tree of Life in its Autumn and becomes day by day more mellow for Death and hath nothing thâ—n to do but to die being able through Mercy to say with his sweet Saviour Father I have finished my work which theâ—… gavest me to do in the World John 17.5 Oh how ready was David how willing and how prepared to die and to fall asleep in Jesus 1 Thes 4.14 when he could say his Conscience bearing witness with him in the Holy Ghost as Rom. 9.1 that he had served out his Generation in his whole Generation-work according to the will of God Acts 13.36 The Third Reason why a Good Old Age is a most rich Blessing and Benefit to the Sons and Daughters of Mankind is because it doth priviledge them with a true Title unto Mansions of Glory prepared for them in a better World Such as have continued in ways of Holiness all their Life and become faithful unto death Rev. 2.10 they shall assuredly at the last arrive at the Haven of Heaven and Happiness when they die for God himself hath assured us and God Keeps the best and surest Ensuring Office that having our Fruit unto Holiness then our end shall be Eternal Life Rom. 6.22,23 for then comes first the Joy of Harvest as when fruitful Fields are white unto Harvest John 4.35 then comes the Husbandman with his Sithe or Sickle and cuts down his Corn binds it up in Bundles and carries it Home to his Barn c. even so God the great Husbandman as Christ calls him John 15.1 when he sees his old Servants as it were white unto Harvest with Hoary Heads and fully ripened in the way of Righteousness then doth he take them down by the hand of Death and gathers them Home into his heavenly Garners Our Lord doth certifie this great Truth to us over and over again saying that Heaven is surely secured for us and we are likewise safely secured for Heaven by the mighty Power of God the word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth we are kept as with a Guard and in a Garrison and that at the last we shall receive the end of our Faith even the
namely of much smartings burning pains and sorrows if that Sting be not timely dâ—awn out by the Grâ—ce of true Repentance The Lord himselâ— pâ—…ed that Stinging Sermon unto Cain Iâ— thou dost well shalt thou not be accepâ—…d but if thou dost evil then sin lies at thy 〈◊〉 that is like a mighty Mastiff-Dâ—g whâ—ch lies sleeping at the Door and if once awakened he is there ready to pull out the Throat of the Soul Gen. 4.7 And Moses tells the People agreeable to this caution of the great God to Cain and surely your sin will find you out Numb 32.23 that is the Guilt of sin will haâ—… you at your Heels like a Blood-Hound and the punishment of it will ovâ—…ke you c. Yet such as do surely â—…nd â—t their sin by an unfeigned Repenâ—…ce before their sin thus fearfully find 〈◊〉 â—hem even all such as câ—nfesseth and â—…keth their sin shall fiâ—d 〈◊〉 Proâ— 28.13 Then if Death at 〈…〉 â—orth â—y Sting at us ' tiâ— no mâ—re harmâ—ul than an enchanâ—…d Stiâ—gâ— like those Serpents which th◠〈…〉 raised up by their Enâ—…ments Exod. â— 12 they were 〈◊〉 really Serpents but in appearanâ—… only and â—o thâ—ir Stings were like themselves more Phâ—…ms which could not 〈◊〉 sting any one true Israelite and as 〈◊〉 Mâ—…k-Serpents were swallowed up by Moses his real one even so Christ who is Life Essential hath swallowed up Death in Victory as before So that now through the Grace of Christ tho' Death may buzz about our Ears like a Drone-Bee that hath lost its Sting yet it cannot sting us with any mortal Sting for that is quite lost in the death of Christ for all his Redeemed as Christ hath taken away not sin it self but the Guilt of sin So nor hath he taken away Death it self but the Sting of it Thus Augustine doth phrase this double Purchase of Christ for us both in respect of Sin and in respect of Death saying Christus tollit Peccatum Mortem nonne sint sed ne obsint our Lord indeed doth take away both Sin and Death from us yet not that they should not be at all but that they should not be hurtful to those for whom he died And 't is for this glorious Priviledge that the Apostle Paul as one of Christ's chief Heraulds proclaimeth openly to the World and that with a world of Solemnity and Triumph his own Victory over Death by his dear Redeemer 1 Cor. 15.57 and therefore exhorts us to