A Spiritual Legacy, Sermon

A Spiritual Legacy · Sermon

p. 1I Am this Day to Preach the Funeral Sermon of a very Godly and Exemplar Young-man, who may be truly call'd [foreign] a Young Old Man (for his conſtant Grave Carriage, and Pious Deportment) and that from a Text of his appointment, to wit,

Geneſis, 47. Verſe 9.

And Jacob ſaid unto Pharoah, the Days of the Years of my Pilgrimage are an Hundred and Thirty Years; few and evil have the Days of the Years of my Life been, and have not attained unto the Days of p. 2the Years of the Life of my Fathers, in the Days of their Pilgrimage.

IT is a Dialogue 'twixt a Prince and a Patriarch. This Verſe, my Text, as it ſtands in Connexion with the Context, is the Patriarch Jacob's Anſwer, to King Pharoah's Queſtion, Verſe 8. Which was [How Old art thou?] Or, as the Hebrew Reading is, How many are the Days of the Years of thy Life? The Anſwer is, The Words of my Text aforementioned: The general Proſpect: whereof (omitting all unneceſſary Criticiſms and Curioſities upon the Text, as alſo, all Superfluous Circumlocutions upon the Context, which our narrow Circumference of time cannot admit) propoſeth to our Conſideration theſe two particular parts.

p. 3Firſt, The Poſitive.

And Secondly, The Privative or Negative part.

The Poſitive part is, the True and juſt Account, that Jacob gives Pharoah of the Nature, Quantity, and Quality of his Life or Converſe in the World, The Import whereof is this, [Though I have lived ſo long as to reach up unto an Hundred and Thirty Years already, yet hath my Life been an Unſtable and an Unſettled Life, and a continual Flitting, not only from one place to another, but alſo from one Affliction to another, &c.]

p. 4The Negative part is, The Double Compariſon the Patriarch makes betwixt himſelf and Pharoah's People on the one hand, and his own Progenitors on the other, Intimating, that though at theſe my Years I ſeem very Old, as compared with the Short-liv'd Aegyptians; yet fall I far ſhort of the term of my Predeceſſors, both the Ante-diluvian and the Post-Diluvian Patriarchs.

Though this Copious Text might be improved into a large Field of Diſcourſe, yet muſt I be confined to draw only ſome few, the moſt Material, moſt Practical and Profitable Corollaries, or Obſervations from the Circumſtances of it, with a ſhort Gloſs upon each [Tanquam Canis ad Nilum, only one lap and p. 5be gone] then improve them in ſome Ʋſeful Inferences.

I. Obſervation, From the Circumſtances of the Text.

The Firſt Remark or Obſervation ariſeth from the Perſon asking the Queſtion, (King Pharoah) is this;

[As that King was Kind, Courteous, and Affable to Jacob for Joſeph's ſake, ſo all Kings ought to be the like to Jacob's Seed, for Jeſus Sake.

This ſame Pharoah was ſenſible how much both King and Kingdom were obliged to Joſeph, not only for Saving them all alive in the Famine, Gen. 50.20. but alſo for his making vaſt Additions of Wealth, p. 6Power, and Honour to the Crown of Aegypt, Gen. 47.20, 23, 24, 25. Therefore he gratefully acknowledgeth his Sentiments hereof in his ſhewing Reſpect to Joſeph's Relations, &c. But when another Pharoah aroſe after, who knew not Joſeph, Fxod. 1.8. That is, Acknoledged not any Obligations to him, though he fared the better for him in his Crown-Revenues, yet he ungratefully diſowned and unworthily Requited all Joſeph's Favours in the groſſeſt Unkindneſs to his People.

ƲSE.

This teacheth by way of Reſemblance, that all ſuch Kings as know not Joſeph or Jeſus (our Brother) are not only moſt unkind to, but alſo the moſt Severe Oppreſſors p. 7of the Church. Though they have and Hold their Kingdoms by the appointment and Providence of Chriſt. Prov. 8.15. Dan. 2.21. Rom. 13.1. Yet Chriſt's People Suffer hard things either by, or under them.

II. Obſervation, From the Circumstances of the Text.

The Second Remark or Obſervation ariſeth from the Second Perſon in this Dialogue, who makes the Anſwer to the Queſtion, to wit,

[As this Perſon was Jacob, ſo his Days were few and evil, but as he was Iſrael, ſo his Days were many and good.]

He had two Names Jacob and Iſrael, Geneſis 49.1, 2. both given him from his Wreſtling; the p. 8farmer Name was given him for wreſtling with his Brother for the Birth-right in the Womb, wherein he Miſcarried; but the latter for his Wreſtling with his God for the Bleſſing at Penuel, wherein his Valour (through Divine Condeſcenſion) obtain'd the Victory. When the Meſſiah ſaw Jacob's undaunted Courage in reſolutely detaining him, Asks him his Name, Gen. 32.24, 26, 27. As if he ſhould ſay, [Thou art ſuch a Fellow as I never met with, who though thou be lamed and laid Hard at, yet wilt not let me go without my Bleſſing; Thou haſt let thy Flocks go, and thy Herds go, Thou haſt let thy Wives go, and thy Children go, yet thou wilt not let me go, nor my Bleſſing go.] I will not let thee go except thou Bleſs me, ſaith Jacob, v. 26. Hereupon p. 9He Honours Him (as it were) with the Honour of Knighthood, ſaying to him, [Kneel down Jacob, Riſe up Iſrael] for as a Prince, thou haſt had Power with God and with Men, and haſt prevailed. Gen. 32.28. Hoſ. 12.3, 4. Now Jacob is a Name of Weakneſs, the poor Worm Jacob, Iſa. 41.14. Trampled upon, and trodden under foot. This Afflicted State made Jacob ſigh out thoſe Sad Words [All theſe things are againſt me] Gen. 42.36. and thoſe of my Text alſo, [Few and Evil have the Days of the Years of my Life been.] But ſo far as he had Princely Power (as Iſrael ſignifies) both with God and with Men, In this Sence, his Days were many and good. One Day with God is a Thouſand elſewhere.

p. 10ƲSE.

Hence learn we the Reaſon, why the Church is called Jacob through out the Scriptures, when Speech is of her Weakneſs and Calamity. But ſhe is frequently call'd Iſrael, to ſignifie her Splendour and Glory, and as it is thus with the Church of God in General, ſo it is with the Children of God in Particular. Some times they are run down with ſtrange Temptations, and with ſtrong Tribulations; then are they the poor Worm Jocob, Iſa. 41.14. The Shulamite found two Armies Warring in her, The Army of the Fleſh, and the Army of the Spirit, Cant. 6.13. When the Army of the Fleſh, or Amalek prevaileth, (as Exod. 17.11.) then the Seed of Jocob droops; but when they are made ſtrong in their p. 11Weakneſs, 2 Cor. 12.9. Strengthned with all Might, Col. 1.11. and made able (through the Supplies of Christ's Spirit Phil. 1.19.) to Tread down Strength, as Judg. 5.21. even the ſtrongeſt Temptation without, then are they called the Iſrael of God, Gal. 6.16. for their Prince-like prevailing over Fleſh, World, and Devil.

