followeth that all the rest might bee cast vpon him as when Salomon desired wisdome before honour God gaue him wisdome and honour too because he sought the best first There was a poole in Iurie where the sicke and Leprous laye for at one time of the daye the Angell came and stirred the water and then he which stept in first was healed of his disease hee which stept in first was healed saith Iohn none but hee which stept in first so he which taketh time is sure but he which foresloweth time oftener faileth then speedeth For when golden opportunitie is past no time will fit for her If Elias would bee serued before the widdow when shee had but a little cruse of Oyle which was not enough to serue her selfe will God be serued after Elias will God bee serued after thee Nay after the flesh and after the diuell Thou maist reade in the 19. of Leuit. and the 13. that GOD would not haue the labourers hire staie in thy hands all night but would haue thee pay him before thou sleepe If God would not haue the labourers due stay in thy hands one night how darest thou keepe his due from him day and night so many dayes and nights and weekes and moneths and yeares together where is the morning sacrifice which God requireth nay where is the euening sacrifice which God requireth the glomy morning hath ouercast the whole day doest thou thinke it enough if thou do not sit in the chaire of scorners or if thou do not staÌ„d in the waie of sinners hee which standeth stayeth not he which sitteth taketh his ease but he which walketh goeth his way Yet he which walketh in the way of sinners though hee neither sit nor stand is not of the blessed number But hee which neither sitteth nor standeth nor walketh is blessed saith Dauid Psalm 1. ver 1. Alas then why doe we sit if they which stande are accurssed and they which walke are not blessed Christ saieth First seeke the kingdome of God and wee say first let mee burie my father first let me bid my friendes farewell and so many things first So long in burying our Father and bidding our friends farewell that is the riches and honours and pleasures of this worlde that there is no time left to seeke the kingdome but followe mee is turned to followe vs Christ must followe our sinnes and come after our pleasures or else he shall not be serued at al. When we were Children we deferred tyll we were men when we are men we deferre tyll wee bee olde men when wee are olde men wee deferre tyll death in all our lyfe wee finde no leasure to liue well but flit from sinne to sin from wicked thoughts to wicked speeches from wicked speeches to wicked deedes as the flie skippeth from scab to scab vntill wee bee cast so farre behinde that we haue no courage to goe forward or else straied so far out of our way that wee care not to seeke it againe Therefore I cannot say to you as Christ saide First seeke the kingdome of heauen for then you should haue sought it long agoe but now I must say with the Apostle Redeeme the time and at last Seeke the kingdome of heauen For it is to be feared that as little flies when many came together plagued and destroyed the Egyptians so short houres but many in sinne and securitie will steale away our whole life and deceiue our repentance while wee liue like beasts longer then Nabuchadnezzar There be not many Lots but many linger like Lot loth to depart vntill they see the fire burne If the Angell had not snatched him awaie Lot had perished with Sodome for his delaye There be not fiue foolish Virgins and fiue wise but fiue for one knock when the doore is shut There bee not many Simeons but many as old as Simeon which neuer yet imbraced Christ in their hearts They thought to repent before they were so olde yet now they doate for age they are not olde enough to repent yet Naye I answere many Masters of Israell Maiors Aldermen Sheriffes Iustices Baâ—liffes Constables Gentlemen know no more what it is to be borne againe than Nicodemus which came by night line after line sermon after sermon and the Black more like himselfe All their tearms are vacations all their religion promises and all their promises hypocrises In stead of catechising their children as Salomon teacheth them they catechise them to hunt hawke to ride and vaute to ruffle sweare to game and daunce as they were catechised themselues least the childe should prooue better than his father and then he is qualified like a Gentleman Is this to seeke the kingdome of heauen first or last or not at all Woe to the securitie woe to the stubbornnesse woe to the drousinesse of this age The theefe commeth at midnight and we sleep till the dawning of the day we let in sathan before wee bid him auoyd we sell our birthright before it come to our hands we seek for oyle when our lampes should burne this daye passeth like yesterday and to morrowe we will spend like this day So hee which should haue the first fruites can get no fruites because we mar the ground before we sowe it Consider this ye which might haue known a thousand things more than yee doo if yee had begun when Salomon taught you God will not alway knocke at the doore Christ will not alway clocke like an Henne Iohn will not alway crie in the wildernesse but mercy is in the foreward and iudgement in the rereward They which can saye now We haue a prophet shall say We had a prophet but wee entertained him like the Gergesites so God sent him awaie from vs like Ionah to the Niniuites when the Israelites despised him Yet Wisedome cryeth in the streetes Let euerie Ioseph store vp before the famine come for he which promiseth thee pardon when thou doost returne dooth not promise that to morrowe thou shalt returne Repentance is a gift and a gift must be taken when it is offered The time past is gone and thou canst not recall that to repent in the time to com is vncertaine thou canst not assure that to repent in the present time is onely thine and thou maiest repent in that but anone that will be gone too Therefore as Samuell began to serue God in his minoritie as Timothie read the Scriptures in his childhood and Iohn grewe in spirit as hee rypened in yeares so whether thou be olde or yong thy repentance caÌ„not come too soone because thy sinne is gone before If thou lackest a spurre to make thee runne see how euerie day runneth awaye with thy life youth commeth vpon childhood age commeth vpon youth death commeth vpon age with such a swift saile that if all our minutes were spent in mortifying our selues yet our glasse would bee runne out before wee had purged halfe our corruptions All these examples sentences and Prouerbs and
very wicked haue laboured to put on this vizard as we reade of Pharao who to couer his foolishnes saith Come let vs do wisely And again it is said that the Grecians sought after wisedom eueÌ„ the Nation which God cals the foolish nation did seek after wisedom that is they would haue the name of wisedome but this wisedome which Moses cals wisdome is couÌ„ted foolishnes the foolishnes of preaching saith Paul meaning how the foolish count preaching foolishnes Againe foolishnes to the Gentiles meaning that the word of God seemeth like a foolish thing vnto many For that which Christ said vnto Peter he may say almost to al They do not sauor the things of God As Anah deuised a new creature so they haue found out another wisedome which is called the wisdom of the flesh They remember Be wise as serpents but they forget Be simple as doues He which is like Achitophel is couÌ„ted a deep counsâ—â—ler he which is like Machiuel is counted a wise fellow Alas how easie a matter is it to deceiue counterfeit and play the subtile serpent if a man would set his head vnto it Could not Dauid goe as farre as Achitophel Could not Paul shew as much cuÌ„ning as Tertullus Yes yes if they were not taught to be simple as doues But this wisdome comes not by the remembrance of death but by the forgetfulnes of death Men do not vse to think of death when they goe about such matters but say like the serpeÌ„t We shall not die Two things I note in these words First that if we will find wisedome we must applie our hearts to seeke her theÌ„ that the remeÌ„brance of death makes vs applie our harts vnto it Touching the first Moses found some fault with himselfe that for al he had heard seene and obserued and was counted wise yet he was new to begin and had not applied his heart to learne wisedom like the wise man which saith I am more foolish then any man I haue not the wisedome of a man in me So vnsatiable and couetous as I may say are the seruants of GOD the more wisedome and faith and zeale they haue the more they desire Moses speaketh of wisedome as if it were Phisicke which doth no good before it be applied and the part to applie it too is the heart where all mans affections are to loue it and cherish it like a kind hostesse