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PSAL. 90. 12. Teach vs so to number our dayes, that we may applie our hearts vnto wisedome.
PSALM 90. 12. Teach us so to number our days, that we may apply our hearts unto Wisdom.
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THIS Psalme was endited by Moses the man of God: the occasion of the making of it grew thus.
THIS Psalm was endited by Moses the man of God: the occasion of the making of it grew thus.
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After that those which were sent to search the land of Canaan, were returned frō the viewing or surueying of it:
After that those which were sent to search the land of Canaan, were returned from the viewing or surveying of it:
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vpō the report of some of them that the inhabitants were Gyants in respect of the Israelites, who in comparison of them seemed but grashoppers,
upon the report of Some of them that the inhabitants were Giants in respect of the Israelites, who in comparison of them seemed but grasshoppers,
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and that their cities were walled vp to heauen, and so iudged impregnable; the people murmured.
and that their cities were walled up to heaven, and so judged impregnable; the people murmured.
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Whereupon God sententiated, that their carkasses should fall in the wildernesse, so many as were twenty yeares old and vpward.
Whereupon God sententiate, that their carcases should fallen in the Wilderness, so many as were twenty Years old and upward.
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Then, Moses penned this Psalme, that it might be a monument of their repentance, and a forme of prayer for the obtaining of mercy.
Then, Moses penned this Psalm, that it might be a monument of their Repentance, and a Form of prayer for the obtaining of mercy.
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This text, I say, is a prayer. And whereas there be foure sorts of prayer mētioned by the Apostle:
This text, I say, is a prayer. And whereas there be foure sorts of prayer mentioned by the Apostle:
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namely, first a petition for the obtaining of that good which we want & desire.
namely, First a petition for the obtaining of that good which we want & desire.
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Secondly deprecation, whereby we request the turning away of that euill from vs, which we feare and haue deserued.
Secondly deprecation, whereby we request the turning away of that evil from us, which we Fear and have deserved.
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Thirdly intercession, when we intreate for others. Fourthly, thanksgiuing for benefits receiued. Now this prayer is a petition:
Thirdly Intercession, when we entreat for Others. Fourthly, thanksgiving for benefits received. Now this prayer is a petition:
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first for instruction, in these words, Teach vs: secondly in this particular, to number our dayes: thirdly to this end, that we may apply our hearts vnto wisedome.
First for instruction, in these words, Teach us: secondly in this particular, to number our days: Thirdly to this end, that we may apply our hearts unto Wisdom.
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The request of teaching implieth ignorance in the petitioner, and the acknowledging thereof by consequence.
The request of teaching Implies ignorance in the petitioner, and the acknowledging thereof by consequence.
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For the sluggard which is wiser in his owne conceipt, then seuen men that can render a reason;
For the sluggard which is Wiser in his own conceit, then seuen men that can render a reason;
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and al they that be wise in their owne eyes & prudent in their owne sight, contemne all doctrine and admonition, hating to be taught and reformed.
and all they that be wise in their own eyes & prudent in their own sighed, contemn all Doctrine and admonition, hating to be taught and reformed.
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Therefore woe vnto them, for there is more hope of fooles then of them: for fooles sinne of ignorance, but these sinne of malice.
Therefore woe unto them, for there is more hope of Fools then of them: for Fools sin of ignorance, but these sin of malice.
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I haue learned of Zophar the Naamathite, that vaine man would be counted wise, though (indeed) man new borne, is like a wild Assecolt; that is, without vnderstanding.
I have learned of Zophar the Naamathite, that vain man would be counted wise, though (indeed) man new born, is like a wild Assecolt; that is, without understanding.
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So that whatsoeuer good gifts he hath afterward, they come of God, and not of nature.
So that whatsoever good Gifts he hath afterwards, they come of God, and not of nature.
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Verily ignorance is the mother not onely of admiration, while we wonder at those things whereof we know not the cause or reason: but also of errour.
Verily ignorance is the mother not only of admiration, while we wonder At those things whereof we know not the cause or reason: but also of error.
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For by it men speake good of euill, and euill of good; putting darknesse for light, and light for darknesse; For by it men speak good of evil, and evil of good; putting darkness for Light, and Light for darkness;
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bitter for sweet, and sweete for sower:
bitter for sweet, and sweet for sour:
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being like the children of Nineueh, who could not discerne betweene their right hand and their left.
being like the children of Nineveh, who could not discern between their right hand and their left.
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Seeing then the naturall man vnderstandeth not the things that are of the spirite of God (for they are foolishnesse vnto him :) therefore Nicodemus though a maister in Israell, must be Catechised before he be regenerated,
Seeing then the natural man understandeth not the things that Are of the Spirit of God (for they Are foolishness unto him:) Therefore Nicodemus though a master in Israel, must be Catechised before he be regenerated,
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and see the kingdome of God.
and see the Kingdom of God.
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If Saul heare not Ananias, the scales will not fall from the eyes of his mind any more then from the eyes of his body.
If Saul hear not Ananias, the scales will not fallen from the eyes of his mind any more then from the eyes of his body.
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Cornelius the Captaine of the Italian band, must heare Peter preach vnto him, and his familie, Cornelius the Captain of the Italian band, must hear Peter preach unto him, and his family,
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and his friends, before that he and they receiue the holy Ghost.
and his Friends, before that he and they receive the holy Ghost.
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And how should the Eunuch of Aethiopia vnderstand what he readeth in Esai, except Philip the Euangelist be ioyned to his chariot,
And how should the Eunuch of Ethiopia understand what he readeth in Isaiah, except Philip the Evangelist be joined to his chariot,
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and comming vp to sit with him expound the Scriptures vnto him? Assuredly the kingly Prophet himselfe, cannot see how the prosperity of the wicked may stand with Gods prouidence,
and coming up to fit with him expound the Scriptures unto him? Assuredly the kingly Prophet himself, cannot see how the Prosperity of the wicked may stand with God's providence,
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vntill he go into the sanctuarie of God, there to learne by his word and holy spirite, that he ordereth all things most wisely and iustly.
until he go into the sanctuary of God, there to Learn by his word and holy Spirit, that he Ordereth all things most wisely and justly.
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And it is put downe in the foote of one of the Psalmes, that if man be in honour,
And it is put down in the foot of one of the Psalms, that if man be in honour,
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and vnderstand not, he is like to beasts that perish.
and understand not, he is like to beasts that perish.
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Wherefore to preuent this daunger, Dauid had need to haue Nathan and Gad to admonish and aduise him.
Wherefore to prevent this danger, David had need to have Nathan and Gad to admonish and advise him.
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And if Ahab had not wanted grace, and abandoned the feare of God from before his eyes;
And if Ahab had not wanted grace, and abandoned the Fear of God from before his eyes;
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yea and sold himselfe to worke wickednesse in the sight of the Lord:
yea and sold himself to work wickedness in the sighed of the Lord:
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he might haue receiued great benefit by the godly lessons of Elias and Micheas. King Iehoash did that which was good in the sight of the Lord, all the time that Iehoiada the Priest taught him.
he might have received great benefit by the godly Lessons of Elias and Micheas. King Jehoash did that which was good in the sighed of the Lord, all the time that Jehoiada the Priest taught him.
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If the Nineuites had not heard & beleeued Ionas, they had vndoubtedly bene destroyed in their sinnes.
If the Ninevites had not herd & believed Ionas, they had undoubtedly be destroyed in their Sins.
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And to be short, where prophesying faileth, there both the Prince and the people must needs perish in the end.
And to be short, where prophesying Faileth, there both the Prince and the people must needs perish in the end.
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Wherfore Almighty God for the singular loue which he beareth to mankind, hath furnished al ages with skilfull and sound teachers.
Wherefore Almighty God for the singular love which he bears to mankind, hath furnished all ages with skilful and found Teachers.
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For example, before the floud, after Adam the monarch of the whole earth (by whose instructions his sonnes sacrificed to the king of heauen) was Sheth: who taught the men of his time to call vpon the name of God, restoring religion (which by the wicked had a long time bene suppressed.) Henoch likewise, that walked with God.
For Exampl, before the flood, After Adam the monarch of the Whole earth (by whose instructions his Sons sacrificed to the King of heaven) was Sheth: who taught the men of his time to call upon the name of God, restoring Religion (which by the wicked had a long time be suppressed.) Henoch likewise, that walked with God.
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Noe also, whom the Apostle entituleth a Preacher of righteousnesse. Noah also, whom the Apostle entitleth a Preacher of righteousness.
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After the floud, till the giuing of the lawe in mount Sinai, for the space of 857 yeares, the Patriarks were the worlds instructors:
After the flood, till the giving of the law in mount Sinai, for the Molle of 857 Years, the Patriarchs were the world's instructors:
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whom in their perambulations from nation to nation, from one kingdome to another people, God suffered not to be wronged,
whom in their perambulations from Nation to Nation, from one Kingdom to Another people, God suffered not to be wronged,
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but euen reproued kings for their sakes, saying: Touch not mine annointed, and do my Prophets no harme.
but even reproved Kings for their sakes, saying: Touch not mine anointed, and do my prophets no harm.
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At the giuing of the law it was ordained, that the Priests lippes should preserue knowledge,
At the giving of the law it was ordained, that the Priests lips should preserve knowledge,
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and that men should seeke the lawe at their mouthes, because they are the messengers of the Lord of hosts.
and that men should seek the law At their mouths, Because they Are the messengers of the Lord of hosts.
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And when they failed in their ordinarie duty, then God stirred vp extraordinarie teachers called Seers, men of God, and Prophets.
And when they failed in their ordinary duty, then God stirred up extraordinary Teachers called Seers, men of God, and prophets.
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So that at sundry times and in diuerse maners God spake in the old time to our fathers by the Prophets:
So that At sundry times and in diverse manners God spoke in the old time to our Father's by the prophets:
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but in these last dayes he hath spoken vnto vs by his sonne, whom he hath made heire of all things.
but in these last days he hath spoken unto us by his son, whom he hath made heir of all things.
