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Divine Arithmetick, OR The Right Art of numbring our DAYES. PSALM 90.12. So teach us to number our dayes, that we may apply our hearts unto Wisom.
Divine Arithmetic, OR The Right Art of numbering our DAYES. PSALM 90.12. So teach us to number our days, that we may apply our hearts unto Wisdom.
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IF I were come hither to vent my own passions, they would have been better pleased in the choice of some other Text then this that I have read unto you.
IF I were come hither to vent my own passion, they would have been better pleased in the choice of Some other Text then this that I have read unto you.
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When I first heard of the departure of mine and your dear friend, those words of David did strike my mind,
When I First herd of the departure of mine and your dear friend, those words of David did strike my mind,
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and me thought did very well fit my mouth, with the alteration of a name only.
and me Thought did very well fit my Mouth, with the alteration of a name only.
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I am distressed for thee my Brother Jacomb, very pleasant hast thou been to me, thy love to me was wonderfull, passing the love of Women. I am distressed for thee my Brother Jacomb, very pleasant hast thou been to me, thy love to me was wonderful, passing the love of Women.
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Upon this Text it is possible that affection would have taught me eloquence. Grief it self it would have been pleased that.
Upon this Text it is possible that affection would have taught me eloquence. Grief it self it would have been pleased that.
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I should have related his pleasantness. Sorrow would have been contented that I should have remembred the joyes of his-society;
I should have related his pleasantness. Sorrow would have been contented that I should have remembered the Joys of his-society;
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for they would have been huge gainers by it in the conclusion, when the heat and ardency of the affection would have but ended in greater drops of tears for the loss of such a friend.
for they would have been huge gainers by it in the conclusion, when the heat and ardency of the affection would have but ended in greater drops of tears for the loss of such a friend.
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Oh how willingly could I fill your ears with such pathetick groans as those of David saying, O my Friend, my Friend, would God I had died for thee my friend, my friend!
O how willingly could I fill your ears with such pathetic groans as those of David saying, Oh my Friend, my Friend, would God I had died for thee my friend, my friend!
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And then I imagine that I should hear the reboation of an universal groan from all your hearts, more sad then his dolefull knell.
And then I imagine that I should hear the reboation of an universal groan from all your hearts, more sad then his doleful knell.
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I imagine that at least you would say in your thoughts as the Disciples did, when they saw our Saviour weep, Behold how he loved him!
I imagine that At least you would say in your thoughts as the Disciples did, when they saw our Saviour weep, Behold how he loved him!
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It were easie with a very little art to make this place a Bochim, a place of weepers,
It were easy with a very little art to make this place a Bochim, a place of weepers,
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so that it should be said by those that see you, as they said at good Jacob's Funeral, This is a grievous mourning to this people.
so that it should be said by those that see you, as they said At good Jacob's Funeral, This is a grievous mourning to this people.
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But then my beloved, when the flood was a little faln, and the tempest blown over,
But then my Beloved, when the flood was a little fallen, and the tempest blown over,
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when reason and religion had leave to return and take their places, you and I would begin to ask our selves, What have we done? what a folly is it to suffer such a deluge that should drown the thoughts of God? what forgetfulness to let grief stifle the motions of our soul to him that ought to have the precedence of all our other relations? then should we begin again to lament our too forward lamentations,
when reason and Religion had leave to return and take their places, you and I would begin to ask our selves, What have we done? what a folly is it to suffer such a deluge that should drown the thoughts of God? what forgetfulness to let grief stifle the motions of our soul to him that ought to have the precedence of all our other relations? then should we begin again to lament our too forward lamentations,
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then should we call for a new tide to wash away the former mud.
then should we call for a new tide to wash away the former mud.
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Yea and the soul of our pious Brother if it could be sensible of what we say and do here, would be much grieved too, that he should leave such an unworthy friend behind him to discourse at his Funeral,
Yea and the soul of our pious Brother if it could be sensible of what we say and do Here, would be much grieved too, that he should leave such an unworthy friend behind him to discourse At his Funeral,
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as knew not how to prefer Gods honour, before all the respect that is owing unto him.
as knew not how to prefer God's honour, before all the respect that is owing unto him.
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I will remember therefore that it was his desire, and ought to be mine also, that I should serve the good of your souls,
I will Remember Therefore that it was his desire, and ought to be mine also, that I should serve the good of your Souls,
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and accordingly I shall speak as much as I can for God, before I speak any thing of him.
and accordingly I shall speak as much as I can for God, before I speak any thing of him.