when the heart seeketh it findethas though it were brought vnto her like Abrahams Ramme Therefore GOD saith They shall seeke me find me because they shal 〈◊〉 me with their 〈◊〉 as though they shuld not find him with all their seeking vnles they did seeke him with their heart Therefore the way to get wisedome is to applie our hearts vnto it as if it were your calling and liuing to which you are bound prentises A man may applie his eares his eyes as many trewants doe to their bookes yet neuer proue schollers but from that day which a man begins to applie his heart vnto wisedom he learneth more in a moneth after then he did in a yeare before nay then euer he did in his life Euen as you see the wicked because they applie their hearts to wickednes how fast they proceede how easily and how quickly they become perfect swearers expert drunkards cunning deceiuers so if ye could applie your hearts as throughly to knowledge and goodnesse you might become like the Apostle which teacheth you Therefore when Salomon sheweth men the way how to come by wisedome he speakes often of the heart as Giue thine heart to wisedome Let wisedome enter into thine heart Get wisedome Keepe wisedome Embrace wisedome as though a man went a wooing for wisedome Wisedome is like Gods daughter that he giueth to the maÌ„ that loueth her and sueth for her and meaneth to set her at his heart Thus we haue learned how to apply knowledge that it may do vs good not to our eares like them which heare Sermons onely nor to our tongues like them which make table talke of religion but to our hearts that wee may say like the virgin My heart doth magnifie the Lord and the heart will applie it to the eare and to the tongue as Christ saith Out of the abundance of the heart the mouth speaketh The last poynt is that the remembrance of death makes vs to applie our hearts to wisedome Moses commended not many bookes to make a wise man learned but as Dauid commends one booke in stead of many Meditate in the Law of God day and night for the reading of many bookes sayth Salomon is but wearinesse to the flesh Therefore as though Moses had marked what did moue him most to seeke after GOD hee prayeth that that thought may run in his mind still the remembrance of death As many benefits come vnto vs by death so many benefites come vnto vs by the remembrance of death and this is one It maketh a man to applie his heart to wisedome For when he considereth that he hath but a short time to liue he is carefull to spend it wel like Moses of whom it is said that wheÌ„ he coÌ„sidered how he had but a season to liue he chose rather to suffer afflictions with the seruants of God than to enioy the pleasures of sinne for a season This is that which makes the olde men fast and watch and prepare themselues more than young because they thinke themselues neerer the doore like olde Isaac which when he was blinde for age said vnto Esau Behold I am now old and know not the day of my death that is because I am old I looke to die shortly And therfore as Esay taught Ezechias to set all things in order before he died so he called his eldest sonne to whom hee thought that the inheritance belonged that he might blesse him before he died This wisdome the Fathers called the wisdome of the crosse which wee call the best because it was deerest bought It is hard for a man to think of a short life and think euil or to think of a long life and thinke wel Therefore wheÌ„ Ieremie had numbred al the calamities sins of the Iewes at last he imputed all to this She remembred not her end so if I may iudge why natural men care for nothing but their pomp why great men care for nothing but their honour and dignitie why couetous worldlings care for nothing but their gaine why voluptuous Epicures care for nothing but their pleasure I may say with Ieremie They rememember not their end We neuer couet the same things liuing and dying therefore when Salomon had spokeÌ„ of all the vanities of men at last he opposeth this MemoraÌ„dum as a counterpoyse against them all Remember that for al those things thou shalt come to iudgement as if he should say Men would neuer speake as they speake nor
and no man spie thee Whether thou wouldst refuse a bribe like Elisha if thou didst meet with one which were as willing and able to giue it as Naaman Whether thou wouldst not deceiue if thou were in such an office as the false Steward whose master referred all vnto him knew not when he kept any thing backe Whether thou wouldst not fulfill thy lust as Dauid did if thou haddest his oportunitie and allurement and mightest doe it without danger of law like a king as Dauid might Whether thou wouldst not tell a lie as Abraham did if it stood vpon thy life which made him twice dissemble that his wife was his sister least he should die for her beautie Finally if it should be said vnto thee as the diuell said to Christ All these will I giue thee if thou will fall downe and worship me that is no more but if thou wilt sinne whether thou wouldest yeeld or no If thou hast sinned thus and thus before I will not say therefore the Lord wil not heare thee but Dauid sayth If I regard wickednesse in my heart the Lord will not heare me that is if for any cause a man purpose and carie a minde to sinne when he is tempted the Lord is so farre from helping him that he wil stand like Baal as though hee did not heare him for he hath a traytors mind as deepe as any which thinkes for a Dukedome I would betray my prince though he neuer playe the traitor in his life Thus you haue heard how to trie spirits and how to discerne a Christian from an hypocrite how to appose your hearts that ye may be sure to iudge rightlie what ye are Now wee come to that examination which is the Epitome or abridgement of all these for memorie is short and all are not of one strength but some runne and some goe and some creepe and all do well so long as they striue to perfection The matters wherof principallie the mind should be examined before the sacrament are these First whether thou haue faith not only to beleeue that Christ died but that he died for thee for as the scripture called him a redeemer so Iob calleth him his Redeemer The second article is whether thou bee in charitie not whether thou loue thē which loue thee but whether thou loue them which hate thee for Christ commandeth vs To loue our enemies The third article is whether thou repent not for thy open grosse sinnes but for thy secret sinnes and pettie sinnes because Christ saith That we must giue account for euerie idle word The fourth article is whether thou resolue not to sinne againe for anie cause but to amend thy euill life not when age commeth or for a spurt but to begin now and last till death for Christ is Alpha and Omega both the beginning and the end as well in our liuing as in our being which hath made no promise to them which begin but to them which perseuere The last article is whether thou canst finde in thy heart to die for Christ as Christ died for thee for we are bid not only to followe him but to beare his Crosse and therefore we are called seruaunts to shew how we should obey and we are called souldiers to shew how we should suffer These are the receiuers articles whereof his conscience must be examined before hee receiue this Sacrament happie is hee which can say All these haue I kept for the Doue was not so welcome to Noah as this man is to Christ But if thou find not these affections within but a neast of vices leaue thine offering at the Altar and returne to thine examination againe for thou art not a fit guest to sup with the Lord vntill thou haue on this Wedding garment How is it then that some regard their other garments more then this Paul sayth Examine your selues and they examine their apparell if they haue new cloathes in the countrie then they are readie to receiue I haue knowne manie kept from the Sacrament a whole yeare together by their maisters for nothing but for want of a new sute to set thē foorth with their fellowes Others respect whether it be a faire daye that they may walke after seruice making that day vpō which they receiue like a scholers Thursdaie which hee loues better then all the daies in the weeke onely because it is his play-day Thus like the Iewes They sitte downe to eate and rise vp to plaie that as Christ calleth the Pharisies praier Babling Matth. 6. 