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And when he ascended vp on high, leading captiuity captiue, he gaue gifts vnto men;
And when he ascended up on high, leading captivity captive, he gave Gifts unto men;
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euen some to be Apostles, and some Prophets, and some Euangelists, and some pastors and teachers:
even Some to be Apostles, and Some prophets, and Some Evangelists, and Some Pastors and Teachers:
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for the gathering together of the Saints, for the worke of the ministerie, and for the edification of the body of Christ, till we all meete together in the vnitie of faith,
for the gathering together of the Saints, for the work of the Ministry, and for the edification of the body of christ, till we all meet together in the unity of faith,
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and the knowledge of the sonne of God vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ.
and the knowledge of the son of God unto a perfect man, and unto the measure of the age of the fullness of christ.
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And out of this number, are we to expect from time to time, some to teach vs rightly to number our dayes.
And out of this number, Are we to expect from time to time, Some to teach us rightly to number our days.
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Eliphaz the Temanite by long experiēce discreetly noted, that mē are destroyed from the morning to the euening without regard, Eliphaz the Temanite by long experience discreetly noted, that men Are destroyed from the morning to the evening without regard,
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and that men of dignitie go to death without wisedome: meaning, that we do not commonly marke our owne frailtie pictured in other mens funerals,
and that men of dignity go to death without Wisdom: meaning, that we do not commonly mark our own frailty pictured in other men's funerals,
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and that death seazeth vpon many of vs, before we do so much as thinke of it.
and that death seizeth upon many of us, before we do so much as think of it.
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And therfore we haue need of faithfull instructors to teach vs to number our dayes.
And Therefore we have need of faithful instructors to teach us to number our days.
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The euer liuing God (the number of whose yeares cannot be sought out) who doth great things and vnsearchable : yea maruellous things without number:
The ever living God (the number of whose Years cannot be sought out) who does great things and unsearchable: yea marvelous things without number:
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who counteth the number of the stars, and calleth them all by their names: neither is there any number to be found in his armies:
who counteth the number of the Stars, and calls them all by their names: neither is there any number to be found in his armies:
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who likewise in his iust iudgement numbred idolaters to the sword in Esaies time:
who likewise in his just judgement numbered Idolaters to the sword in Isaiah time:
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and numbred the kingdome of Belshazzar, and finished it in the dayes of Daniel: with whom the number of our moneths & daies is determined,
and numbered the Kingdom of Belshazzar, and finished it in the days of daniel: with whom the number of our months & days is determined,
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so that we cannot passe the bounds which he hath appointed:
so that we cannot pass the bounds which he hath appointed:
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who also hath the iust number of all the haires of our head : and doth hide the number of yeares from tyrants:
who also hath the just number of all the hairs of our head: and does hide the number of Years from Tyrants:
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who (I say) sealeth in the forhead the full number of all that shall be saued:
who (I say) Sealeth in the forehead the full number of all that shall be saved:
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and hath ordered all things in measure, number and weight: euen he it is, of whom we desire to be taught to number our dayes.
and hath ordered all things in measure, number and weight: even he it is, of whom we desire to be taught to number our days.
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There is to be obserued in reading of the Scriptures and ecclesiasticall Histories, a diuine Arithmeticke, or arithmeticall Diuinitie:
There is to be observed in reading of the Scriptures and ecclesiastical Histories, a divine Arithmetic, or arithmetical Divinity:
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whereby we may be the better armed in all encounters against the Romanist, the Iew, the Atheist,
whereby we may be the better armed in all encounters against the Romanist, the Iew, the Atheist,
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and the tentations of the diuell.
and the tentations of the Devil.
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Against the Romanist : because the man of sinne is manifestly discouered, by the true vnderstanding of the three numerall Characters mentioned in the booke of of the Reuelation.
Against the Romanist: Because the man of sin is manifestly discovered, by the true understanding of the three numeral Characters mentioned in the book of of the Revelation.
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For the number of the beast is the number of a man, and his number is χξς: For the number of the beast is the number of a man, and his number is χξς:
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that is, 666. which number is contained in the sixe Hebrew Characters, whereby the Latine word Romanus is expressed:
that is, 666. which number is contained in the sixe Hebrew Characters, whereby the Latin word Romanus is expressed:
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Ro ר 200 M מ 40 A ע 70 N נ 50 V ו 6 S ש 300
Ro ר 200 M מ 40 A ע 70 N נ 50 V ו 6 S ש 300
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And thereby it is implyed, that Romanus, or a man of Rome, should be the name of Antichrist.
And thereby it is employed, that Romanus, or a man of Room, should be the name of Antichrist.
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Against the Iew denying the Messias to be come as yet, we may be fortified by the right vnderstanding of Daniels 70. weekes:
Against the Iew denying the Messias to be come as yet, we may be fortified by the right understanding of Daniel's 70. weeks:
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that is, 490. years determined to seale vp sins, to bring in euerlasting righteousnesse, and to annoint the most holy;
that is, 490. Years determined to seal up Sins, to bring in everlasting righteousness, and to anoint the most holy;
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reckoning from the second yeare of Darius No-thus the king of Persia, vnto the destruction of Ierusalem, made by Titus in the second yeare of his father Vespasian.
reckoning from the second year of Darius No-thus the King of Persiam, unto the destruction of Ierusalem, made by Titus in the second year of his father Vespasian.
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Against the Atheist we are the better prepared, if we haue at our fingers end an exact and perfect supputation of the number of the yeares of the world, from the beginning thereof vntil this present time.
Against the Atheist we Are the better prepared, if we have At our fingers end an exact and perfect supputation of the number of the Years of the world, from the beginning thereof until this present time.
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Namely, from the Creation to Noës floud, 1656. yeares:
Namely, from the Creation to Noës flood, 1656. Years:
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from the floud till Abrahams departure out of Haran a citie in Mesopotamia, 427. From thence to the giuing of the Lawe in mount Sinai, 430. From that time to the building of Salomons temple, 480. thenceforth to the captiuitie of Babylon, 408. then to their returne home againe, 70. and from their returne to the birth of Christ, 457. From the Natiuitie of our Sauiour Christ vntill this present day, 1595. complete and vpward.
from the flood till Abrahams departure out of Haran a City in Mesopotamia, 427. From thence to the giving of the Law in mount Sinai, 430. From that time to the building of Solomon's temple, 480. thenceforth to the captivity of Babylon, 408. then to their return home again, 70. and from their return to the birth of christ, 457. From the Nativity of our Saviour christ until this present day, 1595. complete and upward.
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But that branch of Arithmeticke, wherby we should make supputation of the yeares to come to the end of the world, is closed vp in the brest or secret of the all-sufficient, and al-knowing God.
But that branch of Arithmetic, whereby we should make supputation of the Years to come to the end of the world, is closed up in the breast or secret of the All-sufficient, and All-knowing God.
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For, of that day and houre knoweth no man, no not the Angels which are in heauen,
For, of that day and hour Knoweth no man, no not the Angels which Are in heaven,
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neither the Son of man himselfe, saue the Father.
neither the Son of man himself, save the Father.
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And we shall be the better able to stand vpright against the tentations of the diuell,
And we shall be the better able to stand upright against the tentations of the Devil,
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when we are painefully exercised in numbring of our dayes:
when we Are painfully exercised in numbering of our days:
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I meane, not the bare numbring of the years of our life after the account of the Church booke, be they 20, 40, 60, 70, more or lesse:
I mean, not the bore numbering of the Years of our life After the account of the Church book, be they 20, 40, 60, 70, more or less:
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but in deepely considering the shortnesse, frailtie and vncertaintie of this life which is lent vnto vs for the setting foorth of Gods glorie in it;
but in deeply considering the shortness, frailty and uncertainty of this life which is lent unto us for the setting forth of God's glory in it;
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and withal, in daily meditating how and which way wee may in euery part of our life best profite the Church and Cōmonwealth wherein we liue, shewing our selues throughout most zealous for the aduancing of Religion and Iustice.
and withal, in daily meditating how and which Way we may in every part of our life best profit the Church and Commonwealth wherein we live, showing our selves throughout most zealous for the advancing of Religion and Justice
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Assuredly when I looke backe to the seauen liberall sciences, and consider in them as in all other things els vnder the Sunne, vanity and vexation of the Spirit:
Assuredly when I look back to the seauen liberal sciences, and Consider in them as in all other things Else under the Sun, vanity and vexation of the Spirit:
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then I conclude in my priuate meditation, that he is the best Grammarian, who committeth no incongruitie in his life, against faith,
then I conclude in my private meditation, that he is the best Grammarian, who Committeth no incongruity in his life, against faith,
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and good manners, but frameth himselfe to serue God without feare all the dayes of his life, in holinesse and righteousnesse before him:
and good manners, but frameth himself to serve God without Fear all the days of his life, in holiness and righteousness before him:
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imitating the example of Zacharie and Elizabet who were iust before God, and walked in all the commaundements and ordinances of the Lord without reproofe.
imitating the Exampl of Zacharias and Elizabeth who were just before God, and walked in all the Commandments and ordinances of the Lord without reproof.
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I esteeme him the best Logician, which bendeth the fist against impietie and iniquitie : making strong Syllogismes against all tentations or assaults of the world with the pompe thereof, of the flesh with al her allurements,
I esteem him the best Logician, which bendeth the fist against impiety and iniquity: making strong Syllogisms against all tentations or assaults of the world with the pomp thereof, of the Flesh with all her allurements,
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and of Sathan with all his sleights;
and of Sathan with all his sleights;
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being armed with the shield of faith, and the sword of the Spirit, which is the word of God, whereby Sathan may be both repelled and wounded,
being armed with the shield of faith, and the sword of the Spirit, which is the word of God, whereby Sathan may be both repelled and wounded,
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as appeareth by the conflict betweene him and our Sauiour Christ in the Gospell of Mathew.
as appears by the conflict between him and our Saviour christ in the Gospel of Matthew.
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He is in mine opinion, the best Rhetorician, who if he be eloquent, is therewithal mightie in the Scriptures as Apollos was:
He is in mine opinion, the best Rhetorician, who if he be eloquent, is therewithal mighty in the Scriptures as Apollos was:
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spending his eloquence in Sermons of repentance as did Isay, and in penning of heauenly ditties as Dauid did:
spending his eloquence in Sermons of Repentance as did Saiah, and in penning of heavenly ditties as David did:
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employing all his elocution in vttering such wordes as be good to the vse of edifying, that they may minister grace vnto the hearers,
employing all his elocution in uttering such words as be good to the use of edifying, that they may minister grace unto the hearers,
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because he desireth to profite them rather then to delight them.
