A spiritual legacy being a pattern of piety for all young persons practice in a faithful relation of the holy life and happy death of Mr. John Draper / represented out of his own and other manuscripts containing his experiences, exercises, self examinations and evidences for heaven ; together with his funeral sermons ; published by Chr. Ness.
I Am this Day to Preach the Funeral Sermon of a very Godly and Exemplar Young-man, who may be truly call'd [ NONLATINALPHABET ] a Young Old Man (for his constant Grave Carriage,
I Am this Day to Preach the Funeral Sermon of a very Godly and Exemplar young man, who may be truly called [ ] 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;
and Pious Deportment) and that from a Text of his appointment, to wit, Genesis, 47. Verse 9. And Jacob said unto Pharaoh, the Days of the years of my Pilgrimage Are an Hundred and Thirty years;
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few and evil have the Days of the Years of my Life been, and have not attained unto the Days of the Years of the Life of my Fathers, in the Days of their Pilgrimage.
few and evil have the Days of the years of my Life been, and have not attained unto the Days of the years of the Life of my Father's, in the Days of their Pilgrimage.
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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,
IT is a Dialogue betwixt 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 pharaoh's Question, Verse 8. Which was [ How Old art thou? ] Or,
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. First, The Positive.
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. First, The Positive.
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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,
The Positive part is, the True and just Account, that Jacob gives Pharaoh 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,
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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.
as compared with the Short-lived egyptians; yet fallen I Far short of the term of my Predecessors, both the Antediluvian and the Postdiluvian Patriarchs.
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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 be gone ] then improve them in some Ʋseful Inferences.
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 Nile, only one lap and be gone ] then improve them in Some Ʋseful Inferences.
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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, Power, 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.
This same Pharaoh 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, Power, and Honour to the Crown of Egypt, Gen. 47.20, 23, 24, 25. Therefore he gratefully acknowledgeth his Sentiments hereof in his showing Respect to Joseph is Relations, etc. But when Another Pharaoh arose After, who knew not Joseph, Frod. 1.8.
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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,
When the Messiah saw Jacob is 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,
] I will not let thee go except thou Bless me, saith Jacob, v. 26. Hereupon He 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.
] I will not let thee go except thou Bless me, Says Jacob, v. 26. Hereupon He 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, Isaiah 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.
This Afflicted State made Jacob sighs 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.
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] 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.
] But so Far as he had Princely Power (as Israel signifies) both with God and with Men, In this Sense, his Days were many and good. One Day with God is a Thousand elsewhere.
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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,
when Speech is of her Weakness and Calamity. But she is frequently called Israel, to signify her Splendour and Glory, and as it is thus with the Church of God in General,
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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.
some times they Are run down with strange Temptations, and with strong Tribulations; then Are they the poor Worm Jacob, Isaiah 41.14. The Shulamite found two Armies Warring in her, The Army of the Flesh, and the Army of the Spirit, Cant 6.13.
but when they are made strong in their Weakness, 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.
but when they Are made strong in their Weakness, 2 Cor. 12.9. Strengthened with all Might, Col. 1.11. and made able (through the Supplies of Christ's Spirit Philip 1.19.) to Tread down Strength, as Judges 5.21. even the Strongest Temptation without, then Are they called the Israel of God, Gal. 6.16. for their Princelike prevailing over Flesh, World, and devil. III.
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,
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 since, which Causes 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,
if Man had not sinned against his Maker: Had Adam stood on his State of Innocency, He should then have rendered to the Lord a time of perfect obedience and Service Here upon Earth,
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and when that Homage to his Great Landlord had been accomplish'd, he should then have been Translated from Earth (without the least taste of Death ) to Heaven;
and when that Homage to his Great Landlord had been accomplished, he should then have been Translated from Earth (without the least taste of Death) to Heaven;
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,
It was that one Man's Offence that pulled up the Sluice, and let in Death as a Deluge, with a Regal authority over all the World, Rom. 5.14, to 17. and since did not only let in Death but also all sorts of Sicknesses, Sorrows,
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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 Net, &c. Eccles 9.12.
