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
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
then before seeing the daye of his death was so neere But you will say Whatsoeuer it was it seemes that he could prophecie of things to come for hee foretold Sauls death Can the diuell prophecie This was an easie matter for the diuell to prophecie because he knew that Dauid was annoynted before and therefore Saul must be remooued that he might reigne as he was annoynted Secondly he knew that Samuel had prophecied his confusion and therefore hee must bee degraded that the Prophecie might bee fulfilled Thirdly hee did see the Philistins comming against him and therefore no meruaile if he did aime that his death was neere at hand seeing a man might prophecie the same If any man bee not satisfied with this to beleeue that the soules of the dead doe not walke after their dissolution let mee reason with him thus Is it a soule which thou seest Why a soule is a spirit and cannot bee scene no more then a voyce or an Eccho diddest thou euer see thine own soule though it hath been euer with thee since thou was borne Doest thou thinke it is a bodie Why a bodie cannot walke without a soule for the soule is the life which mooueth the bodie If thou say it is a bodie and soule too then why doth Paul call death a dissolution It is a separation of the soule from the bodie if the bodie and soule bee not dissolued then the man is not dead but liuing still If thou say the soule is come to the bodie and the bodie is risen to the soule for that time then I can say no more to thee but beleeue thine owne eyes If thou thinkest that it is such a mans bodie which thou seest looke in the graue and open the ground and there thou shalt see the bodie where it was laide euen while this vizard walkes in thy sight therefore apparitions are no other then that which appeared to Saul Thus the Diuel hath many wayes to deceiue and this is one a dangerous one to draw vs from the word of God to visions dreames and apparitions vpon which many of the doctrines of the Papists are grounded They had neuer heard of Purgatorie but for these spirites which walked in the night and tolde them they were the soules of such and such which suffered in fire till their masses and almes and pilgrimages did raunsome them out So these night spirits begate Purgatorie and Purgatorie begate trentalles as one Serpent hatcheth another Yet a third question riseth out of these wordes and that is this Whether a Christian may wish for death As Paul desired so may wee desire if wee haue Pauls spirit As Christ told his Disciples when they asked him whether they should pray for fire from heauen as Elias did Christ answered that they knewe not of what spirit they were as if he should say If you were of Elias spirit and did praye with the same mind and to the same end that he did then you might pray as he prayed The wicked wish to die because they would bee rid of the crosse and suffer no more for God as Cain so soone as he was cursed and knew that his life should be a torment he sought to dye to preuent the iust iudgement of God spight him as it were which shuld punish sinnes So doe the people oftentimes which haue not to satisfie hunger the sicke which saint of an incurable disease and the wearie captiues in prison galleis and bonds As for the faithfull if they at any time wish to die they pray for death as the last remedy against sinne and Sathan euen as they pray in the Reuelation for the hastening of Christs comming to iudgement Come Lord Iesus come quickly for the shortening of the daies of sinne least all flesh should perish But they which wish for death in this sorte would dye as the will of God hath ordained and mortifie their flesh to abide these troubles and still by fayth suppresse the doloruos griefe of sin by frequent meditation of inward ioy receiued by grace in Christ and therein reuiue themselues as with the earnest pennie of their inheritance which they shall receiue at the fit time when it shall comfort them much to haue suffered so long Much therefore haue they to answere which are not contented to die in peace and stay till they bee dissolued but as though themselues were the authors of life death from cruell heart giue wrongfull commission to the bloodie hand to cut asunder that which God hath ioyned the louing soule and their body as Iudas Achitophel Saul and Pilate did not one of these was good in life or death Yet the Author of the Macchabees commendeth Raz is most of all for that which was the greatest sinne that euer he did for killing himselfe Man was not borne of his owne pleasure neither must hee die at his owne lust or else it had been good for Iob which suffered more than any Saint except Christ to make away himselfe as Iudas did But why is it commanded then thou shall nor kill If thou maist not kill another much lesse maist thou kill thy selfe As for the example of Sampson Iud. 16. 30. which may seeme to oppose against this in that he killed himselfe when as he pulled the house vpon his owne head and all that were with him vnderstand that hee was a figure of Christ which vanquished moe in his death than in all his life and it appeareth that he had warrant from God in that his strength being taken from him was for the acte in a moment restored to him vpon his prayer And the Epistle to the Hebr. 11. 13. to cleere that fact saith that he did it of faith that is knowing that he had deserued to die and that by these meanes the enemies of God should bee destroyed he submitted himselfe to the good will of GGD like a good Captaine which ventured his life to kill his enemies therefore we must not looke to particultr examples but to the generall law Wherfore let no man doe this euill that any good may come of it but rather follow the aduise of the holy Apostle as it becommeth vs with patience let vs runne out the race which is set before vs. Here I might shew you that they are guiltie of their owne death that kill themselues with surfetting intemperance drunkennesse c. although they loue their life too deare yet they take all meanes to hasten their deaths Thus much of Purgatorie night spirits and praying for death Nowe it remaneth that as the Leuites sanctified their brethren before they did eate the Passeouer so I would prepare you before yee eate this holy Sacrament of which the passeouer was but a signe The Iewes were taught of God before they did eate the Passeouer to put away leauen out of their houses the daie before Exod. 12. 15. Hath God care of leauen No this is it which the Apostle teacheth 1. Corinth 5.