Because he Desires to profit them rather then to delight them.
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Him do I iudge the best Geometrician, who ordereth all his doings in measure, number and weight, by the example of God aboue : who maketh the word of God the rule and the squire, the line and the leuell of all his actions:
Him doe I judge the best Geometrician, who Ordereth all his doings in measure, number and weight, by the Exampl of God above: who makes the word of God the Rule and the squire, the line and the level of all his actions:
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who being rooted and grounded in loue, is able to comprehend with all Saints what is the breadth and length, depth and height (that is, the excellencie and perfection) of the loue of Christ, which passeth knowledge:
who being rooted and grounded in love, is able to comprehend with all Saints what is the breadth and length, depth and height (that is, the excellency and perfection) of the love of christ, which passes knowledge:
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being fully perswaded, that neither height nor depth, nor farre distance, nor any other creature shall be able to separate him from the loue of God which is in Christ Iesus our Lord.
being Fully persuaded, that neither height nor depth, nor Far distance, nor any other creature shall be able to separate him from the love of God which is in christ Iesus our Lord.
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I count him the best Astronomer, who by the view of the host of heauen, can (Gods spirit directing him) picke out the eternall power & God-head of the Creator,
I count him the best Astronomer, who by the view of the host of heaven, can (God's Spirit directing him) pick out the Eternal power & Godhead of the Creator,
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or his maiestie and glorie, which resulteth of his power, wisedome and goodnesse; therby taking occasion to glorifie him accordingly.
or his majesty and glory, which resulteth of his power, Wisdom and Goodness; thereby taking occasion to Glorify him accordingly.
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Who when he looketh vp to the skie, not onely acknowledgeth that the heauens declare the glorie of God,
Who when he looks up to the sky, not only acknowledgeth that the heavens declare the glory of God,
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and the firmament sheweth his handiworke:
and the firmament shows his handiwork:
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but also concludeth in a good conscience, that as high as the heauen is aboue the earth,
but also Concludeth in a good conscience, that as high as the heaven is above the earth,
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so great is his mercie toward them that feare him.
so great is his mercy towards them that Fear him.
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And casting in his mind the sundrie Clymates of the world, resolueth by assurance of faith, that as farre as the East is from the West,
And casting in his mind the sundry Climates of the world, resolveth by assurance of faith, that as Far as the East is from the West,
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so farre hath God remoued our sinnes from vs. I reckon them the best Musitians, which speake to thēselues in Psalmes and hymnes and spirituall songs, singing and making a melodie to the Lord in their hearts:
so Far hath God removed our Sins from us I reckon them the best Musicians, which speak to themselves in Psalms and Hymns and spiritual songs, singing and making a melody to the Lord in their hearts:
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whose thoughts wordes and deedes are in tune with Gods holy Scriptures, making a consort or harmonie among themselues without any iarre or discord, from Gammuth to Ela, that is, from the cradle to the graue.
whose thoughts words and Deeds Are in tune with God's holy Scriptures, making a consort or harmony among themselves without any jar or discord, from Gammuth to Ela, that is, from the cradle to the graven.
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And vndoubtedly they are the best Arithmeticiās, whom God hath taught to number their dayes in such sort, that they may apply their hearts vnto wisedome.
And undoubtedly they Are the best Arithmeticians, whom God hath taught to number their days in such sort, that they may apply their hearts unto Wisdom.
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The mind of man is the dwelling place of vnderstanding: and the heart of man is the seat of the affections.
The mind of man is the Dwelling place of understanding: and the heart of man is the seat of the affections.
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Now it sufficeth not that the knowledge of goodnesse be swimming or floating in the braine,
Now it Suffices not that the knowledge of Goodness be swimming or floating in the brain,
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vnlesse the affection of godlinesse be setled in the heart.
unless the affection of godliness be settled in the heart.
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For of the aboundance of the heart the mouth speaketh, either words of edification, whereby thou mayest be iustified:
For of the abundance of the heart the Mouth speaks, either words of edification, whereby thou Mayest be justified:
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or euill wordes corrupting good manners, whereby thou shalt deserue to be condemned.
or evil words corrupting good manners, whereby thou shalt deserve to be condemned.
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Out of the heart (I meane the corrupt affection of the heart) proceede those things which defile the man;
Out of the heart (I mean the corrupt affection of the heart) proceed those things which defile the man;
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as euill thoughts, murders, adulteries, fornications, thefts, false testimonies, slaunders:
as evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders:
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and therefore no maruel if the floud drowned them of the old world, because all the imaginations of their hearts were onely euil continually.
and Therefore no marvel if the flood drowned them of the old world, Because all the Imaginations of their hearts were only evil continually.
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Yea let Simon Magus with his money perish, hauing neither part nor fellowship in the Apostolicall businesse,
Yea let Simon Magus with his money perish, having neither part nor fellowship in the Apostolical business,
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because his hart was not right in the sight of God.
Because his heart was not right in the sighed of God.
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But on the other side, the end of the commaundement is loue out of a pure heart,
But on the other side, the end of the Commandment is love out of a pure heart,
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and of a good conscience, and of faith vnfained. Therefore blessed are the pure in heart, for they shall see God.
and of a good conscience, and of faith unfeigned. Therefore blessed Are the pure in heart, for they shall see God.
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The seede which fell in good ground, are they which with an honest and good heart, purifyed by faith, heare the word and keepe it,
The seed which fell in good ground, Are they which with an honest and good heart, purified by faith, hear the word and keep it,
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and bring forth fruite with patience.
and bring forth fruit with patience.
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Be glad then ye righteous, and reioyce in the Lord, and be ioyfull all ye that are vpright in heart, applying it wholly vnto wisedome.
Be glad then you righteous, and rejoice in the Lord, and be joyful all you that Are upright in heart, applying it wholly unto Wisdom.
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Now if it be demaunded what true wisedome is, it may out of Moses be briefly defined, The vnderstanding and obseruing of Gods commaundements.
Now if it be demanded what true Wisdom is, it may out of Moses be briefly defined, The understanding and observing of God's Commandments.
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For these be the wordes of Moses in his exhortation to the people: Behold I haue taught you ordinances and lawes, as the Lord my God commaunded me.
For these be the words of Moses in his exhortation to the people: Behold I have taught you ordinances and laws, as the Lord my God commanded me.
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Keepe them therefore and do them:
Keep them Therefore and do them:
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for that is your wisedome, and your vnderstanding in the sight of the people, which shall heare all these ordinances, and shall say:
for that is your Wisdom, and your understanding in the sighed of the people, which shall hear all these ordinances, and shall say:
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Onely this people is wise, and of vnderstanding: yea God himselfe vttereth in Iob, words of the same meaning, saying vnto man:
Only this people is wise, and of understanding: yea God himself uttereth in Job, words of the same meaning, saying unto man:
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Behold, the feare of the Lord is wisdome; and to depart from euill, is vnderstanding.
Behold, the Fear of the Lord is Wisdom; and to depart from evil, is understanding.
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Wherefore, though a man were as well experienced and worldly politicke as Achitophel, whose aduice was like as one had asked counsell at the oracle of God;
Wherefore, though a man were as well experienced and worldly politic as Ahithophel, whose Advice was like as one had asked counsel At the oracle of God;
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in ciuill pollicie matchable with the children of the East, the Priests of Egypt, the Philosophers of Greece;
in civil policy matchable with the children of the East, the Priests of Egypt, the Philosophers of Greece;
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wiser then Ethan, Heman, Chalcol and Darda, the sons of Mahol; excelling also in wisdome them of Tyrus, which deemed them selues wiser then Daniel: briefly,
Wiser then Ethan, Heman, Chalcol and Darda, the Sons of Mahol; excelling also in Wisdom them of Tyre, which deemed them selves Wiser then daniel: briefly,
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though a man were as wise as Salomo, to whome God gaue prudence and knowledge exceeding much,
though a man were as wise as Solomon, to whom God gave prudence and knowledge exceeding much,
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and a large heart, euen as the sand that is on the sea shore;
and a large heart, even as the sand that is on the sea shore;
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so that he could speake of beasts, fowles, creeping things, fishes, and of trees, from the Cedar in Lebanon,
so that he could speak of beasts, fowls, creeping things, Fish, and of trees, from the Cedar in Lebanon,
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euen vnto the hyssope that springeth out of the wall, with the admiration of all that heard him,
even unto the hyssop that springs out of the wall, with the admiration of all that herd him,
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or heard of him vttering his Prouerbes and Songs by thousands:
or herd of him uttering his Proverbs and Songs by thousands:
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Yet shall he be counted but vnwise in the sight of God, if against the rule of pietie he admit in his hart a pluralitie of gods:
Yet shall he be counted but unwise in the sighed of God, if against the Rule of piety he admit in his heart a plurality of God's:
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or bow downe his bodie to the worship of Imagerie: or take the name of the lord his God in vain: or prophane the Lords day: or bow down his body to the worship of Imagery: or take the name of the lord his God in vain: or profane the lords day:
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or if contrarie to the rule of charitie contained in the second Table of the Decalogue, he dishonour the parents of his life by procreation,
or if contrary to the Rule of charity contained in the second Table of the Decalogue, he dishonour the Parents of his life by procreation,
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or the parents of his countrie by office, against the first Commaundement:
or the Parents of his country by office, against the First Commandment:
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or if he do wrong to his neighbour in his owne person, breaking the sixth Commandement; Thou shalt not kill:
or if he do wrong to his neighbour in his own person, breaking the sixth Commandment; Thou shalt not kill:
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or in the persons of those of his familie, transgressing the seuenth Commandement; Thou shalt not commit adulterie:
or in the Persons of those of his family, transgressing the Seventh Commandment; Thou shalt not commit adultery:
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or in his goods, violating the eighth Commaundement; Thou shalt not steale: or in his good name, preiudicing the ninth Commandement;
or in his goods, violating the eighth Commandment; Thou shalt not steal: or in his good name, prejudicing the ninth Commandment;
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Thou shalt not beare false witnesse against thy neighbour:
Thou shalt not bear false witness against thy neighbour:
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or if he haue in his mind any lewde cogitation or wandering conceipt, offending against the tenth Commaundement;
or if he have in his mind any lewd cogitation or wandering conceit, offending against the tenth Commandment;
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Thou shalt not couet thy neighbours house, neither shalt thou couet thy neighbours wife, nor his man-seruant,
Thou shalt not covet thy neighbours house, neither shalt thou covet thy neighbours wife, nor his manservant,
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nor his mayde, nor his oxe, nor his asse, nor any thing that is thy neighbours.
nor his maid, nor his ox, nor his Ass, nor any thing that is thy neighbours.