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And what I say of him, I shall endeavour likewise may reflect honour and glory upon God,
And what I say of him, I shall endeavour likewise may reflect honour and glory upon God,
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and redound to your profit and edification.
and redound to your profit and edification.
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For this purpose I have chosen these words of the Psalmist, which are no less suitable to the occasion,
For this purpose I have chosen these words of the Psalmist, which Are no less suitable to the occasion,
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then they will seem perhaps to some of you to be to the times wherein we live.
then they will seem perhaps to Some of you to be to the times wherein we live.
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The Title of the Psalm tells us that they are part of a prayer of Moses the man of God,
The Title of the Psalm tells us that they Are part of a prayer of Moses the man of God,
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and as the Chaldee Paraphrase saith, of a prayer which he made when the children of Israel sinned in the wilderness,
and as the Chaldee paraphrase Says, of a prayer which he made when the children of Israel sinned in the Wilderness,
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and many of them were suddenly cut off, and the rest wasted away in that barren place.
and many of them were suddenly Cut off, and the rest wasted away in that barren place.
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He begins his address to God with an acknowledgement of his eternity, and everliving goodness,
He begins his address to God with an acknowledgement of his eternity, and everliving Goodness,
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and of mans dependence on him, even as a word doth upon the mouth of him that speaks it;
and of men dependence on him, even as a word does upon the Mouth of him that speaks it;
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so that if he do but say to man Return, he presently goes unto his dust, ver. 1, 2, 3, 4. And more especially he acknowledgeth how obnoxious men have made themselves to God by contumacy and rebellion against him;
so that if he do but say to man Return, he presently Goes unto his dust, ver. 1, 2, 3, 4. And more especially he acknowledgeth how obnoxious men have made themselves to God by contumacy and rebellion against him;
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and how they shorten too often their own lives by kindling the anger of God against them, from ver. 5. to ver. 10. where he shews how he sweeps them away as a torrent that bears all before it;
and how they shorten too often their own lives by kindling the anger of God against them, from for. 5. to for. 10. where he shows how he sweeps them away as a torrent that bears all before it;
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how he surprizeth them suddenly when they never dream of it;
how he surpriseth them suddenly when they never dream of it;
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and makes them wither away like a flower by some unexpected nipping blast, that causeth it to hang down its head and die:
and makes them wither away like a flower by Some unexpected nipping blast, that Causes it to hang down its head and die:
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The reason of which severity and sharp proceeding is from their sins, whereby they dar'd him to his face and openly contemned his sacred Government.
The reason of which severity and sharp proceeding is from their Sins, whereby they dared him to his face and openly contemned his sacred Government.
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This was the very case of the Israelites in the wilderness, when the wrath of God came upon them and slew the fattest of them,
This was the very case of the Israelites in the Wilderness, when the wrath of God Come upon them and slew the Fattest of them,
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and smote down the chosen men among them, as it is Psal. 87.31.
and smote down the chosen men among them, as it is Psalm 87.31.
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But how inconsiderate foolish man is, in thus sinning against God, the Psalmist seems to confess when he saith, ver. 10. The dayes of our years are threescore years and ten,
But how inconsiderate foolish man is, in thus sinning against God, the Psalmist seems to confess when he Says, ver. 10. The days of our Years Are threescore Years and ten,
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and if by reason of strength they be fourscore years, yet is their strength labour and sorrow, &c. i.e. There is no need to stir up thy wrath:and if by reason of strength they be fourscore Years, yet is their strength labour and sorrow, etc. i.e. There is no need to stir up thy wrath:
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for our dayes are short enough of themselves: we have much ado to crawle to eighty years:
for our days Are short enough of themselves: we have much ado to crawl to eighty Years:
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and if we do, the very weakness and infirmities of our age will breed us sufficient trouble and sorrow without any additional griefs from the just displeasure of the Almighty.
and if we do, the very weakness and infirmities of our age will breed us sufficient trouble and sorrow without any additional griefs from the just displeasure of the Almighty.
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And yet for all this, he sadly complains that very few minded or considered the power of Gods anger, which is as great as men can possibly fear or imagine it to be,
And yet for all this, he sadly complains that very few minded or considered the power of God's anger, which is as great as men can possibly Fear or imagine it to be,
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and greatest of all toward those that profess to fear him, but yet rebell against him, ver. 11. Who knows the power of thy anger, &c. Alas!
and greatest of all towards those that profess to Fear him, but yet rebel against him, ver. 11. Who knows the power of thy anger, etc. Alas!