Then 3ly, Moses Condemns men Dullness in taking no more notice of this Divine Displeasure, ver. 11. All other Creatures know their Times and their Seasons, Jeremiah 8.7. but Man Knoweth not the Day of his Visitation, till He come to be Snared in an Evil Net, etc. Eccles 9.12.
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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,
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, etc. ] ver. 12. And the Sweet-Singer of Israel, David, will be of the same Chorus with Moses, sighing,
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That I may know how frail I am, &c. Psal. 39.4, 5. Thus likewise Jacob in my Text carries on the like 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,
That I may know how frail I am, etc. Psalm 39.4, 5. Thus likewise Jacob in my Text carries on the like Concord and Consort to complete the Harmony, complaining Here, [ Few and evil have the Days of the years of my Life been, etc. ] Adding only this one Note of Discord (for making better Music) that God had taught him this great Truth Concerning his own Frailty, He had seen it for time past,
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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.
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 entreated. Gen. 15.13.
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Moses teacheth us what use to make of the knowledge of our own Frailty. It should strongly stir us up 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,
Moses Teaches us what use to make of the knowledge of our own Frailty. It should strongly stir us up to an earnest imploring of Divine Mercy. He makes a loud Out cry After Mercy. Crying, [ Return Oh Lord, How long, etc. O satisfy us early with thy Mercy, etc. ] Psalm 90.13, 14. He could find nothing in all the World but Divine Mercy to be a Congruous,
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.
but he must have much, even as much as will Satisfy, [ O Satisfy, etc. ] The Salve must be suitable to the Soar for quantity, as well as quality; Great Misery smarted under, requires Great Mercy to Cure it.
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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;
Yea, and he must have it early also, [ O Satisfy me early, etc. ] The Soul of a Frail Sinner (made sensible of his Sinful Frailty) even longs After Mercy;
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 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.
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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.
The First is that Answer which not Vain, but Solid and Sage Philosophy gives to the Apostles Question [ What is Man's Life? ] to show the Nature of it.
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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.
This Platonic Notion Carrieth a Correspondency with the Analogy of Faith, and with the Scripture of Truth, which Says [ men ways Are not in himself, etc. [ Jeremiah 10.23. It's 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 Fallen) which God (Himself) Preached to Cain, Gen. 4.7. If thou dost well, Shalt thou not he accepted? But if thou Dost ill, since lies At thy Door.
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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,
Solomon Says, Man's Diligence without God's Blessing cannot enrich, Curae 10.4, 22. Man knows not Therefore, what his Cast shall be (more or less) in this Life,
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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;
yet is it his Duty to make the Best and (if it be possible) a Blessed Improvement of all Occurrences of Providence attending him, That through Grace (which is the true Philosophers Stone, that turns all it touches into Gold) all Natural and Moral Evils may be converted into Spiritual good;
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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 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 appears, and as immediately disappeareth again. 3. The Philosopher comes up higher to the very Terms of our Text,
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Some indeed say, That this same Seneca was acquainted with the Apostle Paul (his Contemporary in Nero's time) and that Epistles were writ from each to other,
some indeed say, That this same Senecca was acquainted with the Apostle Paul (his Contemporary in Nero's time) and that Epistles were writ from each to other,
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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.
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, etc. as Homer did his Alcinous Garden, etc. and Ovid his Deucalion Flood, etc. from thence.
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Fourthly, To this add that of Simonides (Related by Rodulphus Agricola ) who being askt, What Man's Life was? Answered with a Silent Sign, shewing himself to the Company a little while,
Fourthly, To this add that of Simonides (Related by Rudolph Agricola) who being asked, What Man's Life was? Answered with a Silent Signen, showing himself to the Company a little while,
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;
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;
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 [ What is your Life? ] I can but single forth some very few of them, that this narrow Discourse swell not too much.
The Notable Essays of the former have been herd, 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 [ What is your Life? ] I can but single forth Some very few of them, that this narrow Discourse swell not too much.