7. so their receiuing may bee called dallying When they haue the Sacrament in their bellie they thinke that all is well as Micah when hee had a Leuite in his house thought that God loued him but as the Leuit did not profit him because he receiued nothing but the Leuit so the bread and wine dooth them no good because they receiue nothing but bread and wine for want of faith Maruell not then if you haue not felt that comfort after the Sacrament which you looked for for it is comfortable to none but to them which prepare their hearts and examine themselues before because it is not the mouth but the heart which receiueth comfort Now it may be that the most which are here haue brought a mouth and not a heart these go away from the Sacrament to despight Christ as Iudas went from the sacrament to betraie him The other goe awaie like one which hath receiued a chearefull countenaunce of the Prince all his thoughts are ioy and the countenance of the Prince is still in his eye As he which hath eaten sweete meate hath a sweete breath so they which haue eaten Christ all their sayings and doings are sweete like a perfume to men and incense to God their peace of conscience and ioy of heart and desire to doe good will tell them whether they haue receiued the bare signes or the thing signified Euerie one which receiueth this Sacrament shall feele himselfe better after it lyke the Apostles or else hee shall finde himselfe worse after it like Iudas Heereby ye shall knowe whether ye haue receiued like the Apostles or like Iudas Thus we haue ended the doctrine of the Lordes Supper Now if you cannot remember all that I haue sayd yet remember the Text that is Examine your selues before you receiue this Sacrament hereafter FINIS THE EXAMINATION OF VSVRIE IN TWO SERMONS To the Reader HEre thou hast the Sermōs which haue bene often desired because of the matter fit for this Citie One saith that he would neuer speake to Vsurers and Bribe-mongers but when they be vpon their death-beds for hee which liueth by sin resolueth to sinne that he may liue But when he goeth to hanging Iudas himselfe will say I haue sinned If I speake not to Vsurers vpon their death-bed yet I speake to Vsurers
would make a commoditie of strife but now they are not best to be contentious for this law will hold their noses together till wearines make them leaue strugling like two spaniels which are coupled in a chaine at last they learne to goe together because they may not go asunder As nothing might part friends but If thine eye offend thee pull it out that is if thy friend be a tempter so nothing may dissolue mariage but fornication which is the breach of marriage for marriage is ordained to auoide fornication and therefore if the condition be broken the obligation is void And beside so long as all her children are his children she must needs be his wife because the father and mother are man wife but when her children are not his children she seemes no more to be his wife but the others whose children she beares and therefore to be diuorced from him In all the old Testament we read of no diuorce betweene any which sheweth that they liued chaster then wee yet no doubt this law was better executed amongst them then amongest vs. Such a care God hath had in all ages and callings to prouide for them which liue honestly for diuorcement is not instituted for the carnall but for the chast least they should be tied to a plague while they liue As for the adulterer adultresse he hath assigned death to cut them off least their breath should infect others Thus hee which made mariage did not make it vnseparable for then mariage were a seruitude But as Christ sayth of the Sabboth The Sabboth was made for man that is for the benefit of man and not for the hindrance of man so mariage was made for man that is for the honour of man not for the dishonor of mā but if mariage should turne to fornication and when it is turned to fornication there might be no separatiō then mariage were not for the honor of man but for the trouble greefe dishonor of man Therfore now ye haue heard how diuorcemēt is appointed for a remedie of fornicatiō if any be ashamed of this phisick let thē be more ashamed of the disease Because I haue spoken more then you can remember if you aske me what is most needful to bear away In my opiniō there is one saying of Paul which is the profitablest sentēce in al the scripture for mā wife to meditate often examin whether they find it in themselues as they do in other least their mariage turn to sin which should further them in godlines The vnmaried man careth for the things of the Lord how he may please the Lord but he that is maried careth for the things of the world how hee may please his wife Also The vnmarried woman careth for the things of the Lord how she may be holy but shee that is maried cares for the things of the world how she may please her husbād As though their pleasing of god wer turned al to pleasing one another their carnall loue had eaten their spiritual loue as the lean kine deuourd the fat Therfore it follows in the next words This I speake for your cōmoditie As thogh there were great cōmoditie in remembring this watch-word All men haue not the feeling of Gods word or els such a sentēce might be an anker for the maried to stay thē when any tentatiō goeth about this chaunge which Paul feared euen in them which feared GOD before If thou hast read all this booke and art neuer the better yet catch this flower before thou go out of the garden and peraduenture the sent thereof will bring thee back to smell the rest As the corps of Azael made the passengers to stand so I placed this sentence in the dore of thy passage to make thee stand consider what thou doost before thou marriest For this is the scope and operation of it to cal the mind to a solemne meditation and warne him to liue in mariage as in a temptation which is like to make him woorse then he was as the mariage of Iehoram did if he vse not Iobs preseruatiue to be iealous ouer all his life The allurements of beautie the trouble about riches the charges of children the losses by seruants the vnquietnesse of neighbours crie vnto him that hee is entered into the hardest vocation of all other and therefore they which haue but nine yeares Prentiship to make them good Mercers or Drapers haue nineteene yeares before marriage to learne to be good husbands and wiues as though it were a trade of nothing but mysteries and need of double time ouer all the rest Therfore so often as you thinke vpon this saying thinke whether you be examples of it and it will waken you and chide you and lead you a straight path like the Angell which led the seruant of Abraham Thus haue I chalked the way to prepare you vnto mariage as the Leuites prepared their brethren to the Passe-ouer remember that this day ye are made one and therefore must haue but one will And now the Lord Iesus in whom ye are contracted knit your hearts together that yee may loue one another like Dauid and Ionathan and go before you in this life like the Star which went before the Gentiles that ye may beginne and proceed and end in his glorie To whome be all glorie for euer Amen FINIS A TREATISE OF THE LORDS SVPPER IN two Sermons THE FIRST SERMON 1. Cor. 11. 23. 24. The Lord Iesus in the night that he was betraytooke bread And when he had giuen thanks he brake it and said Take eat this is my bodie which is broken for you this doe ye in remembrance of me THe word and the Sacraments are the two brests wherewith our Mother dooth nurse vs. Seeing euery one receiueth and few vnderstād what they receiue I thought it the necessariest doctrine to preach of the Sacrament which is a witnes of Gods promises a remembrance of Christs death and a seale of our adoption therfore Christ hath not instituted this Sacrament for a fashion in his Church to touch and feele and see as wee gaze vpon pictures in the windowes but as the woman which had the bloodie issue touching the hemme of Christs garment drew vertue from Christ himselfe because shee beleeued so Christ would that wee touching these signes should draw vertue from himselfe that is all the graces which these signes represent Therefore as the Leuites vnder the Law were bound to prepare their brethren before they came to the Passe-ouer So preachers of the Gospel should prepare their brethren before they come to the supper of the Lord. For which purpose I haue chosen this place to the Corinthians which is the clearest and fullest declaration of this Sacrament in all the Scripture The Lord Iesus in the night c. The summe of all these words is the