III. Obſervation, From the Circumſtances of the Text.

The Third Obſervation ariſeth from the Conjunction of theſe two Parts, This Queſtion, and the Anſwer to it, which is.

['Tis a Duty Incumbent upon all Mankind, to be Asking and Anſwering, How the Days of the Years of their Lives do paſs away.

p. 12It was Moſes's Prayer, Lord teach us to number our Days, that we may apply our Hearts unto Wiſdom, Pſal… 90.12. In which Pſalm (it being … Meditation of Man's Mortality) correſponding with my Text, therefore Mark

1. Moſes mentions the Brevity and Uncertainty of Man's Life, comparing it to a Watch, v. 4. which is but the fourth part of a Night Mark 13.35. Then he goes on and compares it to a Sleep, to a Dream, all vaniſhing things, and to a Tale that is ſoon told, and is as ſoon forgotten; laſtly to Graſs, which, we well know, if it be not cut down in Summer or Autumn, doth wither in Winter. So ſuch Mortals as are not cut down with the Sithe of Death in their Youth, do yet wither away in the Winter of Old Age. Quid eſt Vita, niſi quidam p. 13Curſus ad Mortem? ſaid the Ancient Father, Life is nothing but a Poſting to Death.

The 2d. Occurrence in this Meditation of Moſes upon Man's Morality is his aſſigning the proper procuring Cauſe of this Humane Miſe…y to wit, Divine Diſpleaſure …gainſt Sin, which cauſeth God to …urn Man to Deſtruction, ver. 7, 8. Man at the firſt was made Immortal, he had then an Immortal Body, a Suitable Companion for his Immortal Soul. Theſe two Sweet Aſſociates had never been ſevered each from other, if Man had not ſinned againſt his Maker: Had Adam ſtood on his State of Innocency, He ſhould then have rendred to the Lord a time of perfect Obedience and Service here upon Earth, and when that Homage to his Great Landlord p. 14had been accompliſh'd, he ſhould then have been Tranſlated from Earth (without the leaſt taſte of Death) to Heaven; the Soul ſhould never have been ſeparated from the Body, as now it is; for the Wages of Sin is Death, Rom. 6.23. It was that one Man's Offence that pulled up the Sluce, and let in Death as a Deluge, with a Regal Authority over all the World, Rom. 5.14, to 17. and Sin did not only let in Death but alſo all ſorts of Sickneſſes, Sorrows, and Sufferings that are Forerunners of it.

Then 3ly, Moſes Condemns Mans Dulneſs in taking no more notice of this Divine Diſpleaſure, ver. 11. All other Creatures know their Times and their Seaſons, Jerem. 8.7. but Man knoweth not the Day of his Viſitation, till He come to be Snared in an Evil p. 15Net, &c. Eccleſ 9.12. Though Man's Life be a Life full of all Inconveniencies, of Indignities, of Injuries, of Infirmities, and of Iniquities alſo, yet ſuch is the Stupidity of the Fall'n Nature, that Man puts the Thoughts of theſe things far from him, Amos 6.3.

Fourthly, Hereupon Moſes begs God for Illuminating Grace wherewith to make a more Diſtinct Diſcovery of all Humane Frailty, [Lord teach w to number our Days, &c.] ver. 12. And the Sweet-Singer of Iſrael, David, will be of the ſame Chorus with Moſes, ſighing, as well as ſinging out theſe Synonimical Sentences, [Lord make me …o know my end, and the Meaſure of my Days, what it is; That I may know how frail I am, &c. Pſal. 39.4, 5. Thus likewiſe Jacob in my Text carries on the p. 16like Concord and Conſort to compleat the Harmony, complaining here, [Few and evil have the Days of the Years of my Life been, &c.] Adding only this one Note of Diſcord (for making better Muſick) that God had taught him this great Truth concerning his own Frailty, He had ſeen it for time paſt, and He would be ſenſible of it for time to come, his Days had been few and Evil, Now they might be fewer and worſe, ſeeing He and all his were famiſhed out of Canaan, the Land of Promiſe, into Egypt, the place where his Poſterity would be evilly intreated. Gen. 15.13.

ƲSE.

Moſes teacheth us what uſe to make of the knowledge of our own Frailty. It ſhould ſtrongly ſtir us p. 17up to an earneſt imploring of Divine Mercy. He maketh a loud Out cry after Mercy. Crying, [Return O Lord, How long, &c. Oh ſatisfie us early with thy Mercy, &c.] Pſal. 90.13, 14. He could find nothing in all the World but Divine Mercy to be a Congruous, and Competent Remedy, for Humane Malady and Mortal Miſery: And 'tis not a little of Mercy will do, but he muſt have much, even as much as will Satisfie, [Oh Satisfie, &c.] The Salve muſt be ſuitable to the Sore for quantity, as well as quality; Great Miſery ſmarted under, requires Great Mercy to Cure it. Yea, and he muſt have it early alſo, [Oh Satisfie me early, &c.] The Soul of a Frail Sinner (made ſenſible of his Sinful Frailty) even longs after Mercy; He cannot Live without it, he dare not Die without it, He muſt have p. 18Mercy (both the Giving and the Forgiving Mercy) whatever elſe he wants; 'tis the Ʋnum Neceſſarium, He muſt have it ſpeedily, or he cannot ſit down ſatisfied. Valde proteſtatus ſum me nolle ſic a Deo Satiari: God (ſaith Luther) ſhall not put me off with Pleaſure, Treaſure, Honour, or any thing below his Mercy. Mercy gives us much, yet forgives us more, &c.

The Fourth Obſervation ariſeth from the Body and and Subſtance of the Text, more to be inſiſted upon, to wit,

Doctr. 4. [Man's Life is but a poor Pilgrimage.]

'Tis twice thus titled in my Text, Jacob calls his own Life a Pilgrimage, in the fore-part of it, and the Life p. 19of his Progenitors, he calls a Pilgrimage alſo in the latter part. The Apoſtle James moves a Parallel Queſtion to this of Pharoah's. The latter asks [What is your Age?] Gen. 47.8. and the former asks [What is your Life;] Jam. 4.14. This of the Apoſtles admits of a double Anſwer.

The Firſt is Philoſophical, And

The Second is Theologicdl.

The Firſt is that Anſwer which not Vain, but Solid and Sage Philoſophy gives to the Apoſtles Queſtion [What is Man's Life?] to ſhew the Nature of it.