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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: Oh then, What a vain shew maketh Man in his Life. Psal. 39.6. The Pomp of Great Princes NONLATINALPHABET a Swoln Bubble, a big Phansie, Act. 25.23.
He Says, [ It is even a Vapour that appears for a while, and then Vanishes away ] Jam. 4.14. O what a poor empty thing is a Vapour, no Solidity in it, it's not so much a Thing, as next to Nothing, It disperses it self so soon as it is raised, no sooner it appears, but it disappears: O then, What a vain show makes Man in his Life. Psalm 39.6. The Pomp of Great Princes a Swollen Bubble, a big Fancy, Act. 25.23.
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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,
The (S••ond) Resemblance is Smoak, My Days (Says David) Are Consumed like Smoke. Psalm 102. 3. Good God, what a Vain thing is Life, if no better than Smoke! a Vapour may be lovely with its comely Colours,
Who can hold 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!
Who can hold Smoak in his hand, or take and keep an handful of it? No more can he his own Life. O how Smoak hastens up into the Heavens in its Rolling Pillars, and circular Agglomerations!
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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.
so does Man's Life to the Fountain of Life, fro• whence it Come: 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 Psalm 112.11.
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.
so cannot be held, and oft so Vain and vexing, that it's not worth holding) neglecting in the mean time, that great Command [ Lay fast hold on Eternal Life. ] 1 Tim. 6.19.
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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.
as a Shepherd's Tent ] Says 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;
Now the Lord is our Shepherd, Psalm 23.1. and our Bodies Are as so many Tents or Tabernacles. Blessed Paul (who was a Tentmaker, 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;
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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 to stand like a Stable Temple, wherein the God-head dwelt Bodily, Col. 2.9.
so Man's Life is not At his own choice, but At God's Command; The Body is not called there a Temple (as christ Body was, John 2.21. which could see no Corruption, Psalm 16.10. & Act. 13.35. but was to stand like a Stable Temple, wherein the Godhead dwelled Bodily, Col. 2.9.
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.
draws out the Pins that upheld this Tent, or Tabernacle; and sometime the Tent is blown down with Some Blast of sudden Death, etc. Yet if Godly to be raised again, is a more Glorious Palace.
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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,
As the Shuttle is cast to and again and carries the Thread along with it forward and backward, etc. So is Man's Life tossed too and from, backward and forward, Night and Day, The Night Cast this Shuttle of Life to the Day,
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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,
before it be half accomplished, as this Dead young Man may sufficiently demonstrate: As to the Case of Hezekiah, He then Thought his Thread had been in breaking,
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,
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,
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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,
as if it never had bee• Cut off or broken. Lavater hath a• useful Note upon those two Texts o• thee, Weaver's Shuttle, saying, [ You that Are Weavers, or but Lookers up on their Work ] Meditate on your Mortality, 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 may mention upon the next Observation) is that is may Text, [ Man's Life is a Pilgrimage.
and Learn thence to live Holily, that you may Die Happily, for without Holiness, you cannot have Happiness. Hebrew 12, 14. The (Sixth) Parallel (omitting the many more Metaphors occurring in Sacred Writ, of which Some I may mention upon the next Observation) is that is may Text, [ Man's Life is a Pilgrimage.
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] 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.
] Sometime the Scripture compares the Life of Man to a Voyage At Sea, and sometime to a Pilgrimage by Land, These two Are a Sisters, Synonoma's, and have the same Sense and Significations, Thought in differing Expressions.
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[ Is there not an appointed time ] Job. 7.1. The Septuagint reads it NONLATINALPHABET Locus Piratarum, Zanchy, a place of Pyrates, The Ship is never safe but in Harbour.
[ Is there not an appointed time ] Job. 7.1. The septuagint reads it Locus Piratarum, Zanchy, a place of Pirates, The Ship is never safe but in Harbour.
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.
So does Man's Life run on, however he spends his time, whither 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.