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very few that consider how often they provoke God, how jealous he is of his name,
very few that Consider how often they provoke God, how jealous he is of his name,
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and consequently how short their dayes are like to be who do dishonour unto it.
and consequently how short their days Are like to be who do dishonour unto it.
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In the words of my Text therefore he heartily beseeches the Lord that he would teach them to number their dayes as they ought,
In the words of my Text Therefore he heartily Beseeches the Lord that he would teach them to number their days as they ought,
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and promises that (after all these corrections) they will bring a heart of wisdom.
and promises that (After all these corrections) they will bring a heart of Wisdom.
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For so the words run in the Hebrew, as obviously as may be to any ones observation;
For so the words run in the Hebrew, as obviously as may be to any ones observation;
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shew us so ( i. e. so as we should) to number our dayes NONLATINALPHABET And we will bring a heart of wisdom, or a wise heart.
show us so (i. e. so as we should) to number our days And we will bring a heart of Wisdom, or a wise heart.
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According to this rendring of them, they contain A Frayer to God, and A Promise of mans. He first prayes for some thing that he would have God to do, Teach us so to number our dayes;
According to this rendering of them, they contain A Frayer to God, and A Promise of men. He First prays for Some thing that he would have God to do, Teach us so to number our days;
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and Secondly he promises something that they will do; We will bring a wise heart.
and Secondly he promises something that they will do; We will bring a wise heart.
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Or according to the ordinary translation, the words are an intire petition, First for grace to teach us to number our dayes aright;
Or according to the ordinary Translation, the words Are an entire petition, First for grace to teach us to number our days aright;
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Secondly for effectual grace that may so teach us that good may come of it;
Secondly for effectual grace that may so teach us that good may come of it;
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so that there may be some good effect of the account, and it may amount to some valuable consideration.
so that there may be Some good Effect of the account, and it may amount to Some valuable consideration.
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I shall neglect neither of these translations, nor any else that shall appear to be genuine and unforced,
I shall neglect neither of these Translations, nor any Else that shall appear to be genuine and unforced,
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but shall speak to them in these following Observations, or in the use and application of them.
but shall speak to them in these following Observations, or in the use and application of them.
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First, That we are very apt to misreckon, and in nothing more then in the business of life.
First, That we Are very apt to misreckon, and in nothing more then in the business of life.
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Secondly, That our life is very short if we take it at the best.
Secondly, That our life is very short if we take it At the best.
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Thirdly, That the right numbring of our dayes is earnestly and diligently to be inquired out.
Thirdly, That the right numbering of our days is earnestly and diligently to be inquired out.
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Fourthly, That the best disposition to attain this true Art of numbring is a praying heart and a pious mind.
Fourthly, That the best disposition to attain this true Art of numbering is a praying heart and a pious mind.
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For the first, it is most plainly supposed in that we need a Master to teach us to reckon right.
For the First, it is most plainly supposed in that we need a Master to teach us to reckon right.
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It would be worth my pains to shew you how much we are out in our accounts about the things of this world.
It would be worth my pains to show you how much we Are out in our accounts about the things of this world.
pn31 vmd vbi j po11 n2 pc-acp vvi pn22 c-crq av-d pns12 vbr av p-acp po12 n2 p-acp dt n2 pp-f d n1.
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What a summ do we make these Cyphers, these empty nothings amount unto? What a rate do we set upon riches? at what huge summs do we purchase honours? &c. How vainly do we think that such an enjoyment will make an addition to our contentment? how do we multiply our hopes without any certainty, &c. And in the mean time heaven and all the great realities of another world stand for nothing in our account.
What a sum do we make these Ciphers, these empty nothings amount unto? What a rate do we Set upon riches? At what huge sums do we purchase honours? etc. How vainly do we think that such an enjoyment will make an addition to our contentment? how do we multiply our hope's without any certainty, etc. And in the mean time heaven and all the great realities of Another world stand for nothing in our account.