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Saule may thinke himselfe politicke and wise in making supplication to the Lord, by offering a burnt offering in Gilgal,Saule may think himself politic and wise in making supplication to the Lord, by offering a burned offering in Gilgal,
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when he seeth the people scattered from him before the battell against the Philistims: but thē he must heare Samuel to take him vp roundly, saying:
when he sees the people scattered from him before the battle against the philistines: but them he must hear Samuel to take him up roundly, saying:
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Thou hast done foolishly, thou hast not kept the commaundement of the Lord thy God, which he commaunded thee.
Thou hast done foolishly, thou hast not kept the Commandment of the Lord thy God, which he commanded thee.
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And although the Galathians weene well of their owne wisedome, yet Saint Paule telleth them flatly, that they are foolish,
And although the Galatians ween well of their own Wisdom, yet Saint Paul Telleth them flatly, that they Are foolish,
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for that after they had begunne in the Spirite (or the doctrine of the Gospell) they would now be made perfect in the flesh (or the ceremonies of the Law.)
for that After they had begun in the Spirit (or the Doctrine of the Gospel) they would now be made perfect in the Flesh (or the ceremonies of the Law.)
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But Dauid being a man after Gods owne heart, was heauenly wise, who could truely make this protestation by an Apostrophe to God, saying:
But David being a man After God's own heart, was heavenly wise, who could truly make this protestation by an Apostrophe to God, saying:
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Thy testimonies haue I taken as an heritage for euer: for they are the very ioy of mine heart.
Thy testimonies have I taken as an heritage for ever: for they Are the very joy of mine heart.
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I haue applyed my heart to fulfill thy statutes alwayes euen vnto the end. The lawe of thy mouth is better vnto me, then thousands of gold and siluer.
I have applied my heart to fulfil thy statutes always even unto the end. The law of thy Mouth is better unto me, then thousands of gold and silver.
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Thy statutes haue bene my songs in the house of my pilgrimage. I haue seene an end of all perfection, but thy commaundement is exceeding large:
Thy statutes have be my songs in the house of my pilgrimage. I have seen an end of all perfection, but thy Commandment is exceeding large:
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oh, how loue I thy law? it is my meditation continually. By thy commaundements thou hast made me wiser then mine enemies:
o, how love I thy law? it is my meditation continually. By thy Commandments thou hast made me Wiser then mine enemies:
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for they are euer with me. I haue had more vnderstanding then all my teachers: for thy testimonies are my meditation.
for they Are ever with me. I have had more understanding then all my Teachers: for thy testimonies Are my meditation.
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I vnderstood more then the auncient, because I kept thy precepts. I haue refrained my feete from euery euill way, that I might keepe thy word.
I understood more then the ancient, Because I kept thy Precepts. I have refrained my feet from every evil Way, that I might keep thy word.
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I haue not declined from thy iudgements: for thou didst teach me.
I have not declined from thy Judgments: for thou didst teach me.
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How sweet are thy promises vnto my mouth? yea more then hony vnto my mouth.
How sweet Are thy promises unto my Mouth? yea more then honey unto my Mouth.
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By thy precepts I haue gotten vnderstanding, therfore I hate all the waies of falsehood. Thy word is a lanterne vnto my feete, and a light vnto my path.
By thy Precepts I have got understanding, Therefore I hate all the ways of falsehood. Thy word is a lantern unto my feet, and a Light unto my path.
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I haue sworne and will performe it, that I will keepe thy righteous iudgements. Thus we ought by Dauids example to apply our hearts vnto wisedome.
I have sworn and will perform it, that I will keep thy righteous Judgments. Thus we ought by David Exampl to apply our hearts unto Wisdom.
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Howbeit harkening what is done abroad in the world, I heare of many which badly number their yeares that they may apply their hearts vnto folly,
Howbeit Harkening what is done abroad in the world, I hear of many which badly number their Years that they may apply their hearts unto folly,
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as they did in Esaies time.
as they did in Isaiah time.
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For when the Prophets put men in mind of their mortalitie, threatning them with hastie destruction,
For when the prophets put men in mind of their mortality, threatening them with hasty destruction,
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except they would bring foorth speedy repentance, then the sensuall and licentious persons of that age encouraged one another in wickednesse, saying:
except they would bring forth speedy Repentance, then the sensual and licentious Persons of that age encouraged one Another in wickedness, saying:
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Let vs eate and drinke, for to morow we shall dy.
Let us eat and drink, for to morrow we shall die.
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Tell me ye whose eies be open to see and marke, how many men do fashion themselues & walke according to the course of this world,
Tell me you whose eyes be open to see and mark, how many men do fashion themselves & walk according to the course of this world,
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and after the Prince that ruleth in the aire, euen the spirite that now worketh in the children of disobedience;
and After the Prince that Ruleth in the air, even the Spirit that now works in the children of disobedience;
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whether there be any difference at all betweene the manner of this age, and his time who penned the booke of Wisedome, wherein the vngodly reason thus:
whither there be any difference At all between the manner of this age, and his time who penned the book of Wisdom, wherein the ungodly reason thus:
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Our life is short and tedious, the breath is a smoke in our nosthrils : our time is as the trace of a cloud driuē away with the whirling wind,
Our life is short and tedious, the breath is a smoke in our nostrils: our time is as the trace of a cloud driven away with the whirling wind,
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as a mist dried vp with the heate of the day, and as a vanishing shadow;
as a missed dried up with the heat of the day, and as a vanishing shadow;
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neither is there in death any recouerie, nor doth any returne from the graue. Come therfore and let vs enioy the pleasures that are present:
neither is there in death any recovery, nor does any return from the graven. Come Therefore and let us enjoy the pleasures that Are present:
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let not the flower of our youth passe by vs; let vs crowne our selues with Rose-buds afore they be withered:
let not the flower of our youth pass by us; let us crown our selves with Rosebuds afore they be withered:
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let vs leaue some tokē of our pleasure in euerie place, for that is our portion, and this is our lot:
let us leave Some token of our pleasure in every place, for that is our portion, and this is our lot:
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Let vs oppresse the poore which is iust, especially if he checke vs for transgressing the lawe of God:
Let us oppress the poor which is just, especially if he check us for transgressing the law of God:
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let vs examine him with rebukes and torments, that we may know his meeknesse and proue his patience:
let us examine him with rebukes and torments, that we may know his meekness and prove his patience:
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In a word, let our strength be the law of vnrighteousnesse. Such things do the vngodly imagine, and go astray:
In a word, let our strength be the law of unrighteousness. Such things do the ungodly imagine, and go astray:
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for their owne wickednesse hath blinded them, and they do not vnderstand the mysteries of God,
for their own wickedness hath blinded them, and they do not understand the Mysteres of God,
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neither hope for the reward of righteousnes, nor can discerne the honour of the soules that are faultlesse.
neither hope for the reward of righteousness, nor can discern the honour of the Souls that Are faultless.
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Of the crew of such ill numberers of their yeares was the rich Glutton, who applied his heart wholly to intemperancy, labouring all for the backe and the belly:
Of the crew of such ill numberers of their Years was the rich Glutton, who applied his heart wholly to intemperancy, labouring all for the back and the belly:
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and Potiphars wife, who applied her heart only to incontinency, for the satisfying of her lusts : and churlish Nabal, who applied his hart to nought sauing auarice,
and Potiphars wife, who applied her heart only to incontinency, for the satisfying of her Lustiest: and churlish Nabal, who applied his heart to nought Saving avarice,
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for the filling of his coffers:
for the filling of his coffers:
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and vainglorious Absalom, who applied his heart continually to ambition by seeking honour through vnlawfull meanes;
and vainglorious Absalom, who applied his heart continually to ambition by seeking honour through unlawful means;
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so that though Absaloms body stand at the lower end of the presence, yet his heart sitteth iust vnder the cloth of estate.
so that though Absaloms body stand At the lower end of the presence, yet his heart Sitteth just under the cloth of estate.
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And likewise malitious Haman, who applied his hart day and night to be cruelly reuenged of the whole nation of the Iewes,
And likewise malicious Haman, who applied his heart day and night to be cruelly revenged of the Whole Nation of the Iewes,
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for the hatred which he bare to one onely good man, namely Mordecai. Yea, euen Iob, though otherwise an vpright and iust man, one that feared God and eschewed euill, in his imperfection numbred his yeares naughtily,
for the hatred which he bore to one only good man, namely Mordecai. Yea, even Job, though otherwise an upright and just man, one that feared God and Eschewed evil, in his imperfection numbered his Years naughtily,
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while in regard of the shortnesse, infirmities, vncertaintie, and miseries of his life he proued impatient, expostulating with God,
while in regard of the shortness, infirmities, uncertainty, and misery's of his life he proved impatient, expostulating with God,
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and grudging at the greatnesse of the afflictions which were layd vpon him.
and grudging At the greatness of the afflictions which were laid upon him.
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And I obserue that Dauid also vpon the like accident, was ouertaken with the same infirmitie, in the 39 Psalme.
And I observe that David also upon the like accident, was overtaken with the same infirmity, in the 39 Psalm.
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For perceiuing the wicked aduanced, and himselfe with other godly persons suppressed (happily during the conspiracy of Absalom and his adherents) he grudged against God, considering the greatnesse of his sorrowes,
For perceiving the wicked advanced, and himself with other godly Persons suppressed (happily during the Conspiracy of Absalom and his adherents) he grudged against God, considering the greatness of his sorrows,
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and the shortnesse of his life, rashly reasoning with God as though he were too seuere toward his weake creature.
and the shortness of his life, rashly reasoning with God as though he were too severe towards his weak creature.