We must not 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,
We must not take the Word [ Pilgrimage ] in the Text either strictly, or Superstitiously in the sense of the Popish Votaries, Jacob was not to be looked upon (not not by Pharaoh himself) to be a Popish Pilgrim,
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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,
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.
yet he himself Professes, that he went not upon the account of any private Pilgrimage to Jerusalem, but as he was ordered by Public authority to visit the Eastern Churches, and to establish them in the Truth.
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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.
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 Twofold Pilgrimage. First, A Natural Pilgrimage. Secondly, A Moral Pilgrimage.
even the whole Passage and Progress of his Life of Nature [ ab Ʋtero ad Ʋrnam ] from his Birth to his Burial, for till then he comes not to his Journeys end,
even the Whole Passage and Progress of his Life of Nature [ ab Ʋtero ad Ʋrnam ] from his Birth 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,
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,
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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.
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.
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 (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.
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 (Morally taken) is the privative part [ a ceasing from since, 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 ] Isaiah 1.16, 17. and Psalm 34.14. and Amos 5.15.
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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.
And this is a Metaphorical Walk, non Pedibus, sed Affectibns, as Says the Father, with our Affections (Those Feet of the Soul whereby it Goes forth After Objects) more than with those of the Body.
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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 Men 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:
and of Joshua 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 Men upon Earth, who Are all doomed to go that Way. Hebrew 9.27. O Consider, both you young, and you old, your Life is a Pathway either to a Prison, or to a Palace, it is a Thoroughfare either to Heaven or to Hell: Bethink your selves in time:
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If you walk in the broad way, being all for Elbowroom to Sin, and leading loose and Licentious Lives, you are hastening down to the Chambers of Eternal Death Matth. 7, 13. but if in the Narrow-way, of a strict:
If you walk in the broad Way, being all for Elbowroom to since, and leading lose and Licentious Lives, you Are hastening down to the Chambers of Eternal Death Matthew 7, 13. but if in the Narrow way, of a strict:
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.
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, etc.
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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,
and managed After a Splendid manner, every Way adapted to the Grandeur of Majesty) No, the Life of Man hath not such stately Prospect in this Holy Patriarchs eye,
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but 'tis a poor Pilgrimage, twice inculcated here, and as oft aggravated with contemptible Circumstances relating to both the Quantity, and the Quality of this poor Pilgrimage.
but it's a poor Pilgrimage, twice inculcated Here, and as oft aggravated with contemptible circumstances relating to both the Quantity, and the Quality of this poor Pilgrimage.
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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:
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:
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and of the [ NONLATINALPHABET ] the manner how it is so, cannot be expected in this short Discourse, save only some promiscuous Intimations of them all.
and of the [ ] the manner how it is so, cannot be expected in this short Discourse, save only Some promiscuous Intimations of them all.
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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,
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,
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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.
as he does 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.
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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.
Because it consists only of a few Days, This Epithet is expressed in the Text, [ Few Are my Days, etc. ] 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, Psalm 39.4.
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Nay, Sometimes the Hireling is hired but for one single Day, as Matth. 20.1, 2, &c. where the Parable calls Man's Life but one particular Day, consisting of twelve Hours.
Nay, Sometime the Hireling is hired but for one single Day, as Matthew 20.1, 2, etc. where the Parable calls Man's Life but one particular Day, consisting of twelve Hours.
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,
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,
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So 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.
So likewise the Theological, As l. James is Vapour soon Evaporaeth. 2. David is Smoak soon Dwindleth. 3. Job is Shadow soon Vanishes. 4. Hezekiah's Tent is soon taken down. 5. And both Job and Hezekiah is Shuttle hath both a swift and a short Motion, etc. 6. The Prophet's Grafs soon withereth, and his Flower soon fades, The Time for all these is but a short Time, as Says the Apostle [ The time is short ] 1 Cor. 7.29.
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First, As the Post-Boy is one that Rides upon Swift Horses, spurring them End-ways, and sparing no Horse-stesh, Riding always upon the Speed, with Haste, Haste, Haste for His Majesties Service, from City to Country,
First, As the Post-Boy is one that Rides upon Swift Horses, spurring them Endways, and sparing no Horse-stesh, Riding always upon the Speed, with Haste, Haste, Haste for His Majesties Service, from city to Country,
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.