1. Plato (that Divine Philoſopher) calls Man's Life a Game at Dice, wherein what ſhall be the caſt p. 20[wore or leſs) is not in the Gameſters Power, yet whatever is the caſt, 'tis the Gameſters Duty to make the beſt Improvement of it, that he may win the Game: This Platonick Notion carrieth a Correſpondency with the Analogy of Faith, and with the Scripture of Truth, which ſaith [Mans ways are not in himſelf, &c. [Jerem. 10.23. 'Tis indeed the Saying of ſome [quiſque ſuae Fortunae Faber] Every Man is the Framer of his own Fortune, which may be taken in Sano Senſu, if Interpreted only by that firſt Sermon (after that upon the Fall) which God (Himſelf) Preached to Cain, Gen. 4.7. If thou doſt well, Shalt thou not he accepted? But if thou Doſt ill, Sin lies at thy Door. Notwithſtanding, It is not in Man to direct his own Steps, faith Jeremy; much leſs to order the Succeſs of his p. 21Works. Solomon ſaith, Man's Diligence without God's Bleſſing cannot inrich, Prov. 10.4, 22. Man knows not therefore, what his Caſt ſhall be (more or leſs) in this Life, yet is it his Duty to make the Beſt and (if it be poſſible) a Bleſt Improvement of all Occurrencies of Providence attending him, That through Grace (which is the true Philoſopbers Stone, that turns all it touches into Gold) all Natural and Moral Evils may be converted into Spiritual good; This is the only way to win the beſt Game in the World. Vincenti Dabitur corona Vitae. The Winner's Wage is Eternal Glory, Revelat. 2.10, 17, 26. and 3.5.12.21.

Secondly, Next to Plato, Hear Seneca. (Theſe two were the two great Luminaries of the Heathen p. 22World) who abounds in his Alluſions upon this Point. As

1. This Wiſe Moralliſt calls Man's Life a Warfare, wherein how ſoon our Enemy (Death) will come upon us, and overcome us, we know not, Therefore ſhould we be always upon our Watch, and Ward.

2. He compares Man's Life to a Flaſh of Lightning, which immediately appeareth, and as immediately diſappeareth again.

3. The Philoſopher comes up higher to the very Terms of our Text, and plainly ſaith, That Man's Life is but a Pilgrimage and Pathway to Death.

Some indeed ſay, That this ſame Seneca was acquainted with the p. 23Apoſtle Paul (his Contemporary in Nero's time) and that Epiſtles were writ from each to other, ſo might borrow ſuch Divine Notions from him: But ſure I am, he could not be Converſant with our Patriarch Jacob, unleſs in Moſes Pentateuch, from which he might borrow ſuch Sacred Phraſes, &c. as Homer did his Alcinous Garden, &c. and Ovid his Deucalions Floud, &c. from thence.

Thirdly, Pythagoras (Briefly of the reſt) compareth Man's Life to a Stage-play on a Theatre, where a Man acts his Part for a while, then retireth, being diſ-attired or deveſted of all his Hiſtrionical Attire and Acting Garments.

Fourthly, To this add that of Simonides (Related by Rodulphus p. 24Agricola) who being askt, What Man's Life was? Anſwered with a Silent Sign, ſhewing himſelf to the Company a little while, and then with-drawing out of their ſight.

Fifthly, Epictetus Declares Man's Life to be like a Voyage at Sea, upon the Narrow Seas, wherein he meets with High Winds, Rough Waters, Surging Waves, (as it were) all in a Conſpiracy to ſwallow him up; and if he eſcape the Storm, either Ragged Rocks, or Cruel Quick-Sands may Shipwrack him in a Calm. Yea, it may be, that Pyrates may plunder him, or ſome contrary Blaſts may blow him too ſoon to Shore: However, in thoſe Narrow Seas there is but a ſhort Cutt from Shore to Shore.

p. 25Many more Sayings of thoſe Heathen Sages might here be multiplied, were it not to avoid Prolixity.

I have done with the Philoſophical Anſwer to [What is Man's Life?] Let us hear what is that which is Theological, that hath a more Noble Original, and is Taught in an Higher School: Picus Mirandula ſaith excellently, that Philoſophy ſeeks Truth, Divinity finds it, and Piety poſſeſſeth it. The Notable Eſſays of the former have been heard, but Scripture Diſcovery is the more ſure Word of Prophecy, whereunto we ſhall do well to take heed, 2 Pet. 1.19.

The Word of God aboundeth with many Metaphors to Illuſtrate the Nature of the Life of Man, being all Anſwers to the Apoſtles Queſtion p. 26[What is your Life?] I can but ſingle forth ſome very few of them, that this narrow Diſcourſe ſwell not too much.

The (Firſt) Reſemblance (waveing thoſe I mention'd before from Pſal. 90, &c. which I inlarged on the more, becauſe 'tis a Paraphraſe on my Text) is that of the Apoſtle James who mov'd the Queſtion, What is your Life? And gives himſelf the Anſwer to it; no doubt, but well Accommodated, becauſe he was inſpired by the Holy Ghoſt to give it. He ſaith, [It is even a Vapour that appeareth for a while, and then vaniſheth away] Jam. 4.14. Oh what a poor empty thing is a Vapour, no Solidity in it, 'tis not ſo much a Thing, as next to No-thing, It diſperſeth it ſelf ſo ſoon as it is raiſed, no ſooner it appears, but it diſappears: p. 27Oh then, What a vain ſhew maketh Man in his Life. Pſal. 39.6. The Pomp of Great Princes foreign a Swoln Bubble, a big Phanſie, Act. 25.23.

The (S…ond) Reſemblance is Smoak, My Days (ſaith David) are Conſumed like Smoak. Pſal. 102. 3. Good God, what a Vain thing is Life, if no better than Smoak! a Vapour may be lovely with its comely Colours, but Smoak is a Sooty thing, pleaſing to none, but offenſive to all; none thinks that Smoak is worth keeping, ſo Life may be as Smoak to the Eyes, burdenſome enough: Though the Flame of Fire be Smoak fired, yet the Smoak it ſelf hath not a Spark of fire in it; Thus this Temporal Life hath not ſo much as a Spark of Light, and Life in it compared with Eternity. Who can p. 28hold Smoak in his hand, or take and keep an handful of it? No more can he his own Life. Oh how Smoak haſtens up into the Heavens in its Rowling Pillars, and circular Agglomerations! ſo doth Man's Life to the Fountain of Life, fro… whence it came: The Spirit returns to God, Eccleſ. 12.7.

The (Third) Metaphor is a Shadow, Man fleeth as a ſhadow, and continueth not, Job. 14.2. and Pſal. 112.11. A Shadow (we know) laſteth not long at any time, it can but laſt the length of a Day at the longeſt, for as ſoon as the Sun hides his Head under the Earth, die Shadow is gone; But moſtly it laſteth but a little part of the Day, becauſe the Sun is oft hiding his Head under a Cloud, and ſo oft is the Shadow gone; The Shadow of the Dyal p. 29haſteth to its Period, and who can ſtop it. So doth Man's Life, It flieth, as the Shadow of the Night before the Day, and as the Shadow of the Day, until Night returneth; The Shadow paſſeth along as the Body paſſeth, and who can hold it? but the Night cometh and taketh it away. Man carries an handful but of Smoak or of a Shadow, while he carries his Life in his hand. Oh what a poor handful is that which cannot be held! Oh how many (like Aeſop's Dog) do catch at this Shadow of a Temporal Life (which is ſlippery as Smoak or as a Shadow, ſo cannot be held, and oft ſo Vain and vexing, that 'tis not worth holding) neglecting in the mean time, that great Command [Lay faſt hold on Eternal Life.] 1 Tim. 6.19.