be always stedfast and unmoveable and always abounding in the work of the Lord well-knowing that our Labour shall not be in vain in the Lord ver 58. The same Apostle saith with such a firm Faith which both took Root downward and brought forth Fruit upward that for him to live was Christ and to die was gain and he longed to be dissolved Phil. 1.21,22,23 5 thly 'T is his returning Home to his Father's House c. because death to a Good Man is the day-break of an eternal Brightness 't is as the Vally of Achor as a Door of Hope into the celestial Canaan Josh 7.24,27 and 15.7 Hos 2.15 even into that Heavenly Country unto which the Holy Patriarchs so earnestly pressed to enter Heb. 11.13,14,15 and as it were hastened Home thither where their Father was and their All also Hereupon for them to die was no more but repaterasse as Father Bernard phraseth it that is to go Home again to their Father's House whither when they come they are assured of a most hearty and of a most happy welcome The Parable of the penitent Prodigal and his compassionate Father's meeting together at Home with Feasting and exceeding great Joy Luke 15.20,23,24 doth illustrate this The Prodigal only came but the Father ran and fell upon his Neck and kissed him and killed the fatted Calf for him and put the best Robe upon him c. to make him welcome yet all this was but a dim shadow of that exceeding excessive and eternal meeting of our Heavenly Father with his dear Children to whom Christ most lovingly speaketh Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the World Matth. 25.34 Oh the infinite Bowels of a Father yerning over his Adopted Sons and Daughters as if he had thus said Where have you been my dear Darlings all this time of my long absence from you and of yours from me come nâ—w and heartily welcome come now into my Bosom which is now wide open to receive you as the welcomest Guests that oâ—er accosted me ye shall lie warm in my Bosom to all Eternity c. and with Crowns of Glory upon your Heads ye shall sing Hallelujahs unto the Lord for ever and ever NB. Note well To know this upon a dying Bed câ—nnot but be a Rich Cordial to know that death is only Perta Coeli Janua Viâ—… the Postâ—rn Gate to the Heavenly City and the Narrow Door to Everlasting Life that it is our restoration into a better Paradise than that was out of which the first Adam was banished at first by his sinning but this Heavenly Paradise The Second Adam purchased for us by his suffering that death doth now by the purchase of Christ bring to us both Malorum omium Ademptionem Bonâ—rum omnium Adentionem that is the râ—moving of all that is evil and the receiving of all that is good This consideration brought Paul out of his Sâ—râ—it when he had been musing and â—…hting and knew not what he should châ—ose â—…ether Life or Death at last he 〈◊〉 â—orth into this resolve 〈…〉 I desire to be dissâ—lved and to return 〈◊〉 to my Father's House from whom I expect to hear Well done thâ—… good and faithful Servant enter 〈◊〉 into the Joy of thy Lord Matth. 24.21,23 which is a Joy so big so great that it cannâ—… enter into us Quicquid Recipitur recipitur ad Modum Recipientis saith the â—…losopher the Vessel receiving m◠〈…〉 Measure congruous to and c◠〈…〉 the Matter received Now 〈…〉 ouâ— Vessâ—ls are not large en◠〈…〉 Joy to enter into us th◠〈…〉 that we must enter int◠〈…〉 it is such a Joy as is more m◠〈…〉 Lord and Master than for 〈…〉 yet such a liberal Lord do w◠〈…〉 as will honour his Servants with 〈◊〉 matchless Joy We serve a most Honoâ—rable Master who employs us in most Honourable Work and will at last pay us with most Honourable Wages Unto all this aforesaid let me add the Christian's Charter as another pretious Cordial unto a dying Saint namely the large Inventory which the blessed Apostle distinctly describeth that belongeth to every true Believer saying all things are yours whether the World and so you lose nothing when you leave the World or Life or Death or things present or things to come all are yours and ye are Christ's and Christ is God's 1 Cor. 3.21,22,23 that is the World is theirs tho' not in possession yet by way of Reduction ye shall