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So in reference to our selves I might shew you, how few sins or miscarriages we take any notice of,
So in Referente to our selves I might show you, how few Sins or miscarriages we take any notice of,
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if ever we happen (which is but seldom) to call our selves to an account,
if ever we happen (which is but seldom) to call our selves to an account,
cs av pns12 vvb (r-crq vbz p-acp av) pc-acp vvi po12 n2 p-acp dt n1,
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and how many good deeds we very falsely reckon up.
and how many good Deeds we very falsely reckon up.
cc c-crq d j n2 pns12 av av-j vvi a-acp.
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But I shall confine my self to the bad Arithmetick of men in numbring of their days, which the Text most naturally leads me unto;
But I shall confine my self to the bad Arithmetic of men in numbering of their days, which the Text most naturally leads me unto;
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and in a few words I shall shew you how men misreckon in the business of life.
and in a few words I shall show you how men misreckon in the business of life.
cc p-acp dt d n2 pns11 vmb vvi pn22 c-crq n2 vvi p-acp dt n1 pp-f n1.
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First, They are very much out in their reckoning, if we look upon the account it self;
First, They Are very much out in their reckoning, if we look upon the account it self;
ord, pns32 vbr av av-d av p-acp po32 n-vvg, cs pns12 vvb p-acp dt n1 pn31 n1;
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And secondly, if we examine the rule by which they number. For the account, that is very false which men make.
And secondly, if we examine the Rule by which they number. For the account, that is very false which men make.
cc ord, cs pns12 vvb dt n1 p-acp r-crq pns32 n1. p-acp dt n1, cst vbz av j r-crq n2 vvb.
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First, About the length of their days, they tell to so many thousands, and are very loth to make an end,
First, About the length of their days, they tell to so many thousands, and Are very loath to make an end,
ord, p-acp dt n1 pp-f po32 n2, pns32 vvb p-acp av d crd, cc vbr av j pc-acp vvi dt n1,
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when perhaps their life may be sum'd up in one figure.
when perhaps their life may be summed up in one figure.
c-crq av po32 n1 vmb vbi vvn a-acp p-acp crd n1.
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Yea the rich fool in the Gospel would rather tell by many years then many days, saying, Soul, thou hast goods laid up for many years, Eat, drink, and be merry.
Yea the rich fool in the Gospel would rather tell by many Years then many days, saying, Soul, thou hast goods laid up for many Years, Eat, drink, and be merry.
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He that could not tell truly to one, (for that night his soul was required) tels till he came to a million. What an huge mistake!
He that could not tell truly to one, (for that night his soul was required) tells till he Come to a million. What an huge mistake!
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what an irrrecoverable error was this, that could never be amended! But thus do all men generally miscount in the days of their health;
what an irrrecoverable error was this, that could never be amended! But thus do all men generally miscount in the days of their health;
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and which is most strange, even dying men oft-times think of nothing but recovering and living still in the world.
and which is most strange, even dying men ofttimes think of nothing but recovering and living still in the world.
cc r-crq vbz av-ds j, av vvg n2 av vvb pp-f pix cc-acp vvg cc vvg av p-acp dt n1.
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They number by years and not by days, or reckon all days to be long, and none short.They number by Years and not by days, or reckon all days to be long, and none short.
pns32 vvb p-acp ng2 cc xx p-acp n2, cc vvi d n2 pc-acp vbi j, cc pix j.
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Secondly, Their account is very false about the quality of these days.
Secondly, Their account is very false about the quality of these days.
ord, po32 n1 vbz av j p-acp dt n1 pp-f d n2.
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You shall scarce meet with any man, but he reckons so much pleasure in such a condition which shortly he hopes to attain;
You shall scarce meet with any man, but he reckons so much pleasure in such a condition which shortly he hope's to attain;
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and accounts upon so much joy from every mutation and change that he shall make.
and accounts upon so much joy from every mutation and change that he shall make.
cc vvz p-acp av d n1 p-acp d n1 cc n1 cst pns31 vmb vvi.
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He thinks that all his dayes, be they short or long, must all be Summer and Sun-shine dayes.
He thinks that all his days, be they short or long, must all be Summer and Sunshine days.
pns31 vvz cst d po31 n2, vbb pns32 j cc av-j, vmb d vbb n1 cc n1 n2.