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And somewhat the like obseruation may be drawne out of the 119 Psalme, the 84 verse.
And somewhat the like observation may be drawn out of the 119 Psalm, the 84 verse.
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But the same Princely Prophet vpon sounder aduise, at another time played the part of a better Arithmetitian in this point of numbring his dayes.
But the same Princely Prophet upon sounder advise, At Another time played the part of a better Arithmetician in this point of numbering his days.
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For considering that he and his Princes were straungers before God, and soiourners like their fathers,
For considering that he and his Princes were Strangers before God, and sojourners like their Father's,
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and that their dayes were like the shadow vppon the earth, where there is no long abiding:
and that their days were like the shadow upon the earth, where there is no long abiding:
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hereupon he concludeth in his confession before the people, that whatsoeuer he and his Princes had offered toward the future building of the temple, it was but a portion restored to God of that which was his owne:
hereupon he Concludeth in his Confessi before the people, that whatsoever he and his Princes had offered towards the future building of the temple, it was but a portion restored to God of that which was his own:
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and that whatsoeuer riches or honor they enioyed, they had but the vse and occupation thereof for a time as tenants at will;
and that whatsoever riches or honour they enjoyed, they had but the use and occupation thereof for a time as tenants At will;
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for the which they ought to be thankefull during life, and should be answerable for the present stewardship or disposing thereof, after their death.
for the which they ought to be thankful during life, and should be answerable for the present stewardship or disposing thereof, After their death.
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Iacob also rightly numbred the dayes of his pilgrimage to be few and euil, while he sequestred himselfe and his ofspring in the land of Goshen from the company and customes of the superstitious Aegyptians. Iacob also rightly numbered the days of his pilgrimage to be few and evil, while he sequestered himself and his offspring in the land of Goshen from the company and customs of the superstitious egyptians.
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Samuel likewise cast a right account of his yeares, who when he was become olde, made his sonnes Iudges of Israell, Samuel likewise cast a right account of his Years, who when he was become old, made his Sons Judges of Israel,
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because he was not able to beare the charge.
Because he was not able to bear the charge.
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Semblably, Eleazarus one of the principall Scribes in Iury, would not vnder the persecution of Antiochus for the safety of his life, dissemble in a point of Religion, to the hazzard of others by his bad example,
Semblably, Eleazarus one of the principal Scribes in Jury, would not under the persecution of Antiochus for the safety of his life, dissemble in a point of Religion, to the hazard of Others by his bad Exampl,
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because it became not his age, and the excellency of his auncient yeares, and the honour of his gray haires being ninetie yeares olde.
Because it became not his age, and the excellency of his ancient Years, and the honour of his grey hairs being ninetie Years old.
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Moreouer Polycarpus the Bishop of Smirna, being persecuted vnder the Emperour Verus about the yeare of our Lord 170, made a good audite of his yeares to moue himselfe to constancy.
Moreover Polycarp the Bishop of Smyrna, being persecuted under the Emperor Verus about the year of our Lord 170, made a good audite of his Years to move himself to constancy.
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For when the Proconsull of Asia sayd vnto him, Spare thine age, I will let thee go if thou wilt sweare by the fortune of Caesar, and raile vpon Christ:
For when the Proconsul of Asia said unto him, Spare thine age, I will let thee go if thou wilt swear by the fortune of Caesar, and rail upon christ:
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he made answer thus, These 86 yeares haue I serued him, and he neuer did me any hurt at all;
he made answer thus, These 86 Years have I served him, and he never did me any hurt At all;
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how then can I reuile, or speake ill of my Sauiour? And the golden mouthed Doctor aduised the flocke committed to his charge, to reckon how many houres they found in a weeke,
how then can I revile, or speak ill of my Saviour? And the golden mouthed Doctor advised the flock committed to his charge, to reckon how many hours they found in a Week,
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namely 168, that they might out of that number take some few at the least to be employed in publike prayer, and hearing the word preached.
namely 168, that they might out of that number take Some few At the least to be employed in public prayer, and hearing the word preached.
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Beside this, in ciuill policy the Lacedaemonians renowmed for martial mē, were accustomed to decline thēselues through three tenses of the Indicatiue moode.
Beside this, in civil policy the Lacedaemonians renowned for martial men, were accustomed to decline themselves through three tenses of the Indicative mood.
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For in their solemne assemblies, the first Chorus was of old men, saying: We were once renowmed in the wars.
For in their solemn assemblies, the First Chorus was of old men, saying: We were once renowned in the wars.
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In the second rancke marched their lustie gallants, brauing it, and saying: We are such men, make triall if you dare.
In the second rank marched their lusty gallants, braving it, and saying: We Are such men, make trial if you Dare.
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And in the third Pageant came the boyes with great signe of militarie towardnes, saying: We shall be one day farre more strong and valiant.
And in the third Pageant Come the boys with great Signen of military towardness, saying: We shall be one day Far more strong and valiant.
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And surely considering the termes wherin we stand at this time, it is meet for euery man to fall a numbring his yeares, that he may exactly know what place of seruice is assigned vnto him for the defence of the Realme, according to the Greeke verse:
And surely considering the terms wherein we stand At this time, it is meet for every man to fallen a numbering his Years, that he may exactly know what place of service is assigned unto him for the defence of the Realm, according to the Greek verse:
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NONLATINALPHABET. Which by some hath bene Latined backward thus: Vota senum, consulta virorum, & facta iuuentae.
. Which by Some hath be Latinized backward thus: Vota Senum, consulta virorum, & facta iuuentae.
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As if I should say in plaine English, Let yong men be valiant in action, let men of middle age be wise in consultation,
As if I should say in plain English, Let young men be valiant in actium, let men of middle age be wise in consultation,
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and let old men be deuout in prayer, for the good successe of the warres either defensiue or offensiue against the common enemies of this Church, and common wealth.and let old men be devout in prayer, for the good success of the wars either defensive or offensive against the Common enemies of this Church, and Common wealth.
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But commending the war-causes to Gods prouidence, the wisedome of the Councell boord, and the valour of them that professe Armes,
But commending the war-causes to God's providence, the Wisdom of the Council board, and the valour of them that profess Arms,
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and to speake of manners meete to be exercised in the times both of warre and peace;
and to speak of manners meet to be exercised in the times both of war and peace;
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regarding aswell the number of our yeares past, as also the breuitie, frailtie, and vncertainty of the yeares to come:
regarding aswell the number of our Years past, as also the brevity, frailty, and uncertainty of the Years to come:
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let vs consider one another to prouoke vnto loue, and to good works.
let us Consider one Another to provoke unto love, and to good works.
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We must do the works of God, while it is day (that is, while oportunitie and the season serueth:) the night commeth when no man can worke.
We must do the works of God, while it is day (that is, while opportunity and the season serveth:) the night comes when no man can work.
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And till the long night of sleepe do come, from the which there shall be no awaking of the body before the trumpet shall sound at the day of iudgement;
And till the long night of sleep do come, from the which there shall be no awaking of the body before the trumpet shall found At the day of judgement;
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in the meane while (dearly beloued) I beseech you as straungers and pilgrimes, abstaine from fleshly lusts which fight against the soule.
in the mean while (dearly Beloved) I beseech you as Strangers and Pilgrims, abstain from fleshly Lustiest which fight against the soul.
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Yea whiles we haue time, let vs do good to all men, but especially vnto them which are of the houshold of faith.
Yea while we have time, let us do good to all men, but especially unto them which Are of the household of faith.
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And this I say (brethren) because the time is short hereafter, that both they which haue wiues, be as though they had none:
And this I say (brothers) Because the time is short hereafter, that both they which have wives, be as though they had none:
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and they that weepe, as though they wept not: and they that reioyce, as though they reioyced not: and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not:
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and they that buy, as though they possessed not: and they that vse this world, as though they vsed it not:
and they that buy, as though they possessed not: and they that use this world, as though they used it not:
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for the fashion of this world goeth away. Wherefore loue not the world, neither the things that are in the world:
for the fashion of this world Goes away. Wherefore love not the world, neither the things that Are in the world:
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as the lust of the flesh, the lust of the eyes, and the pride of life, which are not of the father, but of the world.
as the lust of the Flesh, the lust of the eyes, and the pride of life, which Are not of the father, but of the world.
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And surely the world passeth away together with the lusts thereof. Also considering the season, it is now time that we should arise from sleepe:
And surely the world passes away together with the Lustiest thereof. Also considering the season, it is now time that we should arise from sleep:
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for now is our saluation neerer, then whē we first began to beleeue.
for now is our salvation nearer, then when we First began to believe.
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The night (of ignorance) is past, and the day (of the knowledge of God) is come:
The night (of ignorance) is passed, and the day (of the knowledge of God) is come:
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let vs therefore cast away the workes of darknesse, and let vs put on the armour of light (that is, godly and honest maners.) God heareth men in a time accepted, in the day of saluation doth he succour them:
let us Therefore cast away the works of darkness, and let us put on the armour of Light (that is, godly and honest manners.) God hears men in a time accepted, in the day of salvation does he succour them:
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behold now the accepted time, behold now the day of saluation. The holy Ghost sayth:
behold now the accepted time, behold now the day of salvation. The holy Ghost say:
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To day if you will heare his voyce harden not your hearts as in the prouocation, according to the day of tentation in the wildernesse.
To day if you will hear his voice harden not your hearts as in the provocation, according to the day of tentation in the Wilderness.
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Exhort one another while it is called to day, lest any of you be hardened through the deceiptfulnesse of sinne.
Exhort one Another while it is called to day, lest any of you be hardened through the deceiptfulnesse of sin.
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Boast not thy selfe of to morow: for thou knowest not what a day may bring forth.
Boast not thy self of to morrow: for thou Knowest not what a day may bring forth.
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Remember that the rich Glutton once might and would not heare Moses and the Prophets : afterward he would and could not.
remember that the rich Glutton once might and would not hear Moses and the prophets: afterwards he would and could not.
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The foolish virgins which wanted oile in their lampes at the entrance of the bridegroome into the wedding roome, could neuer after that obtaine fauour to haue the doores opened vnto them.