have Food and Raiment convenient for you Prov. 30.8 Heb. 13.5 and ye shall have the best things of a better World in a way of Reversion seeing you are Christ's and Christ is God's And 't is no trifling part of this Inventory neither that Death is theirs for that is of great value with God himself as 't is said pretious in the sight of the Lord is the death of his Saints Psal 116.15 Nor is the Title the Term and the Tenure that the Christian holds this part of his Character and Inventory by but as the Apostle there observeth the fullest the longest and the surest of all others For 1. The Title is the fullest as 't is both by Purchase and by Conquest Also 2. The Term is the lastingest as it includes both time present and to come not only Possession but Reversion too And 3. The Tenure is the safest as it is the highest 't is a Tenure in Capite entailed for greater security upon the Crown therefore is this Famous Clause added all are yours safe enough because you are Christ's and Christ is God's c. CHAP. VII Means for making Old Age to become a Good Age. NOW I come to the Third Particular after 1 st The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Old Age may be a Good Age. And after 2 dly The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Reasons why it must be so c. Then 3 dly The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or the Means and Manner how this Age which is Evil in and of it self may be made a Good Age. In order hereunto we must First Consider the Dues which by a Divine Appointment ought to be duly paid unto Old Age. And Secondly We must consider the Duties which likewise by a Divine Appointment ought to be daily praâ—tised in our Old Age. NB. Note well The former of these two hath its Dependency upon the latter of them for if those Duties prescribed by God's Precept be not daily practised in our Old Age then those Dues of Honour and Reverence which are propounded also by God's Promise can never be duly paid to our Old Age but the contrary even Scorn and Contempt First Of the first of these namely the Dues that are the Due Homage and Divine Debt which God commands all Mankind to pay unto Old Age. As 1. In Levit. 19.32 which hath been spoken to before where God's Charge runs in this Sense Do thou Honour the Face of the Old Man if thou fearest God who will surely punish thee if thou dost it not And 2. God took it heinously at the Hands of the King of Babylon saying to him Upon the Ancients hast thou very heavily laid thy Yoke and shewed them no Mercy Isai 47.6 3. God did reckon it as a great and grievous Crime to have the Aged and Ancient Ones despised by the Younger Sort and therefore he threatens this as a punishment to the stubborn Jews that the Child shall behave himself proudly against the Ancient Isai 3.5 Such sins as are threatned for punishments are usually great sins and had not the sawcy Carriage of Children towards the Aged especially towards their own Aged Parents been a notorious injury unto Old Persons it would never have been threatned as a Curse and Punishment If it were a great wrong it was also a great sin and if it were a great sin it must expect a great Plague and Punishment Many more Scriptures might here be added with a short descant upon them but to be short this brief following Reference shall suffise As 4 Prov. 20.29 5. Lam. 5.12 6. Job 29.8 and 32.4,6,7 And 7. Rom. 16.3 Lastly 1 Tim. 5.1,2 All which Scriptures do plainly hold forth what Respect and Reverence ought to be given and is commanded by the great God to be given unto Aged Persons even in those Purest times of the Old and New Testaments and how can we learn to write after a more perfect Pattern and a more infallible Copy Yea and upon a brief search of the Ancient Fathers of the Church soon after those pure Scripture times I do find this grave and solid Testimony concerning this very Point of the Honour of Old Age in Clemens Alexandrinus his Book called Paedagogus written in the Year of our Lord 194 who in his Third Book of that before-named Title speaks thus Non est malum Senem videri cum hoc quod sis celare non possis Quo ergo magis Homo festinat ad finem tanto est vere Venerabilior ut qui Deum solum habeat se Seniorem nam ille quoque est Aeternus Sâ—nex qui est iis quae sunt Antiquior Antiquum Dierum illum vocavit Propheta That is in English thus It is no evil to seem Old seeing such as be so cannot conceal it with any Paintings as