p. 30The (Fourth) Similitude is, a Shepherds Tent [Mine Age is departed, and removed from me, as a Shepherds Tent] ſaith Hezekiah, I ſaiah 38.12. The Shepherd removes his Tent, as his Flock removeth from one place to another, and he can remove it eaſily and ſpeedily. Now the Lord is our Shepherd, Pſal. 23.1. and our Bodies are as ſo many Tents or Tabernacles. Bleſſed Paul (who was a Tent-maker, Act. 18.3.) compareth the Body of Man to a Tent or (which is all one) to a Tabernacle, 2 Cor. 5.1. The Tent ſtands not, or falls not at its own, but at its owners Pleaſure; ſo Man's Life is not at his own choice, but at God's Command; The Body is not call'd there a Temple (as Chriſt Body was, John 2.21. which could ſee no Corruption, Pſal. 16.10. & Act. 13.35. but was p. 31to ſtand like a Stable Temple, wherein the God-head dwelt Bodily, Col. 2.9. For ever) but 'tis call'd an earthly Houſe, a ſhaken weather-beaten Houſe, a decaying Cottage, and a Tottering Tabernacle that muſt be taken down: God's own hand (that erected it) comes in a Fit of Sickneſs, and gently ſlackens the Cords, and .draws out the Pins that upheld this Tent, or Tabernacle; and ſometimes the Tent is blown down with ſome Blaſt of ſudden Death, &c. Yet if Godly to be raiſed again, is a more Glorious Pallace.

The (Fifth) Compariſon is, the Shuttle of a Weaver, Job. 7.6. which in a moment paſſeth from one ſide of the Web to the other. The Shuttle hath a very ſudden Motion, and a very ſwift Paſſage from end to end, it ſtops not, till it (ordinarily) p. 32be through the Web, yet Job ſaith, [My Days are ſwifter than a Weaver's Shuttle] that is, the time on my Life haſtens far faſter than it to its appointed Period: And Hezekiah compares God to a Weaver, and his! own Life to the Thread, which the Weaver cutteth off either when the Web is finiſhed, or before it comes to the Thrums, even at his Pleaſure, Iſa. 38.12. [He will cut off like a Weaver, my Life, &c.] Before my Web be throughly wrought, before it reach the Thrums that are tyed to the Beam at the end of the Loom. The Blind Heathens did hammer at this great Truth, in their Fiction of the Three Fatal Siſters, Atropos, Clotho, and Lacheſis.

Clotho colum Bajulat, Lacheſis Trahit, Atropos Occat.

p. 33Clotho holds the Diſtaff, Lacheſis Spins out the Thread, and Atropos cuts it off at Pleaſure: As the Shuttle is caſt to and again and carries the Thread along with it forward and backward, &c. So is Man's Life toſſed too and fro, backward and forward, Night and Day, The Night caſts this Shuttle of Life to the Day, and the Day caſts it back to the Night again, but at length this tender Thread either breaks, or is cut off according to Hezekiah's Phraſe) and poſſibly the Weaver will cut the Web out of the Loom, before it be half accompliſh'd, as this Dead young Man may ſufficiently demonſtrate: As to the Caſe of Hezekiah, He then thought his Thread had been in breaking, but God (the good Weaver) tyed the almoſt broken Thread again upon a Weavers Knot, ſo Hezekiah's Life p. 34became as an interrupted Web, an… was woven on for Fifteen Year longer: And ſurely the Meſſiah pu… forth the moſt Exquiſite Skill of a… excellent Weaver upon all thoſ… whom he raiſed from Death to Life ſo made that tender Thread hold o… as firmly, as if it never had bee… cut off or broken. Lavater hath a… uſeful Note upon thoſe two Texts o… the, Weaver's Shuttle, ſaying, [You that are Weavers, or but Lookers up on their Work] Meditate on your Mortallity, and your haſtening (as the Shuttle) to your End, and learn thence to live Holily, that you may Die Happily, for without Holineſs, you cannot have Happineſs. Hebr 12, 14.

The (Sixth) Parallel (omitting the many more Metaphors occurring in Sacred Writ, of which ſome I p. 35may mention upon the next Obſervation) is that is may Text, [Man's Life is a Pilgrimage.] Sometimes the Scripture compares the Life of Man to a Voyage at Sea, and ſometimes to a Pilgrimage by Land, Theſe two are a Siſters, Synonoma's, and have the ſame Sence and Significations, thought in differing Expreſſions.

Firſt, As Man's Life is likened to a Voayage at Sea, ſo it repreſenteth, the Perils from Pyrates, Tempeſts, &c. that Mortal Man is expoſed unto. [Is there not an appointed time] Job. 7.1. The Septuagint reads it foreign Locus Piratarum, Zanchy, a place of Pyrates, The Ship is never ſafe but in Harbour. But Job makes this Alluſion more plainly, ſaying, [My Days are paſſed away as the ſwift Ships.] Job. 9.26. Alas, how was p. 36poor Job as a Ship, toſſed with Tempeſts and not comforted. Iſa. 54.11 till God brought him to the Haven… Man's Life as a Ship before the Wind, paſſeth on without any ſtay, until it come to Shore: Whether the Marriners in the Ship be ſleeping or wakeing, working or eating, ſhe runs on her courſe: So doth Man's Life run on, however he ſpends his time, whether he ſleeps or wakes, ſerves God, or ſerves the Devil, the Wind of Divine Power and Providence is carrying our Ship of Life nearer its Port, while I am thus Speaking and you Hearing, God grant it may be the Cape of Good Hope, Heaven, to wit, the beſt landing place.

Secondly, As Man's Life is likened to a Pilgrimage by Land, ſo this likewiſe declares it to be a Perilous Paſſage and Path-way. We muſt p. 37not take the Word [Pilgrimage] in the Text either ſtrictly, or Superſtitiouſly in the ſence of the Popiſh Votaries, Jacob was not to be looked upon (no not by Pharoah himſelf) to be a Popiſh Pilgrim, nor any of the Holy Patriarchs his Predeceſſors: The Popiſh Pilgrimage to Jeruſalem is a Ridiculous, as well as a Superſtitious Practice, for no one place can bring a Man nigher God, than another, all parts of the Earth have an equal diſtance from Heaven; though the Romanists plead, that Father Cyril went thither, yet he himſelf profeſſeth, that he went not upon the account of any private Pilgrimage to Jeruſalem, but as he was ordered by Publick Authority to viſit the Eaſtern Churches, and to eſtabliſh them in the Truth. But we muſt underſtand Pilgrimage here largely, for a Path-way a Thorough-Fare, p. 38a Courſe, Race, or Journey, from one place to another. Thus a Pilgrim in Scripture-Sence is all one with a Traveller, a Stranger, and a Sojourner; Man's Life is but his walk and way.

There be many Congruities betwixt them, which I ſhall reſerve to diſcourſe upon in handling the Sixth Obſervation, as being their proper place, adding only here, that there is a Two-fold Pilgrimage.