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He dreams not of the evil dayes (as the Scripture cals them) i. e. the dayes of adversity and misery;
He dreams not of the evil days (as the Scripture calls them) i. e. the days of adversity and misery;
pns31 vvz xx pp-f dt j-jn n2 (c-acp dt n1 vvz pno32) sy. sy. dt n2 pp-f n1 cc n1;
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he thinks not of a storm or a tempest, of a cloud that may cover his Sky,
he thinks not of a storm or a tempest, of a cloud that may cover his Sky,
pns31 vvz xx pp-f dt n1 cc dt n1, pp-f dt n1 cst vmb vvi po31 n1,
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and bring a sad darkness upon all his mirth and pleasure;
and bring a sad darkness upon all his mirth and pleasure;
cc vvi dt j n1 p-acp d po31 n1 cc n1;
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and so he never provides against it, but is miserably surprized when he sees all his expectations perish.
and so he never provides against it, but is miserably surprised when he sees all his Expectations perish.
cc av pns31 av-x vvz p-acp pn31, cc-acp vbz av-j vvn c-crq pns31 vvz d po31 n2 vvi.
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Men are like Babylon, that said, I shall sit as a Lady for ever: I shall never know widdowhood, nor the loss of children.
Men Are like Babylon, that said, I shall fit as a Lady for ever: I shall never know widowhood, nor the loss of children.
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I shall be happy when I am for my self; when I am married, when my Father dies and leaves me a fair estate;
I shall be happy when I am for my self; when I am married, when my Father die and leaves me a fair estate;
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when I have builded me an house, and purchased so much land, &c. And so they reckon many years in the same manner, which must be all days and no nights, all fair days and none foul.
when I have built me an house, and purchased so much land, etc. And so they reckon many Years in the same manner, which must be all days and no nights, all fair days and none foul.
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This makes them heavy and oppressed when the days of darkness come, and every one saith, non putaram (the fools Motto) I never thought of this. One sad accident blots their whole account,
This makes them heavy and oppressed when the days of darkness come, and every one Says, non putaram (the Fools Motto) I never Thought of this. One sad accident blots their Whole account,
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and tels them to their grief how the whole work is wrong wherein their thoughts have laboured.
and tells them to their grief how the Whole work is wrong wherein their thoughts have laboured.
cc vvz pno32 p-acp po32 n1 c-crq dt j-jn n1 vbz j-jn c-crq po32 n2 vhb vvn.
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Thirdly, About the use of these days, they are no less dangerously mistaken.
Thirdly, About the use of these days, they Are no less dangerously mistaken.
ord, p-acp dt n1 pp-f d n2, pns32 vbr av-dx av-dc av-j vvn.
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Men reckon that there are none but Play-days in their life, and they can find never a working day among them.
Men reckon that there Are none but Play-days in their life, and they can find never a working day among them.
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All their days in their Calendar are Festivals:
All their days in their Calendar Are Festivals:
av-d po32 n2 p-acp po32 n1 vbr n2:
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And they are so far from minding the business of life, viz. dressing up their souls for God in a blessed eternity by Religion and Holiness, that a Saint should have no respect from many that pretend to honour him, were it not that he gets them leave to play more freely.
And they Are so Far from minding the business of life, viz. dressing up their Souls for God in a blessed eternity by Religion and Holiness, that a Saint should have no respect from many that pretend to honour him, were it not that he gets them leave to play more freely.
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The whole course of their lives is but a sporting business, and when they lay aside their worldly affairs, it is but to obtain leisure to be more frolick.
The Whole course of their lives is but a sporting business, and when they lay aside their worldly affairs, it is but to obtain leisure to be more frolic.
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There are those in the world that do nothing else but make their bodies spruce and trim, that learn to speak finely,
There Are those in the world that do nothing Else but make their bodies spruce and trim, that Learn to speak finely,
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and court Ladies, that in the morning are imployed between the comb and the glass, and in the afternoon would have others look on them as much as they did in the glass.
and court Ladies, that in the morning Are employed between the comb and the glass, and in the afternoon would have Others look on them as much as they did in the glass.
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These account a hair or two out of their place of as great moment as the sacking of a town;
These account a hair or two out of their place of as great moment as the sacking of a town;
np1 vvb dt n1 cc crd av pp-f po32 n1 pp-f a-acp j n1 p-acp dt vvg pp-f dt n1;
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and you may say they are imployed in the same sense that Children are, when they are dressing up a Baby.
and you may say they Are employed in the same sense that Children Are, when they Are dressing up a Baby.
cc pn22 vmb vvi pns32 vbr vvn p-acp dt d n1 cst n2 vbr, c-crq pns32 vbr vvg a-acp dt n1.