the same Father a little before this saith such painters of themselves cannot put off Old Age as the Serpent doth his Slough c. For by how much the more a Man hastneth unto his end by so much the more he becometh Venerable and the more to be Honoured as one who hath God alone to be more Ancient than he who is likewise Eternally Old and the Prophet Daniel calls him the Antient of Days And the same Father adds Senum Corona è multa experientia c. That the Crown of Old Men is much Prudence and Experience c. To omit the other Fathers for avoiding prolixity let me only add two more Testimonies to this great Truth The First is That Critick Philosopher who saith Cognata sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former word signifies Old Age and the latter Honour so these two are of â—ear a Kin in the Greek Language and agreeable hereunto is the Hebrew reading Isai 9.15 where the Ancient and the Honourable are joined together The Second Testimony is that of the great Historian Livy in his 26th Book speaking of an Army how the Younger Bands gave place to the Elder useth these words Vix ut verisimile est Parentum quoque hoc seculo vilis levisque apud Liberos Authoritas that is the Report of former purer golden Times when the Younger had such a Veneration for the Elder seems almost incredible for now we see this present Age is of another Mettal than Gold wherein we behold the disrespect that is commonly shewed not only to Old Men buâ— also to Old Parents whose Authority over their Children is oft vile and contemptible c. yea slighting them most when they should respect them most much unlike to young Joseph who nourished his Old Father Jacob in his Old Age and made the last Seventeen Yearâ— of his Life the best and most comfortable part of his whole Time that he lived in the World Nor is this all to wit disrespect to Old Parents c. buâ— there is likewise a disrespect to Old Pâ—stors who are thought by Young Noviceâ— to be no better than Fools whereas according to the vulgar saying the Old â—re sure
to Second Causes some have shortned their own Lives c. Tho' the Moral of this Fable hold true in some singular Instances yet for the General 't is an undeniable truth that Old Age may comfort it self with this blest freedom from Youthful Lusts Aged People cannot be so Eye-sick nor so Heart-sick of Lustful Desires as the Young are but are then arrived into a more quiet Harbour from the furious Tempests of Carnal Concupiscence Secondly The Aged may comfort themselves with their long experience in the World for experimental Knowledge doth far exceed and excel that which is meerly Notional and upon this account 't is truly said Tho' Young Men think Old Men Fools yet the Old are sure that the Young are Fools for want of experience For as Experience is called the Mistress of Fools so it truly is the Mother of Prudence It was a Prophane Saying of a Pagan Poet that Prudence was above Destiny but a Christian may safely say that next to Divine Providence Humane Prudence may challenge the highest place in the management of Humane Matters and that Old Age hath the chiefest interest in that Prudence Young Elihu did acknowledge this for a great Truth saying multitude of Years should teach Wisdom Job 32.7 And Musicians do experience that Old Lutes make a sweeter Sound than New Ones The not knowing of this Truth was both the Folly and the Ruine of that Foolish King Rehoboam who choosd to follow the Counsel of his Green-heads that stood before him rather than of those Grave Senators who had stood before his wiser Father 1 Kings 12.6,7,8,9,10 c. As Young Men are properly for Action so Old Men are principally for Advice and therefore the Roman Senate consisted of Senators so called for their Age which became so famous in the World that it occasioned that saying Romani Sedendo Vincunt as if the Advice of their sitting Senate did contribute more to all their Glorious Conquests than all the brave Actions of their Fighting Soldiers and thus the Heads of Cities c. are hence called Aldermen c. Thirdly The Aged may comfort their own Hearts with this Consideration likewise that they have so long weathered the point under the conduct of their Gracious God through such a broad and tempestuous Sea of a most troublesome Life Oh happy are those