The foolish Virgins which wanted oil in their lamps At the Entrance of the bridegroom into the wedding room, could never After that obtain favour to have the doors opened unto them.
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And when as Esau had once sold his birth-right for a messe of red pottage, and a morsell of bread;
And when as Esau had once sold his birthright for a mess of read pottage, and a morsel of bred;
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ye know how that afterward also when he would haue inherited the blessing, he was reiected:
you know how that afterwards also when he would have inherited the blessing, he was rejected:
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For he found no place to repentāce, though he sought the blessing with teares.
For he found no place to Repentance, though he sought the blessing with tears.
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Wherefore ô Lord, who art the ordainer and gouernor of all times and seasons, vouchsafe to teach vs in fit and due time to number our dayes,
Wherefore o Lord, who art the ordainer and governor of all times and seasons, vouchsafe to teach us in fit and due time to number our days,
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so that we may apply our hearts to wisedome. Children vpon this point of numbring their yeares, may enter into meditation thus:
so that we may apply our hearts to Wisdom. Children upon this point of numbering their Years, may enter into meditation thus:
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This age of ours is meetest to be Catechised: that which is now taught, is soonest receiued and longest kept.
This age of ours is meetest to be Catechised: that which is now taught, is soonest received and longest kept.
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We know what we are to learne by that which is inioyned others to teach vs:
We know what we Are to Learn by that which is enjoined Others to teach us:
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for Moses requireth the Israelites, to whet the commandements of the Lord vppon their children (that they might imprint thē more deeply in memory.) And Saint Paul commaundeth parents to bring vp their children in the instruction and information of the Lord.
for Moses requires the Israelites, to whet the Commandments of the Lord upon their children (that they might imprint them more deeply in memory.) And Saint Paul commandeth Parents to bring up their children in the instruction and information of the Lord.
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Daniel made shewe in his childhood what he was like to proue in his age, for zeale in religion, honesty of life, and wisedome in gouernement. daniel made show in his childhood what he was like to prove in his age, for zeal in Religion, honesty of life, and Wisdom in government.
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As Iohn the Baptist being a child, grew in body, so he waxed strong in spirit.
As John the Baptist being a child, grew in body, so he waxed strong in Spirit.
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Timothie knew the holy Scriptures of a child, and was thereby made wise vnto saluation. We must be dedicated to the Lord from our tender age, as Samuel was. Timothy knew the holy Scriptures of a child, and was thereby made wise unto salvation. We must be dedicated to the Lord from our tender age, as Samuel was.
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If our sanctification went before our birth, as in Ieremy: our duty is to serue God, from the first breath to the last gaspe.
If our sanctification went before our birth, as in Ieremy: our duty is to serve God, from the First breath to the last gasp.
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Yea we are the Seminarie and nurserie of the Church and common wealth, euen the hope of the future stay of them both in time to come.
Yea we Are the Seminary and nursery of the Church and Common wealth, even the hope of the future stay of them both in time to come.
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Wherefore (good Lord) teach vs so to number our dayes, that we may apply our hearts vnto wisedome.
Wherefore (good Lord) teach us so to number our days, that we may apply our hearts unto Wisdom.
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The young man which is in the prime of his age, and the vigour of his strength, may (in the numbring of his dayes) discourse thus with himselfe:
The young man which is in the prime of his age, and the vigour of his strength, may (in the numbering of his days) discourse thus with himself:
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Though I be now young and liuely, fresh and gallant;
Though I be now young and lively, fresh and gallant;
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yet I haue often heard it vttered out of the pulpit, and I beleeue it to be true, That al flesh is grasse which withereth,
yet I have often herd it uttered out of the pulpit, and I believe it to be true, That all Flesh is grass which withereth,
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and all the grace thereof is as the flower of the field which fadeth.
and all the grace thereof is as the flower of the field which fades.
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This life of mine what is it but an hand breadth, or a spanne long? or like the puft of a wind, that passeth and commeth not againe? or as a cloude that vanisheth and goeth away? My dayes are swifter then a weauers shittle:
This life of mine what is it but an hand breadth, or a span long? or like the puffed of a wind, that passes and comes not again? or as a cloud that Vanishes and Goes away? My days Are swifter then a weavers shittle:
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they are as a tale that is told: as a dreame when one awaketh. We are but of yesterday, and therefore ignorant in many things:
they Are as a tale that is told: as a dream when one awakes. We Are but of yesterday, and Therefore ignorant in many things:
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howbeit, for certaintie knowing this, that our dayes vpon earth are but a shadow, or rather as the dreame of a shadow.
howbeit, for certainty knowing this, that our days upon earth Are but a shadow, or rather as the dream of a shadow.
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Though looking in the glasse, I see much that delighteth me, yet I consider that fauor is deceiptfull, and beautie is vanitie.
Though looking in the glass, I see much that delights me, yet I Consider that favour is deceitful, and beauty is vanity.
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I thinke my selfe now quicke witted:
I think my self now quick witted:
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but I may liue till the yeares of dotage, wherein I shall not be able to discerne betweene good and euill.
but I may live till the Years of dotage, wherein I shall not be able to discern between good and evil.
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Though I were deemed now as valorous as any of Dauids Worthies, yet the time will come (if I liue to it) that feare shall be in the way.
Though I were deemed now as valorous as any of David Worthies, yet the time will come (if I live to it) that Fear shall be in the Way.
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Be it I were as strong as Sampson, who slue a thousand men with the iaw bone of an asse;
Be it I were as strong as Sampson, who slew a thousand men with the jaw bone of an Ass;
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and carried away the gates of Azzah vpon his shoulders, with the posts and barres thereof;
and carried away the gates of Gaza upon his shoulders, with the posts and bars thereof;
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and by mayne strength pulled downe a great and strongly built house standing vpon pillars, in the ouerthrow whereof there perished the Princes of the Philistims,
and by main strength pulled down a great and strongly built house standing upon pillars, in the overthrow whereof there perished the Princes of the philistines,
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and others of that vncircumcised race to the number of three thousand:
and Others of that uncircumcised raze to the number of three thousand:
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yet the brawne of these my puissant armes will one day fall away, and the keepers of the house (that is, the hands which keepe the bodie) shall tremble:
yet the brawn of these my puissant arms will one day fallen away, and the keepers of the house (that is, the hands which keep the body) shall tremble:
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and more then that, it must cost me my life; or else, at length (ere I die) the grassehopper shall be a burden.
and more then that, it must cost me my life; or Else, At length (ere I die) the grasshopper shall be a burden.
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What if I be now sharpe sighted as an eagle? certainely hereafter they that looke out by the windowes (that is, the eyes) will waxe darke,
What if I be now sharp sighted as an Eagl? Certainly hereafter they that look out by the windows (that is, the eyes) will wax dark,
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and call for helpe of the spectacles.
and call for help of the spectacles.
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And if I were as speedy on foot as Asahel, who was as swift as a wild Roe,
And if I were as speedy on foot as Ashahel, who was as swift as a wild Roe,
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yet in the end the strong men (that is, the legges) will bow,
yet in the end the strong men (that is, the legs) will bow,
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& either leaue to execute their function at all, or else be able to performe but a snailes pace.
& either leave to execute their function At all, or Else be able to perform but a snails pace.
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Though I now eate & drinke with delight, yet in time to come, the grinders (that is, the teeth) shall cease:
Though I now eat & drink with delight, yet in time to come, the grinders (that is, the teeth) shall cease:
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and the doore (that is, the lippes or mouth) shall be shut without by the base sound of the grinding,
and the door (that is, the lips or Mouth) shall be shut without by the base found of the grinding,
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when the iawes shall scarce open, and not be able to chew any more.
when the Jaws shall scarce open, and not be able to chew any more.
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The vse of musicke seemeth now very pleasant, but one day shall al the daughters of singing be abased:
The use of music seems now very pleasant, but one day shall all the daughters of singing be abased:
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that is, the wind-pipes shall not be able to do their office, nor the eares be apt to heare the sound either of voice or of instrument:
that is, the windpipes shall not be able to do their office, nor the ears be apt to hear the found either of voice or of Instrument:
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witnesse the example of Barzillai the Gileadite, who being very aged, did for these defects refuse to feede with king Dauid at the Court in Ierusalem.
witness the Exampl of Barzillai the Gileadite, who being very aged, did for these defects refuse to feed with King David At the Court in Ierusalem.
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Be it farre from me to let myne heart cheare me in the dayes of my youth,
Be it Far from me to let mine heart cheer me in the days of my youth,
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and to walke in the wayes of mine heart, and in the sight of mine eyes, seeing that childhood and youth are vanity:
and to walk in the ways of mine heart, and in the sighed of mine eyes, seeing that childhood and youth Are vanity:
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neither ought I to be ignorant, that for all these things God will bring me to iudgement.
neither ought I to be ignorant, that for all these things God will bring me to judgement.
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Suppose I do now excell in the well proportioned lineaments of the bodie, and rare qualities of the mind:
Suppose I do now excel in the well proportioned lineaments of the body, and rare qualities of the mind:
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euen therefore I must bestow these excellencies on him who gaue them, glorifying God in my bodie and my spirit,
even Therefore I must bestow these excellencies on him who gave them, glorifying God in my body and my Spirit,
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because they are Gods by a triple right, of Creation, Redemption, and Sanctification.
Because they Are God's by a triple right, of Creation, Redemption, and Sanctification.
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Assuredly, if I know not God in my youth, he will not acknowledge me in mine age.
Assuredly, if I know not God in my youth, he will not acknowledge me in mine age.
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If I doe not consecrate to God the flower of my young yeares, he will scorne the dregges of mine elder yeares.
If I do not consecrate to God the flower of my young Years, he will scorn the dregs of mine elder Years.