young man to behold as if he should say looke my sonne is this man fit to learne which cannot heare nor see nor speake nor goe Therefore remember thou thy creatour in the dayes of thy youth before this dotage come This then is the leuell of our message to hasten them forward which trauell towards heauen because there is a great space betweene God and vs and much a doe to aspire the toppe of mount Sion but more a doe to aspire the top of the mount of heauen Therefore as Abraham rose early to sacrifice his sonne in the morning so in the morning of thy life sacrifice thy selfe to God and let him which is Alpha in euery thing be Alpha in thy conuersion that is the beginning as well as the ende Because wee are giuen to set the best last that wee may haue a longer time for our sinnes and pleasures like the Iewes in the 1. of Agge 2. which said alway the time was not yet come when they should build the temple Therefore the holy Ghost crieth so often This is the acceptable time this is the day of saluation to day heare his voyce like Rebeccah which taught her sonne the nearest waie to get the blessing When Christ went about to cast out diuels they said that he tormented them before the time so whensoeuer thou goest about to dismisse thy sinnes and pleasures though thou stay till thou bee an olde man yet they will say still that thou dismissest them before the time But then is the time when the diuell saith the time is not yet for the diuell is a lier knoweth that with what liquor our vessels be seasoned at first they will tast of the same euer after whether it be good or bad Therefore as God sueth to haue vs begin at goodnesse so the diuell wooes vs to begin at wickednesse alledging either that wee are not resolued yet to leaue our pleasures or els that God is exceeding mercifull to sinners or else that we shall haue space enough to serue him hereafter So he stands as it were at the ladder foote and keepes vs off with these weapons that wee cannot get vpon the first staffe but one thought or other pulleth vs backe when the foote is in the stirrop ready to ride away from all our sinnes at once Thus wee haue long purposed to serue God and euery man thinketh that hee should be serued but wee cannot accord of the time when to beginne One saith when I am rich an other saith when I am free another saith when I am setled an other saith when I am olde then my pleasure will leaue me and I shall be fitter to fast and pray and sequester my selfe but now I shal be mocked if I be not like others Thus like bad borrowers when our day is past alreadie we craue a longer and a longer and yet a longer til we be arrested with death so the prince of creatures dieth before he considered why hee liued for as no discipline is vsed where Christs discipline is neglected so no time is obserued where Gods time is omitted It is an olde saying Repentance is neuer too late but it is a true saying Repentance is neuer too soone Therefore we are commaunded to runne that wee may obtaine which is the swiftest pace of man The Cherubines were portraited with wings before the place where the Israelites praied to shew how quickly they went about the Lords businesse The Hound which runnes but for the Hare girdes foorth so soone as he sees the Hare start the Hawke which flyeth but for the Partridge taketh her flight so soone as she spyes the Patridge spring so we should followe the woord so soone as it speaketh and come to our Master so soone as hee calleth For God requiring the first borne for his offering and the first fruites for his seruice requireth the first labours of his seruants and as I may say the maidenhead of euery man Therefore so soone as man was created a law was giuen him to shew that hee should liue vnder obedience from the day that hee is borne So soone as he is borne hee is baptized in the name of God to shew that when we cannot runne to Christ we should creepe vnto him and serue him as we can in youth and age so soone as hee beginneth to praye hee saith Thy name be hallowed thy kingdome come thy will be doone before hee aske his dayly bread to shew that wee should seeke the will of God before the food which we liue by much more before the sinnes and pleasures which we perish by so soone as the Lord distributed the Talents he enioyned his seruants to vse them Who is so young which hath not receiued some talēt or other therefore youth cannot excuse him because the talent requires to be asked of euery one which hath it So soone as God had created the man and the woman hee commanded them to increase and multiplie shall we increase and multiplie in the flesh before we encrease and multiplie in the spirit the first thing which God did after hee had created heauen and earth he did separate light from darkenes to shew vs how we should separate good from euill before our good become euill The first lesson that Iohn taught was Repent for the kingdome of heauen is at hand Math. 3. 2. The first lesson that the Disciples taught was Repent too for the kingdome of heauen is at hand Matth. 10. And the first lesson that Christ taught was repent for the kingdome of heauen is at hand Matth. 4. 10. to teach vs what we should do first Repent was the first lesson to yong and old For what can we owe God to morrow which wee are not indebted to day Therefore Dauid prayed Teach mee O Lord to number my dayes not yeares nor my moneths nor my weekes but my dayes shewing that we shall answere for daies as well as yeares for to day as well as to morrow and for our youth as straightly as our age which made him cry Remember not the sinnes of my youth which hee would not haue spoken if God did not marke the sinnes of youth as well as age Therefore he calleth children vnto him as Salomon dooth and saith that hee will teach them the feare of the Lord. For should children honor their father and not honour God It was a sweete comfort when the children went before Christ to his temple and sang there Hosanna to make their fathers ashamed which did not know the Messias when he came when their little children knew him It is written that when Christ heard a young man answer that hee had kept the commaundementes from his youth Christ beganne to loue him which shewes how Christ loueth these timelie beginnings when wee make him our nurse and drawe our first milke from his brests There is not one confession for olde men and another for young men the old man saith not I did beleeue
that we may apply our hearts to wisdome that is seeing we must needes die teach vs to thinke of our death that wee may die in thy feare to liue againe shewing vs how the consideration of our mortalitie will make vs applie our hearts to godlines He which is tottering himselfe had need to leane vnto a stable thing therefore a wauering man is commended here to constant wisedome Man is mortall wisdome is immortall yet by wisdome man becomes immortall too therefore Moses thinking of his death runneth to wisdome as a remedie against death I haue chosen a text fit for the time which warneth vs how our yeres passe that when we think of the old yere how soone it is gone yee may see vpon what a whirling wheele we are set which putteth vs in minde euery day of that last day which is comming for vs when we shall giue account how euerie day was spent before it So many yeares as are past so many yeares we are neerer to the last and though the old yeare be gone and a new yeare come yet whether another shall come after this as this came after the former no man I thinke hath any promise of him â—hat made time for euen these two dayes since the old yeare went out manie haue gon â—he way which we all shall follow Now why â—re daies or weeks or yeeres but for vs But for man there should be no winter nosummer no spring no autumne that wee seeing how the seasons are renued at last with them wee may learne to renue our selues for to celebrate new yeares with old sinnes is to let euery thing goe before our selues and suffer the time to condemne vs which was giuen to saue vs God hath shewed vs new yeares but he would haue vs shew him new men This is Gods new yeares gift not sheepe nor doues nor fruites which the Iewes offered neither myrth frankincense gold which the Gentiles offered Mat. 2. but a new creature Gal. 6. 