So every Man is Riding Post in this Life, carried 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, etc. ] They run faster, and outrun the Post.
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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 NONLATINALPHABET. Septuagint Reads Psal. 119.59. Make a Dialogue with your own Hearts, commune with them upon 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.
O that Men would Consider the great Concern of the Pacquet they carry, and the Tendency of their Way, etc. Bethink your selves, 2 Chronicles 6.37. (as the Hebrew Reading is) and Consider. septuagint Reads Psalm 119.59. Make a Dialogue with your own Hearts, commune with them upon your Beds; as David did, Psalm 4.4. Execute, Execute, Zephaniah 2.1. Shake your selves from Sluggishness, as Sampson did, Judges 16.20. Consider and better Consider, Haggai 1.5, 7. doe it not to half part.
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 Year, Month, Week, Hour and Minute, you are riding Post to your Graves.
He is ever Riding Post, be it Winter or Summer time, or be his Way and weather fair or foul, in Prosperity or Adversity. O that there were such an Heart in Men Deuteronomy 5.29. to Consider their latter end. Deuteronomy 32.29. Seeing every Year, Monn, Week, Hour and Minute, you Are riding Post to your Graves.
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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,
sometime 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,
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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;
So Man in his Riding Post is betrusted with a concern of Infinite and everlasting Consequence, to wit, his Precious Soul, which is a Jewel of more worth than the Whole World;
Christ (who is Truth 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.
christ (who is Truth it self) Says so, and he is best able to know the worth of Souls, Because he alone paid the price of Souls. Matthew 16.26. and 20.28.
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.
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.
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:
for we know not what a Day may bring forth ] Curae 27.1. Jam. 4.13. Matthew 6.34, We know not what lies hid in the Womb of Time, one Big-bellied Day may dismount 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,
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,
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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.
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.
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A Ship passeth swiftly before the Wind, and stoppeth, stayeth not, 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.
A Ship passes swiftly before the Wind, and stoppeth, stays not, 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.
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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 Stocks (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:
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, etc.) is made for Motion, not Rest. Hence the Ignorant Indians called the First ships they beheld [ Moving Islands ] All ships Are made for launching out into the Deep Waters. Psalm 107.23, 24. And when heaved from off the Stocks (where they Are built) in order to their passing down into the Deep, have a peculiar Name (as the Good-Speed, the Adventure, etc.) 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.
Even so it is with the poor Isle of Man, (so called) he upon his First Launching forth from his Mother's 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.
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Thus it is with Man, while in this lower World) the place of Pyracy, Job 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:
Thus it is with Man, while in this lower World) the place of Piracy, Job 7.1. ut supra.) He is assaulted with many Pirates (who hang out false Colours, to decoy him within the Command of their Cannons) He is Afflicted, tossed with Tempests, and not Comforted, Isaiah 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:
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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;
as the Swift Ships ] Hebrew Ships of Ebeck, which may be read [ Ships of desire ] whither they be Ships of Pleasure, or Yatches, which Are Built Frigat-wise, for Sailing Swiftly: Or they be Ships of Piracy (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;
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.
Thus it is with poor Mortal Man, who is a rolling, tumbling thing, like a Ship, hopping from Hill to Mountain, and meeting with no Resting Place, Jer. 50.6.
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,
men life is swift of it self, but it runs most swiftly when the wind of Temptation and the tide of Corruption concur to carry it forward etc. O 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 Homebound to one of those ports; and never do the winds so much fill the Sails of such and such a Ship,
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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;
as Desires do fill the minds of the Mariners to be At such and such a Desired Haven: It's 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;
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how ought every gracious soul to 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.
how ought every gracious soul to pray for the fresh gales of God's Spirit: John 3.8. and to cry with the Spouse in the Song [ Awake Oh Northwind, and come thou South wind, blow upon me, etc. ] Cant 4.16. a Godly Person hath with Paul his [ Cupio Dissollvi ] a desire to be dissolved and to be with christ, Philip 1.23. O how should we all (with the penitent prodigal, Hasten home to our Father's House, etc. Lycia 15.17, 18, 20. Heaven is our home, 2 Cor. 5. from 1. to 7. it's our Desired Haven, Psalm 107.30. even everlasting happiness.