Firſt, A Natural Pilgrimage.

Secondly, A Moral Pilgrimage.

Firſt, The Natural Pilgrimage is the courſe that a Man rides, the Race that he runs, even the whole Paſſage and Progreſs of his Life of Nature [ab Ʋtero ad Ʋrnam] from his p. 39Birth to his Burial, for till then he comes not to his Journeys end, or to the Period, or full Point of his Pilgrimage, There be two Terms in this former, to wit, the Grave of the Womb is the Terminus a quo, or ſtarting place, Man begins this Pilgrimage as ſoon as he is Born of a Woman, and comes out of the Womb into the World, and he never reſts from his Travel (but is a poor Pilgrim ſleeping and waking) until he come to reſt in the Womb of the Grave: There the weary be at Reſt. Job. 3.17. that is, His Terminus ad Quem.

There is Secondly, a Moral Pilgrimage, wherein likewiſe there are two the like Terms, This is a walking from our ſelves, and from our Sins, up unto God and unto Godlineſs. The beginning of this Pilgrimage p. 40(Morally taken) is the privative part [a ceaſing from Sin, or departing from Evil] and the Accomplishment of it is the poſitive part [a Learning to do well, and not only a purſuing, but alſo an overtaking of that which is Good] Iſa. 1.16, 17. and Pſal. 34.14. and Amos 5.15. And this is a Metaphorical Walk, non Pedibus, ſed Affectibns, as ſaith the Father, with our Affections (Thoſe Feet of the Soul whereby it goes forth after Objects) more than with thoſe of the Body.

I. ƲSE.

Seeing your Life is but a Pilgrimage, a coming and a going, as David's Phraſe is, and of Joſhuah before him [Behold I am going the way of all the Earth] 1 King. 2.2. and Joſh. 23.14. that is, The way of all the p. 41Men upon Earth, who are all doom'd to go that way. Hebr. 9.27. Oh conſider, both you young, and you old, your Life is a Path-way either to a Priſon, or to a Pallace, it is a Thorough-Fare either to Heaven or to Hell: Bethink your ſelves in time: Be Men and Women of Conſideration, for that is it which diſtinguiſhes Men from Beaſts, &c.

II USE.

Then Agree with your Adverſary (an angry God for your Sins) while you are in the way of your Life, Matth. 5.25. While you are going your Pilgrimage, before you come to the Judges Houſe, who will certainly ſend you (if unreconciled) into an Everlaſting Priſon: If you walk in the broad way, being all for Elbowroom to Sin, and leading looſe and p. 42Licentious Lives, you are haſtening down to the Chambers of Eternal Death Matth. 7, 13. but if in the Narrow-way, of a ſtrict: Converſation, Then are you going to a Pallace, not to a Priſon, ver. 14. a good Life always beſpeaks a good Death, and all Perſons are paſſing either to Heaven or Hell while they live, and when they Die, their Death is but a flitting to the one place or to the other, &c.

Having thus far diſcovered the Nature of Humane Life, defined or deſcribed in the Text to be, not any Royal Progreſs (which is conſtantly carry'd on, and manag'd after a Splendid manner, every way adapted to the Grandeur of Majeſty) No, the Life of Man hath no ſuch ſtately Proſpect in this Holy Patriarchs eye, but 'tis a poor Pilgrimage, p. 43twice inculcated here, and as oft aggravated with contemptible Circumſtances relating to both the Quantity, and the Quality of this poor Pilgrimage.

From tke former of theſe two (to wit, the Quantity) ariſeth my Fift Obſervation.

Doctr. 5. [The Pilgrimage of Man's Life is but a ſhort Pilgrimage.

Thus this Bleſſed Patriarch computed his own Life in the Text to be but a ſhort Life conſiſting only of a few Days, though he had now attained to the Age of an Hundred and Thirty years: [Few and evil, &c.] To ſpeak diſtinctly of the [foreign] that it is ſo; of the [foreign] why it is ſo; and of the [foreign] the manner how it is ſo, cannot be expected p. 44in this ſhort Diſcourſe, ſave only ſome promiſcuous Intimations of them all.

I. REASON.

The ſhortneſs of this Pilgrimage is Demonſtrable three ways.

Firſt, In as much as Man's Life is meaſured by Days (one of the leaſt Computations of time) not by Weeks, or by Months, much leſs by Years. Thus Jacob computeth his own Life by Days in the Text twice over, as he doth alſo the Lives of the foregoing Patriarchs. Thus Job likewiſe numbereth his Life by Days over and over again, as Job 7.1.6. and 14.1.5. and many more places, too long to enumerate. So David, 1 Kings 2.1.4. and Pſal. 103.3.11, &c. yea, and all the moſt p. 45Mortified Men in Scripture do unanimouſly concur in the ſame Computation of their Lives by Days.

II. REASON.

The (Second) Demonſtration that Man's Life is ſhort, as it is meaſured, ſo it is numbered by his Days, yea to be but as one day. Becauſe it conſiſts only of a few Days, This Epithet is expreſſed in the Text, [Few are my Days, &c.] Man's appointed Time is but a few Days, Job. 7.1. and 14.13.14. A few Days are the number of his Life, Pſal. 39.4. Yea, the Days of an Hireling, who is hired only for ſome few Days to do ſome Jobb of Work which requireth haſte, and is but for a Spurt, not laſting: Nay, Sometimes the Hireling is hired but for one ſingle Day, as Matth. 20.1, 2, &c. where the p. 46Parable calls Man's Life but one particular Day, conſiſting of twelve Hours. And what a poor part of time is one Day, eſpecially when the Sun Sets at the Noon of that Day. Amos 8.9. This makes it a very ſhort Pilgrimage indeed, as was that of this Young-man.

III. REASON.

The (Third) Demonſtration is drawn from Scripture Metaphors which Illuſtrate the ſwiftneſs of Man's Life in its Paſſage through the World, all implying the ſhortneſs of that Paſſage, for the ſwifter, that the Motion of the Runner is, the ſhorter is the time wherein the Race is run.

p. 47I might Re-aſſume here, the Philoſophical Alluſions of Man's Life, As,

Firſt, Plato's Game at Dice, is ſoon play'd out.

Secondly, Seneca's Flaſh of Lightning ſoon vaniſheth.

Thirdly, Pythagoras's Stage play is ſoon Acted.

Fourthly, Symonide's ſhewing his Face, ſoon ſhewed his Back and was gone.

Fifthly, Epictetus's Voyage is very ſhort, and all the former are ſhort, none of them long abiding.

p. 48So likewiſe the Theological, As

l. James's Vapour ſoon Evaporaeth.

2. David's Smoak ſoon Dwindleth.

3. Job's Shadow ſoon Vaniſheth.

4. Hezekiah's Tent is ſoon taken down.

5. And both Job and Hezekiah's Shuttle hath both a ſwift and a ſhort Motion, &c.

6. The Prophet's Grafs ſoon withereth, and his Flower ſoon fadeth, The Time for all theſe is but a ſhort Time, as ſaith the Apoſtle [The time is ſhort] 1 Cor. 7.29.

p. 49But to inſiſt only upon thoſe three great Metaphors that Job ſeriouſly plays upon all together [a Poſt, a ſhip, and an Eagle] Job 9. 25, 26. to ſhew the ſwiftneſs and (thereby) the ſhortneſs of his own Life or Pilgrimage.