15. Therefore wee must come to some schoolemaster which teacheth vs like Iohn Baptist what wee should doo that we may growe in knowledge as we growe in yeares Teach mee to number my dayes saith Moses that I may apply my heart to wisdome Whereby Moses telleth vs that this was one of his helps which made him profite in the knowledge of God to number his daies as a man that hath a set time for his taske listens to the clock and countes his houres so we haue a set time to serue God Worke while it is daye saith Christ What hee dooth meane by this day The Apostle sheweth you This is the daye of saluation that is this life is the daye wherein you should worke What worke haue you to doo The Apostle tels you Woorke out your saluation This is a long taske therefore we had neede to number our dayes and not loose a minute least wee be benighted before our worke be done Teach mee O Lord to number my daies Hee which in the Lande of Midian learned to number sheep now he is come into the wildernes lerneth to number his daies Teach vs O Lord to number our daies Not teach vs the number of our daies for we shall forget it againe and the knowledge of times is Gods knowledge but Teach vs to number our daies that is that wee may bee still numbring and counting our daies houres and minuts to see how fast we die that euery day and houre we may learn some thing As God hath numbred our daies so we must learne to number our daies or else it seemes that wee cannot apply our harts to wisdome that is vnles we think vpon death we cannot fashion our selues to a godly life though we were as well instructed as Moses This we find daily in our selues that the forgetfulnes of death makes vs to apply our harts vnto folly pleasure all voluptuousnes that contrarie to his aduice Work your saluation we work our damnation We are so far from numbring our daies that wee doe not number our weekes nor our monethes nor our yeares but as the Apostle saith A thousand yeares with God are as one day so one day with vs is a thousand yeares that is our time seemes so long that we think we shall neuer die but he which made this praier is now dead the number of his daies is ended nothing is left but his holy books which bring this praier vnto vs that we may learne to pray so too Now I must pray Teach me O Lord to number my daies and thou must pray Teach me O Lord to number my daies that we may apply our hearts to wisdome that is so to pray fast and watch and heare do as becommeth him which shall shortly giue account of his Stewardship This is the fruite which comes to a man by nuÌ„bring his daies God teacheth a man to applie his hart to wisdom and this is his lesson which he giues for that purpose number thy daies that is thinke that wisdome is a long studie and that thou hast but ashort time to get it this wil make thee get ground of vertue for there is no such enemie to repentance as to thinke that wee haue time inough to repent hereafter which makes a man say when any good motion coÌ„meth nay I may stay yet yet I may stay like the sluggard which turnes vpon his bed like a doore vpon the hinges and saith yet a little more a little more sleepe a little more slumber I may lie stil a while this is not to number our daies but to stretch our daies make them seeme more then they are and they that do so neuer applie their harts vnto Wisdom so you see what a preseruatiue Moses vsed against sin and pleasure he kept a calendar as it were of his daies which called vpon him Be diligent for thou hast but a short time Fiue things I note in these words first that death is the hauen of euerie man whether hee sit in the throne or keepe in a cottage at last he must knock at deaths doore as all his fathers haue done before him Secondly that mans time is set and his bounds appointed which he cannot passe no more then the Egyptians could passe the sea and therfore Moses saith Teach vs to number our daies as though there were a number of our daies Thirdly that our daies are few as though we were sent into this world but to see it and therfore Moses speaking of our life speaks of daies not of yeeres nor of moneths nor of weekes but teach vs to number our daies shewing that it is an easie thing euer for a man to number his daies they be so few Fourthly the aptnes of man to forget death rather then any thing els and therfore Moses praieth the Lord to teach him to number his daies as though they were still slipping out of his minde Lastly that to remember how short a time we
haue to liue wil make vs applie our harts to that which is good The first point is that as euery one had a day to come into this world so he shal haue a day to goe out of this world When Moses had spoken of some which liued 700. yeeres and other which liued 800. yeeres and other which liued 900. yeeres shewing that some had a longer time and some a shortet yet he speakes this of all mortuus est at last comes in mortuus est that is he died which is the Epitaph of euery man We are not lodged in a castell but in an Inne where wee are but guests and therefore Peter cals vs strangers We are not Citizens of the earth but Citizens of Heauen and therefore the Apostle saith we haue here no abiding City but we look for one to come As Christ saith my kingdom is not of this world so we may say My dwelling is not in this world but the soule soareth vpward whence she came the body stoopeth downward whence it came as the tabernacles of the Iews were made to remoue so our tabernacles are made to remoue Euery man is a tenant at wil ther is nothing sure in life but deth as he which wrote this is gone so I which preach it you which heare it one comming in one going out is to all Although this is daily seene yet it had need be prooued nay euery man had need to die to make him beleeue that he shall die When Adam Eue became subiect to death because of their sin to teach them to think on death so soon as they were thrust out of paradise God clothed them with the skins of dead beastes which shewed them that now they were cloathed with death and that as the beastes were dead whose skins they wore so they should die also therefore Dauid saith Man being in honour became like the beasts which perish when he saith that hee did become like the beasts which perish he implieth that man should not perish like the beasts but when he did like a beast hee died like a beast From that day euery man might say with Iob Corruption was my father and the worme was my mother For the rich glutton is lockt in his graue as fast as poore Lazarus Therfore God speaking of kings saith I said ye are Gods but ye shal die like men If kings must die like men then the expectation of men is death therefore when this king was readie to die he said to Salomon that he should go the way of all the earth calling death the way of all the earth to which Esay be ares witnesse crying all flesh is grasse that is it falleth and is cut downe like grasse In paradise we might liue or die in the world we liue must die in heauen she shall liue and not die Before sinne nothing could change vs now euery thing doth change vs. For when winter comes wee are cold when age comes wee are withered when sicknesse comes we are weak to shew that when death comes we shal die The clothes which were vpon our backs the sun which sets ouer our heads the graues which lie vnder our feete the meate which goes into our mouthes câ—ie vnto vs that we shall we are and sade and die like the fishes and foules and beasts which euen now were liuing in their elements and now are dead in our dishes Euery thing euerie day suffers some eclipse and nothing stands at a stay but one creature calles to another let vs leaue this world Our fathers summoned vs and we shall summon our children to the graue first wee wax olde then wee wax drie then wee wax weake then wee wax sicke so wee melt away by drops at last as we caried other so other cary vs vnto the graue this is the last bed which euery man shal sleep in we must returne to our mothers wombe Therefore Iacob called his life but a pilgrimage therfore Paul called his life but a race therfore Dauid calleth him selfe but a worme a pilgrimage hath an end a race hath a stop a worme is but troden vnder foote and dead straight so in a houre we are and are not heere we are now and anon we are separated to morrow one sickneth and the next day another sickneth and all that be here neuer meet againe we may well be called earthen vessels for we are soone broken a spider is able to choake vs a pin is able to kill vs all of vs are borne one way and die a hundred waies As Eliah stood in the doore of the caâ—e when God passed by so wee stand in the passages of this world readie to go out whensoeuer God shall cal We loose first our infancie then our childhood then our youth at last as we came in the roomes of other so other come into our roomes If all our daies were as long as the day of Iosua when the sun stood still in the midst of heauen yet it will be night at last our sun shal set like other It is not long that we grow but when we begin to fall we are like the ice which thaweth sooner then it froze so these little worlds are destroied first and at last the great world shal be destroied too for all which was made for vs shall perish with vs. What do you learne when you thinke of this but that which Moses saith to applie your hearts to wisdome death commeth after life and yet it guides the whole life like the sterne of a ship but for death there would be no rule but euery mans lust should be his law he is like a King which frighteth a far oft though he defer his sessions and stay the execution yet the verie feare that he will come makes the proudest peacock lay downe his feathers and is like a dampe which puts out all the lights of pleasure The second note is that the time of man is set his bounds appointed which he cannot passe therfore Moses praieth the Lord that he would teach him to number his daies as though there were a number of our daies Therefore God is called Palmoni which signifieth a secret number because he knoweth the number of our daies which is secret to vs. As it was said to Balthasar God hath numbred thy kingdome so it may be said to all God hath numbred thy life To this Job beareth witnes saying Are not his daies determined thou hast appoynted his bounds which he cannot passe Again Ieremie saith they could not stand because the day of their destruction was come As there is a day of destruction and a day of death so there is a day of birth a day of marriage a day of honour a day of deliuerance according to that the determinatioÌ„ is made that is God hath determined all things As God appointed a time when