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
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
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
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
the way for other that they may fall too Therefore Let him that thinketh he standeth take heede lest he fall So earnestly must we call vpon our soules that we be not wearie of well doing for happier are the children that neuer began then Iudas whose ende was worse then his beginning Wisedome and Righteousnesse are angrie with him that leaueth his goodnesse to become worse if thy spouse had committed fornication thou mightest haue diuorsed her but he which leaueth his righteousnes to liue in wickednes forsakes his spouse to commit fornication and is diuorsed from Christ himselfe If thou wert like the Vine or the Oliue or the Figge tree they would not leaue their grapes or their fatnesse or their sweetnesse to get a kingdome but the Bramble did If thou be like the Bramble what wilt thou doe when the fire comes As this is a memorandum to all so especially let him that ruleth and him that teacheth take heede lest he fal for if the Pillers shrinke the Temple shakes as when a great Tree is hewen downe which is a shadowe to the beasts and a nest to the birdes many leaues and bowes and twiggs fall with it so many stande and fall with them whose lampes giue light to others Euen as Ieroboams sinne made Israel to sinne therefore Paul hath giuen you a watchword which euery one should write vpon his table vpon his bed vpon his nayles lest he forget in one houre for he which standes now may fall before night Sinne is not long in comming nor quickly gone vnles God stop vs as he mette Balaam in his way stay vs as he staied the womans sonne when he was a bearing to his graue we runne ouer Reason and tread vpon Conscience and fling by Counsel and goe by the Word and poast to Death as though we ran for a kingdome like a Larke that falles to the ground sooner then she mounted vp at first she retires as it were by steps but when she commeth neerer the ground she falles downe with a iumpe so wee decline at first and wauer lower and lower till we be almost at the worst and then we runne headlong as though wee were sent poast to hell from hot to luke-warme from luke-warme to key cold from key cold to starke dead so the languishing soule bleedes to death and seeth not his life goe till he be at the very last gaspe Woe bee vnto him that is guilty of this murther if the bloud of Abel cried for vengeance against his brother Caine which slew his bodie shall not GOD bee reuenged for the death of the Soule where is thy brother saith God Nay where is thy soule hast thou slaine it which was my spouse my temple mine owne Image If the seruāt which hid his Talent was cast into darknesse what shall be done vnto thee which hast lost thy Talent For he which falles from his righteousnesse dooth not hide his Talent but more he doth lose it Thus if you neuer knewe what good to make of euill this you may learne in the sinners Schoole let them which thinke they stand take heed lest they fall and let them which are downe care to rise and the Lord so direct our steppes that wee may rise againe FINIS THREE PRAYERS ONE FOR THE MORNING ANother for the Euening the third for a sicke man Whereunto is annexed a godly Letter to a sicke friend and a comfortable speech of a Preacher vpon his death bed Anno. 1591. A Morning Prayer O Lord prepare our hearts to praye ETernall God giuer to them which want Comforter to them wich suffer and forgiuer to them which repent we haue nothing to render thee but thine owne If we could giue thee our bodies and soules they should be saued by it but thou wert neuer the richer for them Al is our duetie al of vs cannot performe it therefore thy son died thy spirite descended and thy Angels guide and thy Ministers teach to helpe the weakenes of men All things cal vpon vs to cal vpon thee and we are prostrate before thee before wee know how to worship thee euē since we rose we haue tasted many of thy blessings thou hast begun to serue vs before wee begin to serue thee Why shouldst thou bestow thy health and wealth and rest and libertie vpon vs more then other we can giue no reason for it but that thou art mercifull And if thou shouldst drawe all backe againe we haue nothing to say but that thou art iust Our sinnes are so grieuous and infinite that we are faine to say with Iudas I haue sinned and there stop because we cannot reckon them All things serue thee as they did at first onely men are the sinners in this world Our heart is a roote of corruption our eies are the eyes of vanitie our eares are the eares of follie our mouthes are the mouthes of deceipt our hands are the hands of iniquitie and euery part doth dishonour thee which would be glorified of thee The vnderstanding which was giuen vs to learne vertue is apt now to apprehend nothing but sinne the will which was giuen vs to affect righteousnes is apt now to loue nothing but wickednes The memorie which was giuen vs to remember good things is apt now to keep nothing but euill things There is no difference betweene vs and the wicked we haue doone more against thee this weeke then we haue doone for thee since we were borne and yet we haue not resolued to amende but this is the course of our whole life first we sinne and then we pray thee to forgiue it and then to our sinnes againe as though we came to thee for leaue to offend thee And that which should get pardon at thy hands for all the rest that is our prayer is so full of toyes and fancies for want of faith and reuerence that when we haue praied we had need to praie againe that thou wouldest forgiue our prayers because wee thinke least of thee when wee pray vnto thee what Father but thou could suffer this contempt and bee contemned still Yet when we thinke vpon thy sonne all our feare is turned into ioye because his righteousnesse for vs is more then our wickednesse against our selues Settle our faith in thy beloued and it sufficeth for all our iniquities necessities and infirmities Now Lord we goe foorth to fight against the world the flesh and the diuell and the weakest of our enemies is stronger than wee therefore wee come vnto thee for thy holy spirite to take our part that is to change our mindes and wils and affections which wee haue corrupted to remooue all the hindrances which lets vs to serue thee and to direct all our thaughts speeches and actions to thy glorie as thou hast directed thy glorie vnto our saluation Although we be sinners O Lord yet we are thine and therefore we beseech thee to separate our sins from vs which would separate vs from thee that we may be ready