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How should I thinke to bestow vpon Sathan the beautie, strength and nimblenesse of my youth, in hope that God will be pleased with the wrinkles, infirmities and feeblenesse of my latter age? Wherefore I will now remember my Creator in the dayes of my youth, while the euill dayes come not,
How should I think to bestow upon Sathan the beauty, strength and nimbleness of my youth, in hope that God will be pleased with the wrinkles, infirmities and feebleness of my latter age? Wherefore I will now Remember my Creator in the days of my youth, while the evil days come not,
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nor the yeares approach wherein I shall say: I haue no pleasure in them. And I am not the first that shal beginne this course:
nor the Years approach wherein I shall say: I have no pleasure in them. And I am not the First that shall begin this course:
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for many haue troden the same path before me:
for many have trodden the same path before me:
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namely, Moses, who from his youth (after that he came to the yeares of discretion) abandoned the moment any pleasures of sinne,
namely, Moses, who from his youth (After that he Come to the Years of discretion) abandoned the moment any pleasures of sin,
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because he had respect to the recompence of an eternall reward.
Because he had respect to the recompense of an Eternal reward.
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Ioseph also was in his florishing yeares when he left his vpper garment in the hands of his masters wife, who laboured to allure him vnto lewdnesse. Ioseph also was in his flourishing Years when he left his upper garment in the hands of his Masters wife, who laboured to allure him unto Lewdness.
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Likewise Iosiah entring into the kingdome in the eighth yeare of his raigne, began at 16. years old to seeke after the God of his fathers,
Likewise Josiah entering into the Kingdom in the eighth year of his Reign, began At 16. Years old to seek After the God of his Father's,
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& in the twentieh yeare of his age he reformed Religion, and in the 26. thereof he repaired the temple:
& in the twentieh year of his age he reformed Religion, and in the 26. thereof he repaired the temple:
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by which occasion, the booke of the lawe, euen the copie that Moses left, was found in the ruines of it.
by which occasion, the book of the law, even the copy that Moses left, was found in the ruins of it.
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Whereupon followed a general repentance, and a couenant with the Lord of all hands, and the celebrating of a Passeouer with such solemnitie,
Whereupon followed a general Repentance, and a Covenant with the Lord of all hands, and the celebrating of a Passover with such solemnity,
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as the like had not bene kept in Israell from the dayes of Samuel the Prophet.
as the like had not be kept in Israel from the days of Samuel the Prophet.
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Moreouer, Daniel and his companions were both young and passing wel-fauoured without all blemish, when they would not defile themselues with the diet which the Babylonian Emperour had assigned vnto them;
Moreover, daniel and his Sodales were both young and passing well-favoured without all blemish, when they would not defile themselves with the diet which the Babylonian Emperor had assigned unto them;
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fearing lest by that large and daintie fare (as by a sweet poyson) they might haue bene drawne to forget their religion, the miserie of their natiue countrie, and their accustomed temperance.
fearing lest by that large and dainty fare (as by a sweet poison) they might have be drawn to forget their Religion, the misery of their native country, and their accustomed temperance.
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In like sort Timothy kept that which was committed vnto him, and stirred vp the gift of God that was in him, in such sort, that no man could despise his youth,
In like sort Timothy kept that which was committed unto him, and stirred up the gift of God that was in him, in such sort, that no man could despise his youth,
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because he was vnto them that beleeued, an ensample in word, in conuersation, in loue, in spirit, in faith, in purenesse.
Because he was unto them that believed, an ensample in word, in Conversation, in love, in Spirit, in faith, in pureness.
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Now if I get nothing in my youth (be it in matters spirituall or temporall) what shall I find in mine age? Some tell me I am tearmed Iuuenis à iuuando, because I should helpe the Church and weale-publike to the vttermost of my power : therfore good Lord, to enable me hereunto, teach me to number my dayes,
Now if I get nothing in my youth (be it in matters spiritual or temporal) what shall I find in mine age? some tell me I am termed Iuuenis à iuuando, Because I should help the Church and Well-public to the uttermost of my power: Therefore good Lord, to enable me hereunto, teach me to number my days,
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so that I may apply my heart vnto wisedome.
so that I may apply my heart unto Wisdom.
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They that are past their ful growth and are come to the standing state of their age, may in numbring their yeares which be spent,
They that Are passed their full growth and Are come to the standing state of their age, may in numbering their Years which be spent,
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and considering their condition present, reason thus if it please them:
and considering their condition present, reason thus if it please them:
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Howsoeuer we forgot our selues in the ignorance of our childhood, and the vanitie of our youth;
Howsoever we forgotten our selves in the ignorance of our childhood, and the vanity of our youth;
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yet this age of ours requireth other manners.
yet this age of ours requires other manners.
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It is sufficient that we haue bestowed the time passed of the life, after the fashion of this world:
It is sufficient that we have bestowed the time passed of the life, After the fashion of this world:
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now it is high time for vs to be changed by the renewing of our minds, that we may proue what is the good will of God, and acceptable and perfect.
now it is high time for us to be changed by the renewing of our minds, that we may prove what is the good will of God, and acceptable and perfect.
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It was a shame for the Corinthians, that Paule could not speake vnto them as vnto spirituall men,
It was a shame for the Corinthians, that Paul could not speak unto them as unto spiritual men,
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but as vnto carnall, euen as vnto babes in Christ.
but as unto carnal, even as unto babes in christ.
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It was in like manner, a great reproch vnto the Hebrewes, for that when as concerning the time they ought to haue bene teachers,
It was in like manner, a great reproach unto the Hebrews, for that when as Concerning the time they ought to have be Teachers,
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yet had they neede againe that the author of that Epistle should teach them the first principles of the word of God:
yet had they need again that the author of that Epistle should teach them the First principles of the word of God:
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and were become such, as had neede of milke, and not of strong meate belonging to thē that are of age, which through long custome haue their wits exercised to discerne both good and euill.
and were become such, as had need of milk, and not of strong meat belonging to them that Are of age, which through long custom have their wits exercised to discern both good and evil.
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When Paule was a child, he spake as a child, he vnderstood as a child, he thought as a child:
When Paul was a child, he spoke as a child, he understood as a child, he Thought as a child:
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but when he became a man, he put away childish things.
but when he became a man, he put away childish things.
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Of vs chiefly it is expected, that we be alreadie growne vp into him which is the head (that is, Christ) vnto a perfect man,
Of us chiefly it is expected, that we be already grown up into him which is the head (that is, christ) unto a perfect man,
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& vnto the measure of the age of the fulnesse of Christ.
& unto the measure of the age of the fullness of christ.
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Of vs I say it is required, that ayming at perfection, we should forget that which is behind, and indeuour our selues vnto that which is before, following hard toward the marke,
Of us I say it is required, that aiming At perfection, we should forget that which is behind, and endeavour our selves unto that which is before, following hard towards the mark,
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for the price of the high calling of God in Christ Iesus.
for the price of the high calling of God in christ Iesus.
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It is looked for at our hands, that we be deseruedly tearmed Viri à virtute. So that we should be manfull (when neede is) for the defence of our countrie, wise in consulting, vertuous in example of life,
It is looked for At our hands, that we be deservedly termed Viri à virtute. So that we should be manful (when need is) for the defence of our country, wise in consulting, virtuous in Exampl of life,
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and euery way the men of God, being absolute and made perfect vnto all good workes which God hath ordained, that we should walke in them:
and every Way the men of God, being absolute and made perfect unto all good works which God hath ordained, that we should walk in them:
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not onely denying vngodlines and worldly lusts; but also liuing soberly and righteously, and godly in this present world;
not only denying ungodliness and worldly Lustiest; but also living soberly and righteously, and godly in this present world;
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looking for the blessed hope and appearing of the glorie of the mightie God, & of our Sauiour Iesus Christ.
looking for the blessed hope and appearing of the glory of the mighty God, & of our Saviour Iesus christ.
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And in the meane time it appertaineth vnto vs, as well as vnto others, or rather aboue others, to watch, to stand fast in the faith, to quite vs like men,
And in the mean time it appertaineth unto us, as well as unto Others, or rather above Others, to watch, to stand fast in the faith, to quite us like men,
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and to be strong in the Lord, and in the power of his might:
and to be strong in the Lord, and in the power of his might:
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hauing long since put on the whole armour of God, that we may be able to stand fast against all the assaults of the diuell;
having long since put on the Whole armour of God, that we may be able to stand fast against all the assaults of the Devil;
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hauing our loynes girded about with veritie, and hauing on the brest-plate of righteousnesse;
having our loins girded about with verity, and having on the breastplate of righteousness;
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and our feet being shod with the preparation of the Gospell of peace, &c. praying vnto God for grace, that we may alwayes put our trust in him, being strong and constant in our vocation;
and our feet being shod with the preparation of the Gospel of peace, etc. praying unto God for grace, that we may always put our trust in him, being strong and constant in our vocation;
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and that he will vouchsafe to stablish our hearts, and confirme vs with heauenly strength vnto the end.
and that he will vouchsafe to establish our hearts, and confirm us with heavenly strength unto the end.
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Thus good Lord, teach vs to number our dayes, that we may apply our hearts vnto wisedome.
Thus good Lord, teach us to number our days, that we may apply our hearts unto Wisdom.
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Let me now come to the most reuerend age of my most deare and dread Soueraign, who hath (I doubt not) learned to number her yeares, that she may apply her hart vnto wisdome.
Let me now come to the most reverend age of my most deer and dread Sovereign, who hath (I doubt not) learned to number her Years, that she may apply her heart unto Wisdom.
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And therefore I conceiue in mind, that in her soliloquia or priuate meditations, she frameth her speech in this wise:
And Therefore I conceive in mind, that in her soliloquia or private meditations, she frameth her speech in this wise:
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Remember not the sinnes of my youth, nor my transgressions: but according to thy kindnesse remember me, euen for thy goodnesse sake, ô Lord.
remember not the Sins of my youth, nor my transgressions: but according to thy kindness Remember me, even for thy Goodness sake, o Lord.
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Behold, I was borne in iniquitie, and in sinne hath my mother cōceaued me. I know mine iniquitie, and my sinnes are euer before me.
Behold, I was born in iniquity, and in sin hath my mother conceived me. I know mine iniquity, and my Sins Are ever before me.
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Wherefore lest the Zion and Ierusalem, that is, the Church and Commonwealth of England, should be in daunger of thy wrath, through my former sinnes: Wherefore lest the Zion and Ierusalem, that is, the Church and Commonwealth of England, should be in danger of thy wrath, through my former Sins:
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Wash me thoroughly from mine iniquitie, and cleanse me from my sinne: purge me, and I shall be cleane:
Wash me thoroughly from mine iniquity, and cleanse me from my sin: purge me, and I shall be clean:
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wash me, and I shall be whiter then snow.
wash me, and I shall be Whiter then snow.