speake of daies but asked him how old he was yet he answered of daies to shew that not only his yeares but his daies were fewe Our fathers marueiling to see how sodainlie men are and are not compared life to a dreame in the night to a bubble in the water to a ship in the sea to an arrow which neuer resteth till it fall to a player which speaketh his part vpon the stage and straight he giueth place to another to a man which commeth to the market to buy one thing and sell another and then is gone home againe so the figure of this world passeth away This is our life while we enioy it we loose it as Iacob sayd that his daies had been fewe so wee may say that our daies shall be few Now why hath GOD appoynted such a short time to man in this world Surely least he should deferre to doe good as his manner is for though his life is so short yet he thinks it too long to repent The Prophet saith that our yeares are but threescore and ten as though this were but a little time to liue But why should we liue so long for if our life were but a yeare yet a yeare is more then we vse al the rest is lost for wee deferre till that weeke which we thinke will be last It is sayd of the diuell that he is busie because his time is short but the time of man is shorter and therefore Christ saith In this thy day as though no day could bee called thy daye but this daye and therefore all that thou hast to doe thou must doe this day Consider this all which trauell toward heauen had wee not neede to make hast which must goe such a long iourney in such a short time How can he choose but run which remembreth that euery day runneth away with his life The fourth poynt is our aptnesse to forget death rather then any thing els and therefore Moses praieth the Lord to teach him to number his daies as though they were still slipping out of his minde He which hath numbred our daies must teach vs to number our daies for when Moses prayeth the Lorde to teach him to number his daies he signifieth that he would very faine remember them but still his minde did turne from them and that he could not thinke vpon them longer then he thought on the Lord which taught him to number them such is the rebellion of our nature wee cannot remember that which wee should because we remēber so many things which we should forget How often doth the Scripture cal death to our minds Yet we read how they put the day of death from them would not remember it Salomon bids vs remember that we shal come to iudgement yet we reade how they pleade against the day of iudgement and syllogize to their sinnes That all things shall continue as they be because there hath been no chaunge yet euen so it is with vs as the foole saith in his hart there is no God so we say in our hearts there is no death or at least death will not come before we bee old Of al numbers we cannot skill to number our daies we can number our sheepe our oxen our coyn but we think that our daies are infinite therfore we neuer go about to number thē We can number other mēs daies and yeres think they wil die ere it be long if we see them sick or sore or old but we can not nūber our own When two ships meet on the sea they which are in one ship thinke that the other ship doth saile exceeding fast but that their ship goeth faire and softly or rather stādeth stil although in truth one ship saileth as fast as the other so euery man thinkes that other post and run and flye to the graue but that himselfe standeth stocke still although indeede a yeare with him is no longer then it is with other beside that we are giuen to forget death wee striue to forget it like them which say we may not remember Teach me to number my daies nay teach me to multiplie my daies teach me to remember death nay teach me to prolong death or if I cannot prolong death teach me to forget death that I may sinne without feare for the remembrāce of death maketh a man to sinne fearefully takes away the pleasure of sinne Therefore if ye mark there is a kind of men which cannot abide to heare of death they are sick with the name of it the reason is Achab cannot abide Michaiah because hee neuer prophecied good vnto him but euill so death neuer prophecied good to the wicked but euill for which they cannot abide it Therefore as Pharaoh bad Moses goe out of his sight so they bid death goe out of their sight and say when he comes as Achab said to Eliah Art thou here my enemie whē they should say welcome my frend For as the diuels thought Christ was come to tormēt them so the vngodly think that death comes to tormēt them Is it peace when they see death they doubt it is not peace because they neuer loued the God of peace O that I could bring you into their hearts that yee might see more then tongue can expresse for I doe not thinke that any Epicure or worldling or Nonresident haue any ioy to thinke of death or desire to be dissolued but rather that hee might neuer bee dissolued because death coms to the wicked like a iayler which comes alwaies to hale vnto prison therefore their care is not to remember death that they might apply their hearts to wisedome but to forget death lest they should apply their harts to wisedome and loose their pleasures before the time for he which is not purposed yet to leaue his sinnes would not be troubled with any thought that might make him take his pleasure fearefully least he should leaue sinne before sinne leaue him Therefore the diuell doth neuer teach a man to number his daies because he gains by the forgetfulnes of death but the Lord which would haue a man to applie his heart to wisedome it is he which teacheth vs to number our daies and therfore Moses praieth vnto him because we pray not vnto him as he did to teach vs to number our daies therefore we die like wormes before we be aware So farre we are from that which he shooteth at to apply his heart to wisedome that we are not in the way vnto it that is to remēber that wee shall die The last poynt is the cause why Moses would learne to number his daies that he might apply his heart to wisedome as if he should say vntill men think vpon death they neuer applie their hearts to wisedom but busie themselues with worldly matters as though they were fethering a nest that should neuer be pulled down Wisedom hath alwaies carried that shew of excellencie that the
Shall the Gods die too Hee giues them their title but he telles them their lot Though their power though their wealth though their honour though their titles though their train though their friends though their case though their pleasures though their diet though their cloathing be not like other yet their ende shall be like other nay their endes are like to bee more fearefull than other For GOD makes him examples of great men as he did of Pharaoh and therefore wee see so many strange and sodaine deathes of Princes more than of other Therefore hee spake heere with the least when hee saide Yee shall die like other for verie fewe of them escape the Swoorde or knife or poyson which other neuer or very seldome feare But if all your subiectes were your friendes yet yee shall dye like them for are yee not colde when Winter comes are yee not withered when ages comes are yee not weake when sickenesse comes and shall yee not goe aswell as the meanest when death comes Therefore bee not proud of thine honour as though it would last alwaies for thou shalt dye and then all thine honour shall forsake thee and another shall rise in thy place as great as thou and when his glasse is run another shall follow him and so another till death haue all Bee not cruell in thine authoritie as though it woulde laste alwaies for thou shalt dye and then thy Authoritie shall dye with thee and they which remayne aliue will sende infinite curses after thee because thy life was as a scourge vnto them Be not secure for thy wealth as though it would last alwaies for thou shalt die and then another shall take thy riches and thou shalt goe to giue account how thou commest by them How many things dooth hee implie when he saith yee shall die This is a Barre in their armes which makes the proudest peacocke laye downe his feathers when hee thinkes vpon it