The Improvement of theſe three Points muſt ſtand here for a Third Application.

The Firſt Simile.

The First Metaphor Reſembleth Man Riding Poſt, [My Days an ſwifter than a Poſt, &c.] which Alluſion hath a fourfold Congruity.

Firſt, As the Poſt-Boy is one that Rides upon Swift Horſes, ſpurring them End-ways, and ſparing no p. 50Horſe-ſteſh, Riding always upon the Speed, with Haſte, Haſte, Haſte for His Majeſties Service, from City to Country, and from one Kingdom to another, carrying always Matters of Great Concern along with him: So every Man is Riding Poſt in this Life, carry'd in the Chariot of Time, which is drawn by the ſwifteſt Horſes, even ſuch as be Winged Horſes like Pegaſus, and ſo Flee faſter than any Poſt, according to Job's Phraſe [My Days are ſwifter than a Poſt, They flee away, &c.] They run faſter, and outrun the Poſt. Oh that Men would conſider the great Concern of the Pacquet they carry, and the Tendency of their way, &c. Bethink your ſelves, 2 Chron. 6.37. (as the Hebrew Reading is) and conſider foreign. Septuagint Reads Pſal. 119.59. Make a Dialogue with your own Hearts, commune with them p. 51upon your Beds; as David did, Pſal. 4.4. Excutite, Excutite, Zeph. 2.1. Shake your ſelves from Sluggiſhneſs, as Sampſon did, Judg. 16.20. Conſider and better conſider, Hagg. 1.5, 7. do it not to half part.

Secondly, The Poſt Rides Night and Day without either ſtop or ſtay, making no long Meals any where, but takes a Bit and away, &c. So Man's Life is ever in motion, it makes no ſtands at any place or time, but every Moment he is yielding ſome little unto Death, his Life is paſſing towards it, while he is ſleeping in his Bed; He is ever Riding Poſt, be it Winter or Summer time, or be his way and weather fair or foul, in Proſperity or Adversity. Oh that there were ſuch an Heart in Men Deut. 5.29. to conſider their latter end. Deut. 32.29. Seeing every p. 52Year, Month, Week, Hour and Minute, you are riding Poſt to your Graves. They that do not Remember their latter end, are to be lamented, becauſe they will come down wonderfully, Lament. 1.9.

Thirdly, The Poſt is Betruſted with Matters of weightieſt Moment; ſometimes the ſaving or ſinking of a Kingdom depends upon the Poſts Carriage or Miſcarriage; he therefore (in ſuch a Caſe) is commanded to Ride upon pain of Death, and dare not loiter, or linger careleſly, till he come at the end of the Stage, and till his Pacquet be carefully delivered: So Man in his Riding Poſt is betruſted with a concern of Infinite and everlaſting Conſequence, to wit, his Pretious Soul, which is a Jewel of more worth than the whole World; Chriſt (who is p. 53Truth it ſelf) ſaith ſo, and he is beſt able to know the worth of Souls, becauſe he alone paid the price of Souls. Matth. 16.26. and 20.28. Oh conſider, how everyone of you are Riding Poſt with this Pearl of great Price in your hands, take heed of ſcattering it, or trucking it away for Traſh and Trifles; you Ride upon pain of Death, be not careleſs, your Life Spiritual and Eternal lies at Stake; how can you be too careful? beware of Spiritual Slumber, until your pretious Pacquet be delivered upon a Dying Bed, and you then be able to ſay with the Proto-Martyr Stephen, [Lord Jeſus, Receive my Spirit] Act. 7.59. or better with your Bleſſed Redeemer, ſaying [Father, into thy hands I commend my Spirit] Luke 23.46. Thus David was careful to deliver his Pacquet p. 54into Right hands both Living and Dying. Pſal. 31.5, &c.

Fourthly, Some Poſts Ride longer Stages than others, and ſome ſhorter with their Mail, and Errand; yea, ſome are ſtopp'd and Robb'd of their Charge, &c. Thus no Man knows the length of his Poſt-Stage: We know, that it is but ſhort in General, but alas, we know not how ſhort it may be in particular: We are bid [not to Boast of to Morrow, for we know not what a Day may bring forth] Prov. 27.1. Jam. 4.13. Matth. 6.34, We know not what lies hid in the Womb of Time, one Big-belly'd Day may diſmount us: as young as we, as ſtrong as we have been diſmounted; yea, ſome we ſee daily are unhorſed aſſoon as thy ſet out, dying in their. Child-hood: God call'd from Heaven to Abraham, ſaying p. 55[Stay now thy ſtriking] Gent 22.10, 11. and he may call upon any one of us. this or the next Moment, ſaying [Stay now your Riding] God (indeed) gives to ſome enough of Riding Poſt, they are weary with Poſting, weary of the World, and the World as weary of them, they live undeſired and die unlamented: But all muſt wait till their change come. Job 14.14.

The Second Alluſion in Job 9.26. is a Man Sailing in a Ship. Mark the Gradation.

The Second Simile.

Firſt, A Ship is ſwifter than a Poſt, and thence Job riſeth higher there; but an Eagle is ſwifteſt of all the three: A Ship paſſeth ſwiftly before the Wind, and ſtoppeth, ſtayeth p. 56not, till ſhe come to the Shore, ſome one Port, ſhe is Bound for and reſts not, ſtrikes not Sail, till ſhe reach her deſired Harbour or Haven.

Mark alſo the Congruity in ſundry Particulars betwixt Man's Paſſage through this Life, and a Ships paſſing through the Sea.

The (Firſt) Congruity is, as a Ships Bulk (being built juſt after the manner of Man's Body in a Supine poſture, the Bottom-Tree anſwering our Back-Bone which hath many Ribs riſing up on both ſides, &c.) is made for Motion, not Reſt. Hence the Ignorant Indians call'd the firſt ſhips they beheld [Moving Iſlands] All ſhips are made for launching out into the Deep Waters. Pſal. 107.23, 24. And when heaved from off the p. 57Stocks (where they are built) in order to their paſſing down into the Deep, have a peculiar Name (as the Good-Speed, the Adventure, &c.) put upon them: Even ſo it is with the poor Iſle of Man, (ſo called) he upon his firſt Launching forth from his Mothers Womb, into a Sea of miſery, hath ſome ſignificant Name put upon him, with many hearty wiſhes (from Parents and Relations) ſent after him, both for his Safety and Succeſs.