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Lord I know and confesse, that in my predecessors dayes, and in the 37 yeares past of my raigne, thou hast deliuered me as wonderfully from all my malicious and daungerous enemies,
Lord I know and confess, that in my predecessors days, and in the 37 Years past of my Reign, thou hast Delivered me as wonderfully from all my malicious and dangerous enemies,
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as thou didst deliuer thy seruant Dauid from the tyrannie of Saul and his adherents:
as thou didst deliver thy servant David from the tyranny of Saul and his adherents:
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from the inuasion of forraine aduersaries, as the Philistims, Ammonites, Moabites, Idumaeans, Syrians, &c. and from the inward insurrections,
from the invasion of foreign Adversaries, as the philistines, Ammonites, Moabites, Idumaeans, Syrians, etc. and from the inward insurrections,
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first of Absalom, and then of Sheba the sonne of Bichri; besides many other traiterours complots and trecherous conspiracies.
First of Absalom, and then of Sheba the son of Bichri; beside many other traiterours complots and treacherous conspiracies.
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Therefore I will alway giue thankes vnto thee ô Lord; thy praise shal be in my mouth continually.
Therefore I will always give thanks unto thee o Lord; thy praise shall be in my Mouth continually.
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My soule praise thou the Lord, and all that is within me praise his holy name:
My soul praise thou the Lord, and all that is within me praise his holy name:
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my soule praise thou the Lord and forget not all his benefits.
my soul praise thou the Lord and forget not all his benefits.
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O Lord, I am now entred a good way into the Climactericall yeare of mine age, which mine enemies wish & hope to be fatall vnto me.
Oh Lord, I am now entered a good Way into the Climacterical year of mine age, which mine enemies wish & hope to be fatal unto me.
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But thou Lord, which by thy Prophet Ieremy commandedst the house of Israell not to learne the way of the heathen,
But thou Lord, which by thy Prophet Ieremy commandedst the house of Israel not to Learn the Way of the heathen,
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nor to be afraid of the signes of heauen;
nor to be afraid of the Signs of heaven;
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and who by thy mighty hand and out-stretched arme madest the yeare of the greatest expectation,
and who by thy mighty hand and outstretched arm Madest the year of the greatest expectation,
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euen 88. maruellous by the ouerthrowe of thine and mine enemies:
even 88. marvelous by the overthrown of thine and mine enemies:
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Now for thy Gospels sake, which hath long had a sanctuarie in this Iland, make likewise 96. as prosperous vnto me and my loyall subiects:
Now for thy Gospels sake, which hath long had a sanctuary in this Island, make likewise 96. as prosperous unto me and my loyal Subjects:
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that by the happie bringing about of this yeare, I may still set vp the banner in thy name, which art my strength, my rocke, my fortresse, my deliuerer, the lifter vp of mine head, my shield, the horne also of my saluation, & my refuge.
that by the happy bringing about of this year, I may still Set up the banner in thy name, which art my strength, my rock, my fortress, my deliverer, the lifter up of mine head, my shield, the horn also of my salvation, & my refuge.
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Thou art my hope, ô Lord God, euen my trust from my youth: vpon thee haue I bene stayed from the wombe:
Thou art my hope, o Lord God, even my trust from my youth: upon thee have I be stayed from the womb:
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thou art he that tooke me out of my mothers bowels:
thou art he that took me out of my mother's bowels:
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cast me not off in the time of age, forsake me not when my strength faileth.
cast me not off in the time of age, forsake me not when my strength Faileth.
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O forsake not me the worke of thine hands, vntill I haue declared thine arme to this generation,
O forsake not me the work of thine hands, until I have declared thine arm to this generation,
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and thy power to all them that shall come.
and thy power to all them that shall come.
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Lord, I haue now put foote within the doores of that age, in the which the Almond tree flourisheth:
Lord, I have now put foot within the doors of that age, in the which the Almond tree flourishes:
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wherein men begin to cary a Calender in their bones, the senses begin to faile, the strength to diminish,
wherein men begin to carry a Calendar in their bones, the Senses begin to fail, the strength to diminish,
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yea all the powers of the body daily to decay : Now therefore graunt grace, that though mine outward man thus perish:
yea all the Powers of the body daily to decay: Now Therefore grant grace, that though mine outward man thus perish:
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yet mine inward man may be renewed daily. So direct me with thine holy spirite, that I may daily waxe elder in godlinesse; yet mine inward man may be renewed daily. So Direct me with thine holy Spirit, that I may daily wax elder in godliness;
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wisedome being my gray haires, and an vndefiled life mine old age. Let thy statutes be my songs in the house of my pilgrimage:
Wisdom being my grey hairs, and an undefiled life mine old age. Let thy statutes be my songs in the house of my pilgrimage:
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Sweeter vnto me thē hony & the hony-combe vnto my mouth;
Sweeten unto me them honey & the honeycomb unto my Mouth;
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and more desired by me then thousands of siluer, or the gold of Ophir, yea thē the pearle or pretious stones.
and more desired by me then thousands of silver, or the gold of Ophir, yea them the pearl or precious stones.
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For though I haue out-liued almost all the Nobles of this Realme whom I found possessed of Dukedome, Marquisats, Earledoms & Barronries at mine entring into the Kingdome: For though I have outlived almost all the Nobles of this Realm whom I found possessed of Dukedom, Marquisats, Earldoms & Barronries At mine entering into the Kingdom:
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and likewise all the Iudges of the land, and all the Bishops set vp by me after my comming to the Crowne : And although I haue seene an end of sundry of these once or twise ouer:
and likewise all the Judges of the land, and all the Bishops Set up by me After my coming to the Crown: And although I have seen an end of sundry of these once or twice over:
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yet what auaileth this my long temporall life in suruiuing others, vnlesse I my selfe lead alwayes a spirituall life while I cōtinue vpō earth, in hope to enioy an eternal life whē I am dead?
yet what avails this my long temporal life in surviving Others, unless I my self led always a spiritual life while I continue upon earth, in hope to enjoy an Eternal life when I am dead?
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And though (Lord) I haue liued in respect of my self long inough in this valley of miserie;
And though (Lord) I have lived in respect of my self long enough in this valley of misery;
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so that in regard of troubles past, and dangers future, I see some reason to say with Elias: It is inough, ô Lord, take my soule,
so that in regard of Troubles past, and dangers future, I see Some reason to say with Elias: It is enough, o Lord, take my soul,
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for I am no better then my fathers; and with Paul: I desire to be loosed, and to be with Christ:
for I am no better then my Father's; and with Paul: I desire to be loosed, and to be with christ:
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yet because this people reckon of me, as Dauids subiects did of him, whom they termed the light of Israell;
yet Because this people reckon of me, as David Subjects did of him, whom they termed the Light of Israel;
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and for that they esteeme of me, as the Iewes did of Iosias, whom they called the breath of their nosthrils:
and for that they esteem of me, as the Iewes did of Iosias, whom they called the breath of their nostrils:
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Therefore for their sakes (if it be thy pleasure in thine heauenly prouidence) let me their candle burne yet a while longer;
Therefore for their sakes (if it be thy pleasure in thine heavenly providence) let me their candle burn yet a while longer;
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and let me breathe still among them, vntil I haue met with dāgers present, or imminēt,
and let me breathe still among them, until I have met with dangers present, or imminent,
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and established the state for the time to come: so that not onely peace and truth may be in my dayes;
and established the state for the time to come: so that not only peace and truth may be in my days;
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but also that after my departure out of this life, they may in the future age, liue in peace and plentie in euery quarter and corner of the Realme, from Barwicke to Porchmouth,
but also that After my departure out of this life, they may in the future age, live in peace and plenty in every quarter and corner of the Realm, from Barwicke to Portsmouth,
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and from the Margets to the Mount;
and from the Margets to the Mount;
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like as Israell and Iudah dwelt without feare, euery man vnder his vine, and vnder his fig-tree, from Dan to Beer-sheba, all the dayes of Salomon.
like as Israel and Iudah dwelled without Fear, every man under his vine, and under his Fig tree, from Dan to Beer-sheba, all the days of Solomon.
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And if Lord, for the effecting therof thou meanest to deale with me as with Hezekiah, by adding to the former part of my life the terme of 15. yeares more (or rather two fifteenes if it be thy will:) then assist me euer with thy grace, that during all that time I may know how to go out and in:
And if Lord, for the effecting thereof thou Meanest to deal with me as with Hezekiah, by adding to the former part of my life the term of 15. Years more (or rather two fifteenes if it be thy will:) then assist me ever with thy grace, that during all that time I may know how to go out and in:
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feeding this people according to the simplicity of mine heart, and guiding them by the discretion of my hands:
feeding this people according to the simplicity of mine heart, and guiding them by the discretion of my hands:
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That so at length I may go to the sepulchers of my fathers in a good time,
That so At length I may go to the sepulchers of my Father's in a good time,
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as a ricke of corne that is ripe caried into the barne; yeelding the spirite like Dauid in a good age full of dayes, riches and honour.
as a Rick of corn that is ripe carried into the bairn; yielding the Spirit like David in a good age full of days, riches and honour.
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And so the dust of this body returning to the earth as it was, my spirit may returne to thee that gaue it:
And so the dust of this body returning to the earth as it was, my Spirit may return to thee that gave it:
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to enioy alwaies thy presence, in the which there is fulnesse of ioy, and to be alwayes at thy right hand, where be pleasures for euer more;
to enjoy always thy presence, in the which there is fullness of joy, and to be always At thy right hand, where be pleasures for ever more;
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purchased and prepared for all them that feare thee, by the mediation of our Lord and Sauiour Christ Iesus.
purchased and prepared for all them that Fear thee, by the mediation of our Lord and Saviour christ Iesus.
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To whom with thee and the holy Ghost, be all honour and glory, both now and for euer. FINIS.
To whom with thee and the holy Ghost, be all honour and glory, both now and for ever. FINIS.
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