though he pricke them vp againe whereby the holy ghoste woulde haue them learne that nothing will make them liue and rule and deale so well in their thrones as to remember that they shall die and shortlie giue account for all signifying that prosperitie makes vs forgetfull of our endes and that these mortall Gods liue as though they were immortall A hard thing for Princes to remember death they haue no leasure to thinke of it but chop into the earth before they beware like a man which walketh ouer a field couered with snow and sees not his way but when hee thinketh to runne on sodainly falles into a pit euen so they which haue all things at will and swim in pleasure which as a snowe couereth their waie and dazeleth their sight while they thinke to liue on and reioyce still sodainely rush vpon death and make shipwrack in the calme sea Therefore as it is good for them to heare they are Gods so it is meete to knowe they shall die Wherefore ye shall die saith he in the next wordes as if hee would preuent some conceit that they would take of the wordes which hee cast out before hee cooles them quicklie before they swell and deferres not to another time but where he calles them Gods there hee calles them wormes meate lest they should crow betweene the praise and the checke I haue said ye are Gods but ye shall die c. but for this die manie would liue a merrie life and feast and sport and let the world slide but the remembrance of death is like a dampe which puts out all the lightes of pleasure and makes him rub and frounce and whine which thinkes vpon it as if a moate were in his eie O how heauie tidings is this to heare thou shalt die from him which hath life and death in his owne handes when the message is sent to them which raigne like Gods as if he should say Euen you which glister like Angels whom all the world admires and sues and bowes to which are called honourable mightie and gracious Lords I will tell you to what your honour shall come First ye shall wax olde like others then ye shall fall sicke like other then ye shall die like other then ye shall be buried like other then ye shall bee consumd like other then ye shall bee iudged like other euen like the Beggers which crie at your gates one sickens the other sickens one dies the other dies one rots the other rots looke in the graue and shewe me which was Diues and which was Lazarus This is some comfort to the poore that once he shall be like the rich one day he shall bee as wealthie as mightie and as glorious as a King one hower of death will make all alike they which crowed-ouer other and looked downe vpon them like Oakes other shall walke vpon them like worms and they shall be gone as if they hadde neuer beene Where is Alexander that conquered all the worlde and after sought for an other because one woulde not satisfie him Where is Xerxes which coulde not number his Armie for multitude Where is Nemrod which built his nest in the clowdes Where is Sampson which slewe an armie with the iawe of an Asse Where is Constantine Nero Caligula Titus Vespasian Domitian thunderbolts in their times One hundred Princes of Englande are dead and but one aliue the rest are gone to giue account how they ruled here when they sustained the person of God Who would haue thought saith Ieremie that the enemie shoulde haue entred into Ierusalem and spoyled that faire Citie Yet he brake into it and Ierusalem was ransackt like other Who woulde haue thought that Herod which was honoured like a GOD should haue beene deuoured with wormes and sauoured that none could abide him Yet while hee was in his pompe like an Idol sodainelie hee was stroken and all his glorie like the snuffe of a Candell which all men looked vppon euen nowe when it shined and now it so sauors that they tread it vnder foote Who woulde haue thought Iezabel that beautifull temptation shoulde haue beene gnawed with dogs Yet shee was cast vnto dogs not an eare left to season the graue What woulde he thinke that had seene Salomon in his Roialty after seen him in the clay O world vnworthie to be beloued who hath made this proud slaughter Age Sickenes and Death the three sumners which haue no respect of persons made them paie the ransome themselues and bowe to the earth from whence they came there lie the men that were called Gods How soone the flower of this world is faded yesterdaie the tallest Cedar in Libanus to daie like a broken sticke troden vnder foote yesterday the state lieth vppon earth to daie shrouded in earth forsaken forgotten that the poorest wretch would not bee like vnto him which yesterdaie crouched and bowed to his knees Then woe to them which had the names of God and sinnes of men for the mightie shall be mightilie
tormented All their friends and subiects and seruants forsake them because they goe to prison to trie the mercie of hell and take what the spirites of darkenes will heape vpon them there lie many of the men which were called Gods and thus endes the pilgrimage of Kings Princes and Rulers This is our life while we enioy it we lose it like the Sunne which flies swifter than an Arrowe and yet no man perceiues that it moues Hee which lasted nine hundred yeares could not holde out one houre longer and what hath hee now more than a childe which liued but a yeare Where are they which founded this goodlie Cittie which possessed these faire houses and walked these pleasant fieldes which erected these stately Temples which kneeled in these seates which preached out of this place but thirtie yeares agoe Is not earth turned to earth and shall not our Sunne set like theirs when the night comes yet wee cannot beleeue that death will finde out vs as he hath found out them though all men die yet euery man dreames I shall scape or at the least I shall liue till I bee olde This is strange men cannot thinke that God will doe againe that which hee dooth dailie or that he will deale with them as he deales with other tell one of vs that all other shall die we beleeue it tell one of vs we shall die and we beleeue it sooner of all than of one though we bee sore though wee bee weake though we be sicke though wee bee elder than those whome wee follow to the ground So they thought which lie in this mould vnder your feete as you doe If wisedome or riches or fauour could haue intreated death those which haue liued before vs would haue kept our possessions from vs but death would take no bale wee are all Tenants at will and we must leaue this Cottage whensoeuer the Landlord will put an other in our roome at a yeares at a moneths at a weekes at a daies at an houres warning or lesse the cloathes which we weare vpon our backes the graues which are vnder our feete the Sunne which sets ouer our heades and the meates which go into our mouthes doe crie vnto vs that we shall weare and set and die like the beastes and fowles fishes which now are dead in our dishes and but euen now were liuing in the Elements Our Fathers haue summoned vs and wee must summon our children to the graue Euerie thing euerie daie suffers some Eclipse nothing standeth at a stay but one creature cals to another Let vs leaue this world While wee play our Pageants vpon this stage of short continuance euerie man hath a part some longer and some shorter and while the Actors are at it sodainelie death steps vpon the stage like a hauke which separates one of the Doues from the flight he shootes his dart where it lights there fals one of the Actors dead before thē and makes al the rest agāst they muse and mourne and burie him and then to the sport againe While they sing play and daunce death comes againe strikes another there he lies they mourne him and burie him as they did the former and play againe so one after another till the plaiers bee vanished like the accusers which came before Christ and Death is the last vpon the stage so the figure of this worlde passeth away Many which stand heere may lie here or elswhere within this twelue moneth But thou thinkest It is not I and hee thinketh It is not he but he which thinkes so commeth soonest to it If I could make you beleeue that ye haue but a yeare to liue and that all which heare mee this day shall come to the barre before this daie tweluemoneth returne againe ye would prepare your selues to die and leaue your sinnes behinde you and depart Christians out of the Church with a minde to do all that God wil haue you that when the tweluemoneth is ended ye might liue with Angels in heauen and escape that fierie lake where the Glutton begs but a drop of water to coole the tip of his tongue and it will not bee graunted him least it should ease him But nowe wee know not whether we shall liue a weeke to an end we will doe nothing that he bids vs but abide the venture and trie the marker what God wil giue for sinne so one is taken after another