Secondly, No ſooner is the Ship Launched out into the Main Ocean, but ſhe meets with contarry Winds, raging Waves, dreadful Storms, &c. as before; ſo that ſhe is never ſafe or quiet till ſhe reach her Reſt, in her deſired Haven, Pſal. 107.30. Thus it is with Man, while in this lower World) the place of Pyracy, p. 58Job 7.1. ut ſupra.) He is aſſaulted with many Pyrates (who hang out falſe Colours, to decoy him within the Command of their Cannons) He is Afflicted, toſſed with Tempests, and not Comforted, Iſa. 54.11. This preſent evil World is a very Shop, fully furniſhed with All Tempting Tools, and the life of man is but as one Temptation, continued from Firſt to Laſt: 'Tis a life made up all of Temptation. Man is ever under either Viſible or Inviſible Dangers: He paſſeth through Perils (in Perils often, as Paul, 2 Cor. 11.26.) every moment , untill he Reach to that Everlaſting Reſt, in a Deſired Haven, Heb. 4.9. Revel. 14.13.

The (Third) Congruity is, A Ship is not only made for Motion, but for Swift Motion. Hence Job phraſeth p. 59it [My days paſs away, as the Swift Ships] Hebr. Ships of Ebeck, which may be read [Ships of deſire] whether they be Ships of Pleaſure, or Yatches, which are Built Frigat-wiſe, for Sayling Swiftly: Or they be Ships of Pyracy (as Mendoza reads it, ſaying, [Naves Piraticae & mercibus Vacuae quam velociſſime Rapiuntur] Plundering and Pilfering Privateers, being empty of Burdens, make the moſt ſpeedy way, in Plowing through the Waters; eſpecially when they have both Wind and Tide with them, to promote their Progreſs: Thus it is with poor mortal Man, who is a rowling, tumbling thing, like a Ship, hopping from Hill to Mountain, and meeting with no Reſting Place, Jer. 50.6. He reels to and fro, as if drunk, like the Marriners in a toſſed Ship, Pſal. 107.26, 27. Yea, and many mens p. 60motions to Hell are as ſwift Ships, making great haſte thither, Prov. 1.16. Iſa. 59.7. Rom. 3.15. mans life is ſwift of it ſelf, but it runs moſt ſwiftly when the wind of Temptation and the tide of Corruption concurr to carry it forward &c. Oh would to God the motions of your minds, made as much expedition towards Heaven, as wicked men do towards Hell: All men are Ships of Deſire, both good and bad, All are Home-bound to one of thoſe ports; and never do the winds ſo much fill the Sails of ſuch and ſuch a Ship, as Deſires do fill the minds of the Mariners to be at ſuch and ſuch a Deſired Haven: 'Tis true, the worſt of wicked men do not Deſire Hell, yet though they do not deſire that end, they have ſtrong deſires towards the way to that end; how ought every gracious ſoul p. 61to pray for the freſh gales of Gods Spirit: John 3.8. and to cry with the Spouſe in the Song [Awake O Northwind, and come thou Southwind, blow upon me, &c.] Cant. 4.16. a Godly Perſon hath with Paul his [Cupio Diſſollvi] a deſire to be diſſolved and to be with Chriſt, Phil. 1.23. O how ſhould we all (with the penitent prodigal, Haſten home to our Fathers Houſe, &c. Luke 15.17, 18, 20. Heaven is our home, 2 Cor. 5. from 1. to 7. 'tis our Deſired Haven, Pſal. 107.30. even everlaſting happineſs.

Fourthly, the (Fourth) paraphraſe upon Jobs phraſe (that mans life is like a Ship) followeth, that as a Ship leaves no viſible tract behind her, ſo life paſſeth unto death, and the memory of it is forgotten. Solomon ſaith, the way of a Ship in the midſt of p. 62the Sea cannot be tracked, Prov. 30.19. for though ſhe make deep furrows in her paſſage all along, ye… do they immediately cloſe up again and the ſame Solomon ſaith of men, yea of great men (that carry a great figure in their place, and be of a Ruffling grandeur in the world) when once Dead, the memory of them wears out of the mind, Eccles. 8.10. and 9.5. Thus Aegypt forgat Joſeph, Exod. 1.18. and Iſrael Gideon, Judg. 8.34, 35. Yea men, Friends and Familiars remember the dead no more. Thus likewiſe ſome underſtand that phraſe in Dan. 8.5. [The he goat toucheth not the ground] in this ſence that it imports, not only the ſpeed and expedition of Alexanders prodigious conqueſts, but alſo that in ā ſhort time no man would know what was become either of that great conqueror, or p. 63of any of his vaſt Conqueſts, there would be no print of any their footſteps left behind , they would no more be found than the way of a ſhip in the midſt of the Sea. Yet O how good it is to be a godly perſon for the Righteous ſhall be had in Everlaſting Remembrance, Pſal. 112.6. the memory of the juſt full be bleſſed., Prov. 10.7. they ſhall be mentioned with much veneration, after death, even by thoſe that ſpared not to Reproach them in their life; their very name ſhall be honourable and acceptable to God and men; whereas the name of the wicked rotteth, and ſtinks above ground, Prov. 10.7.

Fifthly and laſtly, a Ship never reſts, till ſhe come into her deſired Heaven, ſo mans life ſtays no where till it comes to its long reſt, and that is a bleſſed reſt to thoſe that dye in p. 64the Lord, Revel. 14.13. that fall aſleep in Jeſus, 1 Theſ. 4.14. God takes a way their Souls out of their bodies (as it were) by a Kiſs; thus Rabins read that phraſe [Gnal pi Jehovah] Deut. 34.5. at the mouth of the Lord Moſes dyed (not, as we, according to the words of the Lord) As if God had taken away his Soul with a kiſs of his mouth; ſuch a kiſs of love as the Spouſe prayed for; from the mouth of Chriſt, Cant 1.2. when this is done what follows after but reſt from labours? (1) from Labours of neceſſity (2) from labours of Infirmity, and (3) from labours of Iniquity.

(1.) They Reſt from the firſt, to wit, the Neceſſary yet toilſom… Labours of this Life; they take no more thought [Propoter Victum & Amictum] what they ſhall eat, drink, p. 65or put on : They hunger and thirſt no more; they are then foreign as the Angels, that need no ſuch things, Mat. 22.30. The Lamb there Leads and feeds them, Rev. 7.16, 17, they are then clothed with Glory, 2 Cor. 5.2, &c,

(2.) From Labours of Infirmity, they have their Writs of Eaſe. No more pain, as well as no more pains, Rev. 21.4. No Grief nor Gripes then, Job in no fear of the Caldeans there, Job 3.17, 18. Their Bacah is then turned into Berachah, their ſighing into ſinging, miſery into majeſty: All Tears are wip'd from their Eyes.