that can say many have been my Troubles but the Lord hath delivered me out of them all Psal 34.19 and God's Angel hath redeemed us from all our Evils in our whole Lives hitherto Gen. 48.16 and that the Pillar of Divine Providence hath hitherto been our Guide in the Wilderness of this lower World as the Cloudy Pillar did guide Israel in that wayless Waterless Wilderness in their many motions and mutations and we have walked all along as Helpless Children in the Hands of our Heavenly Father whom we have sometimes followed as it were blindfold like Abraham the Father of the Faithful who went out not knowing whither he went Heb. 11.8 who tho' he knew not whither he went yet he well knew with whom he went for he was ever as a Child in his Father's Hand Happy are such as can say Lord thou hast been our King of old Psal 74.12 and we have been Young but now are Old yet never saw the Righteous forsaken nor his Seed tho' begging Bread Psal 37.25 and we will Remember the days of Old c. Psal 143.5 and this God is our God for ever and ever he will be our Guide even unto Death Psal 48.14 Fourthly The Aged may comfort themselves that now they are approaching near the end of their troublesome Voyage through a dangerous Sea both of manifold Tribulations and of many Temptations also yea and nigh to the end of their Toilsom Travel and Wandrings in the Wilderness of this lower World and now drawing nigh toward their Harbour and Haven of Eternal Happiness in Heaven The end of all Motion is Rest and the nearer we come to our Centre the more active and hastening we ought to be that we may contradict that uncharitable Proverb Juvenis in Sanctis Senibus Satanizat in Annis that is Young Saints sometimes prove no better than Old Devils whereas such as are Saints while they are Young ought to become Angels when they come to be Old for the Path of the Just is like a Shining Light that shineth more and more to a perfect day Prov. 4.18 Plutarch affirms concerning the Laborious Bee that it never degenerates into an idle Drone And Augustin's Character of a true Christian is Semel Electus Semper Dilectus once Elected and ever Beloved this therefore makes our Election sure 2 Pet. 1.10 As we draw daily nearer our best Home then to hunger after it and hasten toward it so much the more c. Fifthly The Old Disciples of Christ may comfort themselves with this consideration that the Lord loveth his Mnasons Acts 21.16 even when they are past their work forasmuch as they have taken heed to fulfill their Ministery they received in the Lord Col. 4.17 Hitherto to the best of their Abilities their Consciences bearing Witness hereto in the Holy Ghost Rom. 9.1 2 Cor. 1.12 Acts 23.1 and 24.16 they are still beloved of God for what work they have already wrought for his Glory and for the good of many Saints the reflection of this cannot but conduce much to the Comfort of their own Souls Tho' now they be like Travellers that ride upon Tired Horses they can proceed no farther in publick Generation-work yet they can say with Paul the Aged Philem. ver 9. to will is present with us but how to perform we find not Rom. 7.18 And now their only work is to Ripen fast and to become fully Mellow to be gathered home c. NB. Note well The Lord 's tender loving-kindness to the godly Levites under the Law in giving them leave when Old to retire from that Laborious Service of his Sanctuary Numb 8.23,24,25 yet were they as Judges c. all which may comfort us under the Gospel c. Still God commands let the Younger submit to the Elder 1 Pet. 5.5 and as David was kind to Young Chimham for Old Barzillai's sake 2 Sam. 19.38 So the Lord is kind to the Off-spring of his Old Servants who are Children of many Prayers c. Thus tho' they be laid aside as Old Almanacks useless by Men they are not so by their loving God c. Secondly The Cordials and Comforts that the Lord hath left us upon Record against the Fear of Death If we would get good Gold we must go to Ophir good Balm we must go to Gilead c. So if we would get good Comfort we must go to the God of all True Comfort 2 Cor. 1.3 and to the Book of God which consists of those full Breasts of Consolation which we are commanded to suck and be satisfied against all our Fears c. Isai 66.11 Job calls Death the King of Terrors chap. 18.14 and so