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.
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.
or of 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;
or of 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 Oh how good it is to be a godly person for the Righteous shall be had in Everlasting Remembrance, Psalm 112.6. the memory of the just full be blessed., Curae 10.7. they shall be mentioned with much veneration, After death, even by those that spared not to Reproach them in their life;
and that is a blessed rest to those that dye in the 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;
and that is a blessed rest to those that die in the Lord, Revel. 14.13. that fallen asleep in jesus, 1 Thebes 4.14. God Takes a Way their Souls out of their bodies (as it were) by a Kiss;
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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;
thus Rabins read that phrase [ Gnarl pi Jehovah ] Deuteronomy 34.5. At the Mouth of the Lord Moses died (not, as we, according to the words of the Lord) As if God had taken away his Soul with a kiss of his Mouth;
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.
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.
(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.
(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 Chaldaeans there, Job 3.17, 18. Their bacah is then turned into Berachah, their sighing into singing, misery into majesty: All Tears Are wiped from their Eyes.
'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.
It's an heart-greiving Inmate, till Death turn it out of doors, as Sarah did Hagar, Gen. 21.10. etc. This the Anti-Type Typified by the fretting Leprosy, 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.
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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.
Midwife to Death, and Death shall be the Sepulchre of since 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 since, which makes us cry out, [ Oh Wretched men that which Are, etc. ] This brings down with Sorrow to the Grave.
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But then Christ 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.
But then christ Delivers us from that Bound, Rom. 7.24, 25. Causing the Death of the Body, quite to destroy that Body of Death, till then, men life is a soar Travel, Eccles. 1.13.
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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,
Eccles. 7.29, etc. But now since the Fallen, he is become a poor, thin, worn lost Groat, Lycia 15.8, 9. Which hath lost its lustre, weight, the found of silver, and its image and superscription: He is now the Prodigal lost,
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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,
and a Pilgrim wandering in the Wilderness of since, 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,
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(1.) At his Birth, Antequam natus est Damnatus, saith Ambrose; He 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,
(1.) At his Birth, Antequam Born est Damnatus, Says Ambrose; He is Condemned as he is Conceived: His Birth is polluted, Psalm 51.5. and Ezekiel 16.4, 5. & Job 14.12. He comes crying into the World, prophesying (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.
(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.
But if not villainy, it's yet misery. Yea his Middie-Age is made miserable by grasping too greedily of that bundle of Thorns, the World, etc. Much more his Old age, which is expressly called an Evil Age, Eccles. 12.1.
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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.
ƲSE. I O that I could be a Boanerges, or Son of Thunder, to awaken Souls out of the sleep of since, [ what Meanest thou Oh thou Sleeper, arise? etc. Jon. 1.6. Awake, awake, why Sleepest thou, etc. Ephesians 5.14. Call upon thy God, and be not still fast lulled asleeep, by a soul-undoing devil, in the bewitching Cradle of Carnal Security.
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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.
Then Study this Patriarchs Optics, who had a Right Prospect of men life; that it is but a Lingering 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.
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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 As this Young-Man, (whose Funeral we are Solemnizing) did:
The Angels Question to Hagar, [ Whence Comest thou, and whither goest thou? ] Gen. 16.8. (Whither to Heaven, or Hell) is of Infinite Importance? He that gathers in Summer, is a wise son, Curae 10.5 As 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.
He had learned to look upon all worldly things, with a Pilgrim's Eye, and to make use of them (in his Way Home) with a Pilgrim's 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 Beautify the Tombs of the dead, which is a work fitter for a Pharisee, Mathew 23.29. than for a Gospel minister, etc.
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!
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!
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