(3.) From the Labours of Iniquity. All men are under a Sinful Neceſſity here, Eccles. 7.20. Sin will keep houſe with us, whether p. 66we will or no: 'Tis an heart-greiving Inmate, till Death turn it out of doors, as Sarah did Hagar, Gen. 21.10. &c. This the Anti-Type Typified by the fretting Leproſie, that could not be ſcraped out of the walls of the houſe infected with it until all the Stones and Timber thereof were taken down to the ground, Levit. 14.45, 44, 45. As Ʋltimus morborum medicus est mors, Death heals all the Diſeaſes of the Body. So Peccatum erat obſtetrix mortis, & mors erit Sepulchrum peccati, Sin was the. Mid-wife to Death, and Death ſhall be the Sepulchre of Sin in the Soul. A believing Soul is not taken away in his ſins, (as John 8.21.) but from his ſins: Till then, we are all bound to this Body of Sin, which makes us cry out, [O Wretched men that wc are, &c.] This brings down with Sorrow to the Grave. But then p. 67Chriſt Delivers us from that Bond, Rom. 7.24, 25. Cauſing the Death of the Body, quite to deſtroy that Body of Death, till then, mans life is a ſore Travel, Eccles. 1.13. & 2.23 While the Plummets of Sin hang at the heels of our Souls, we are Reſtleſs, altogether Reſtleſs, but when Death comes to Strike off thoſe Plummets, Then there is a Reſt in deed.

The Third and laſt Reſemblance in Job 9.26. is from the Eagles Flying; the Climax here is very obſervable, An Eagle is ſwifter than a Ship, as a Ship ſwifter than a Poſt. The Eagle, of all flying Fowls is reputed the ſwifteſt flight, and hath the ſtrongeſt Wing, Habb. 1.8. Prov. 30.19. The way of an Eagle in the Air, is High, Swift & Strong. Thus Life haſteth from us, and Death p. 68haſtens to us, as doth the Eagle to the Carcaſs it deſireth to devour, Matth. 24.28. Then is the Eagle moſt ſwift when hunger (as it were) doth add Wings to his Wings, then comes he upon his Prey, like a Thunder-Bolt upon the Earth, ſwiftly and ſuddenly, before it can ſhift for it ſelf. Thus Death is not ſaid to walk on foot, but is mounted on Horſeback, Rev. 6.8. Death rideth upon the Pale Horſe. Death Rideth Poſt (as above) upon a winged Horſe to us, as Life doth the like in Poſting from us. Oh how ſuddenly, ſome perſons are ſurprized with ſudden Death.

The Sixth and laſt Obſervation is from the Quality of it, mans life is alſo a moſt miſerable Life. 'Tis not only a poor Pilgrimage, but 'tis alſo a ſhort and miſerable one: 'Tis called p. 69here a Pilgrimage, and that made up of a few daies, and thoſe evil ones alſo. When Man came firſt out of Gods Mint, (in his ſtate of Innocency) he was a curious Silver-Peice, which ſhone moſt gloriouſly, Pſal. 8.5. Eccles. 7.29, &c. But now ſince the Fall, he is become a poor, thin, worn loſt Groat, Luke 15.8, 9. Which hath loſt its luſtre, weight, the ſound of ſilver, and its image and ſuperſcription: He is now the Prodigal loſt, and a Pilgrim wandering in the Wilderneſs of ſin, when caſt out of the Garden of God. Man is now become miſerable every way, miſerable in his Name, Enoſh, which ſignifies, (mere miſery.) And in his Nature, but a bagg of Dung, a lump, not only of Vanity, but of Miſery alſo. Man is miſerable,

(1.) At his Birth, Antequam natus eſt Damnatus, ſaith Ambroſe; p. 70He is Condemned as he is Conceived: His Birth is polluted, Pſal. 51.5. and Ezek. 16.4, 5. & Job 14.12. He comes crying into the World, prophecying (as it were) that he is now launching out of the Haven of the Womb, into the wide Ocean of Care and Calamity: So,

(2.) He is miſerable in his Life: A Life Full of Trouble, Job 14.1. He is Born to miſery, Job 5.7. His Childhood and Youth is not only Vanity, Eccles. 11.10. But if not villany, 'tis yet miſery. Yea his Middie-Age is made miſerable by graſping too greedily of that bundle of Thorns, the World, &c. Much more his Old-Age, which is expreſly called an Evil Age, Eccles. 12.1. Thus in theſe four reſpects, man is more than thrice miſerable as to his life.

p. 71(3.) At his Death moſt of all, (if not Bornagain, before he Dye) then he doth but Begin his Endleſs Miſery.

ƲSE. I.

Oh that I could be a Boanerges, or Son of Thunder, to awaken ſouls out of the fleep of Sin, [what meaneſt thou O thou Sleeper, ariſe? &c. Jon. 1.6. Awake, awake, why ſleepeſt thou, &c. Eph. 5.14. Call upon thy God, and be not ſtill faſt lull'd aſleeep, by a Soul-undoing Devil, in the bewitching Cradle of Carnal Security. Knoweſt thou not, that upon this moment (and God only knows how ſhort it may be) depends no leſs than thy Eternity of Woe or Weal? As the Tree falls, ſo it lyes, and ſo it riſes again: what way the Tree leans, that way it falls, either to South or North, and it leans that p. 72way it hath moſt boughs on; O then enquire, on what ſide moſt boughs grow, that to Heaven or that to Hell? Ye had better dye in a Ditch, Dunghil, or Dungeon, as Dye in ſin, Joh. 8.21.

ƲSE. II.

Then Study this Patriarchs Opticks, who had a Right Proſpect of mans life; that it is but a Lingring Death, a Poor, Short and Miſerable Pilgrimage, wherein thou muſt expect foul way and weather, as well as fair: A Returna Brevi Term may (ere ever thou be aware) determine thy Pilgrimage. The Angels Queſtion to Hagar, [Whence comeſt thou, and whither goeſt thou?] Gen. 16.8. (Whether to Heaven, or Hell) is of Infinite Importance? He that gathers in Summer, is a wiſe ſon, Prov. 10.5 p. 73As this Young-Man, (whoſe Funeral we are Solemnizing) did: He had learnt to look upon all worldly things, with a Pilgrim's Eye, and to make uſe of them (in his way Home) with a Pilgrims Heart. Much more might I ſay, from my own perſonal Knowledge, were it not, that it is not my manner to Paint Sepulchres, or to Beautifie the Tombs of the dead, which is a work fitter for a Phariſee, Mat. 23.29. than for a Goſpel-Miniſter, &c.

ƲSE. III.

Oh that all Young Men, were ſuch Mortified Timothies as He was, who lived much in a little Time! And though he be deprived of the reſidue of his dayes, Iſa, 38.10. And hath not the long life, promiſed to Piety, yet God keeps his Word with him, p. 74for his Promiſe is but with the Silver of this life, but his Payment is with the Gold of a Better Life. Solon ſaid, foreign whom God Loves, Dye Young: He's taken away from the Evil to come, 2 Kings 22.20. Iſa. 57.1. He hath lived long enough, that can ſay, (not, I have Married my Children to good Husbands, as Worldlings ſay, but) I have Married my precious Soul, to the Bleſſed Bridegroom: This was his Joy, yet could be Content to paſs out of the midſt of this Joy on Earth, to poſſeſs a Better and Greater i… Heaven: And O that we may enter into our Maſters Joy, as he hath done! As a Poſt that hath delivered his Pacquet to God, a Ship that is laid up in the Haven of Heaven, & an Eagle now feeding on the Carcaſs of Chriſt

FINIS.