and because we are not ready we go against our will like Lots wife out of Sodom This is our fashion to see the best last till we can neither forsake our sin nor hope of mercie Thus I haue proclaimed to all Kings Princes Iudges Counsellors and Magistrates that which Esay foretold to one Set thy things in order for thou shalt die Yet 15. yeeres were behind when the Prophet warned him to set al things in order But I cānot promise you 15. yeeres for many Princes do not raigne so long for one that doth That which Esay spake to one God here pronounceth of all yee shall die therefore the message is sent to you and when ye think of your honour think of your end These 2. notes that ye are Gods and that yee shall die the holy Ghost thought enough to teach you how to liue and how to rule And that wee may bee all like Gods hereafter let vs prepare before the accompt for none are in heauen but they that left the world before it left them Therefore let vs praie that GOD would keepe vs in remembrance of his iudgements that the subtiltie of sinne neuer steale our hearts from him but that we may count this life a respite to repent before the Iudge sit to deuide betweene the sheepe and the goates when we shall giue account of all his instructions corrections and benefites euen of this seede which hath beene sowne since yee came in how yee haue receiued his worde this houre FINIS The Triall of Vanitie Eccles 1. 2. Vanitie of vanities saith the Preacher Vanitie of vanities All is vanitie THis booke begins with All is vanitie and endes with Feare God and keepe his commandements If that sentence were knit to this which Salomon keepeth to the end as the hauen of rest after the turmoyles of vanitie it is like that which Christe sayde to Martha Thou art troubled about many things but one thing is necessarie That which troubleth vs Salomon calles Vanitie That which is necessarie hee calles the Feare of GOD from that to this should be euerie mans pilgrimage in this worlde we begin at Vanitie and neuer know perfectly that we are vaine vntill wee repent with Salomon Therefore this is his first greeting and lesson to all after his conuersion to warne them that All is vanitie as if God had said to him as he saide to Ezechiel Cause Ierusalem to know her abhominations as though men did not knowe their sinnes how vaine they are as Eliphaz saieth He beleeueth not that
reasons do cry with Salomon Remember thy Creator in the dayes of thy youth This is the Kings commendation or greeting to the Colledge of youth But how should young men remember God when olde men forget him If Noah be drunke who shall rebuke Cham It is time to remember GOD in age or to forget him for euer Therefore as the Isralites gathered twice so much Manna the day before the Sabboath as they gathered any day before that because they might not gather vpō the Sabbaoth so the gray head which looketh euerie day for the last Sabbaoth when he shall rest in the graue should pray twice as much heare twice as much doo twice as much to prepare the sacrifice of his bodie soule readie and acceptable vnto GOD because the night is at hand when he cannot heare nor pray nor repent any more It is said the Diuel is very busie because his time is short but an old mans is shorter What haste should he make that must goe farther than the Mores than the Sunne in a yeare or a mouth or a weeke which the Saintes were going all their life Therefore if youth had neede of legges age had neede of wings to flie vnto God But as Christ saide The poore receiue the Gospell though the rich be more bound so we may say the yong men receiue the Gospel though the olde men haue more cause The yong men follow Christ the yong men heare the word the yong men sanctifie themselues the young men stande for the church the yong men beare the heate of this day olde Noah is drunke old Lot is sleepie olde Sampson hath lost his strength Once the yonger brother did steale the blessing from the elder now he hath got it againe as the malice of Esau shewes which persecutes him for it I speake it to their shame they that weare the furres and scarlets as though they were all wisedome and grauitie and holines euen to the skirtes may say as Zedechias said to Micaiah When did the spirit depart from me and goe to thee When did zeale depart from vs and goe to you They are so nouseled to the world and acquainted with sinne that it is too late now for the world to speake vnto them they may looke vpon the signes of wisdome and grauitie and holines when they see their long beards and gray heads side gownes and aske why is this bush hanged out and no wine within What meruaile then if they be not reuerenced but mockt and pointed at when Sem and Iaphet had need to come againe and couer their nakednesse What a shame was it to the Israelites when Christ saide by a Canaanite I haue not found so great faith in Israel So what a shame is it to the elders that Christ may saye againe I haue not found so great faith nor knowledge nor zeale in Masters and Fathers and Rulers as in seruants and children and prentises Which made an olde Father of this Citie say which now is with God that if there were any good to bee done in these dayes it is the yong men that must doe it for the olde men are out of date their courage stoopes like their shoulders their zeale is withered like their browes their faith staggereth like their feete and their religion is dead before them Bee assured of this that yee are come to that time which your selues set to repent and yet as though there were another age to repent after olde age for you spende olde age like youth as if you were appointed to die in your sinnes God hath chosen the weake things saith Paul 1. Cor. 1. so I may say God hath chosen the young things to doe his woorke as if the Lord had spoken to you in his wrath Fathers I will prouoke you by your children Masters I will prouoke you by your seruants as once hee threatned to prouoake the Iewes by the Gentiles Therefore be of good cheere yong Daniel yong Samuel yong Timothie though our aduersaries be as the Aramites yet there be mo with vs than against vs. Flesh blood could not ouercome flesh and blood but if you be sanctified it is the spirite which hath sanctified you for the diuell would not goe out vnles a stronger than the diuell had entred the house when you come to be richer and elder like Demas then take heed that ye doo not embrace the world as Demas did turne to that which ye condemne The vine would not leaue her grapes nor the oliue her fatnes nor the fig-tree her sweetnes to bee a King but the bramble did hee is not a vine nor an oliue nor a fig-tree but a bramble made for the fire which leaueth his righteousnes to become worse He which is of the Church will say with the Church I haue washed my feete how should I defile them again Let the dogge turne to his vomite and the swine to their walloing but hold thou on thy sacrifice like Abraham to the euening of thy life and a full measure shalbe measured vnto thee as thou hast measured thy selfe Vnto the which measure without measure the Lord Iesus bring vs. FINIS THE TRIAL OF THE RIGHTEOVS PSALM 34. 19. Many are the troubles of the righteous but the Lord deliuereth him out of all THe summe of this verse is as if he should say Let the Righteous looke for mo troubles than other likewise let thē hope for greter comforts than other for when they are well they shall bee eclipsed againe to shewe that their light was but borrowed and when they are eclipsed their light shall returne to shew their difference from them whom God hateth which fall from plague to plague as they runne from sinne to sinne This verse hath three partes for heere the righteous are the agents their condition troubles and the Lord their deliuerer so manie things fall out contrarie vnto our mindes euery day that hee which wanteth patience in this worlde is like a man which standeth trembling in the field without his armor because euerie one can strike him and hee can strike none so the least push of pain or losse or disgrace dooth trouble that man more which hath not the skill to suffer than twentie tryals can moue him which is armed with patience like a golden shield in his hand to breake the stroke of euerie crosse and saue the heart though the bodie suffer for while the heart is whole all is well A sound spirit saith Salomon will beare his infirmitie but a wounded spirit what can sustaine Pro. 19. 14. Therefore as the lid is made to open and shut to saue the eie so patience is set to keepe the soule and saue the heart whole to cheare the bodie againe Therefore if you marke when you can goe by an offence and take a little wrong and suffer a trouble quietly you haue a kinde of peace and ioy in your heart as if you had gotten a victorie and the more your patience is still the