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A second sort we can not but see in the world, whose study is to flatter those that are great;
A second sort we can not but see in the world, whose study is to flatter those that Are great;
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who learn to crouch and comply most basely with all their humours, who gape for a place of preferment as a dog doth for a bone;
who Learn to crouch and comply most basely with all their humours, who gape for a place of preferment as a dog does for a bone;
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and they know no other use of a day, but to provide for to morrow if they can.
and they know no other use of a day, but to provide for to morrow if they can.
cc pns32 vvb dx j-jn n1 pp-f dt n1, cc-acp pc-acp vvi p-acp p-acp n1 cs pns32 vmb.
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How many others do we see sit all the day at wine, and know no other business but to eat,
How many Others do we see fit all the day At wine, and know no other business but to eat,
c-crq d n2-jn vdb pns12 vvb vvi d dt n1 p-acp n1, cc vvb dx j-jn n1 cc-acp pc-acp vvi,
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and drink, and walk from one jolly place unto another? who turn days into nights, and nights into days;
and drink, and walk from one jolly place unto Another? who turn days into nights, and nights into days;
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who are meer Paradoxes in nature, desiring to live for ever in this world, and yet gorging themselves as if they meant to die to day,
who Are mere Paradoxes in nature, desiring to live for ever in this world, and yet gorging themselves as if they meant to die to day,
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and never to taste more of Gods creatures.
and never to taste more of God's creatures.
cc av-x pc-acp vvi dc pp-f npg1 n2.
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And I wish I could not say there are another sort that have nothing at all to do,
And I wish I could not say there Are Another sort that have nothing At all to do,
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but are eat up with laziness:
but Are eat up with laziness:
cc-acp vbr vvn a-acp p-acp n1:
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Men that have no other thoughts but how they may spend their time which lies upon their hands, with least trouble to themselves:
Men that have no other thoughts but how they may spend their time which lies upon their hands, with least trouble to themselves:
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The vermin of the world, that do no good themselves, and devour the labours, yea and the time of others.
The vermin of the world, that do not good themselves, and devour the labours, yea and the time of Others.
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And for those who you think are busie and full of imployment, that have not a day of play inal ltheir lives, (unless they sleep on the Lords day) I pray what can you say of them,
And for those who you think Are busy and full of employment, that have not a day of play inal ltheir lives, (unless they sleep on the lords day) I pray what can you say of them,
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but what Seneca doth, operose nihil agunt, they take a great deal of pains to do nothing!
but what Senecca does, operose nihil Agunt, they take a great deal of pains to do nothing!
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But do they do nothing, will you say, that labour hard all day long and sweat at their work with the strength of an ox? I answer yes,
But do they do nothing, will you say, that labour hard all day long and sweat At their work with the strength of an ox? I answer yes,
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if they were oxen and horses, I should commend their pains, and think they deserved a reward;
if they were oxen and Horses, I should commend their pains, and think they deserved a reward;
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but since they have a diviner shape, I can call this toil by no better name then a laborious loitering. The man is miserably ridden by the Beast,
but since they have a diviner shape, I can call this toil by no better name then a laborious loitering. The man is miserably ridden by the Beast,
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and seeing he takes no time to tame it, all the rest of his toil is but a more painful sort of playing, a more serious kind of Idleness.
and seeing he Takes no time to tame it, all the rest of his toil is but a more painful sort of playing, a more serious kind of Idleness.
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Ask such a man what he would do if he could live an hundred years longer then yet he hath done,
Ask such a man what he would do if he could live an hundred Years longer then yet he hath done,
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and he would tell you that he would add house to house, and increase his acre of land into an hundred,
and he would tell you that he would add house to house, and increase his acre of land into an hundred,
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and eat & drink of the best; the very voice of a cow or such a creature if it could speak.
and eat & drink of the best; the very voice of a cow or such a creature if it could speak.
cc vvi cc n1 pp-f dt js; dt j n1 pp-f dt n1 cc d dt n1 cs pn31 vmd vvi.
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In such poor fancies do these mens souls sport themselves & they do no more of the work of a man (which is to mortifie these carnal affections,
In such poor fancies do these men's Souls sport themselves & they do no more of the work of a man (which is to mortify these carnal affections,
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and store their mind with divine knowledge) then he doth that rolls himself in a softer and more delicate laziness. Alas poor souls!
and store their mind with divine knowledge) then he does that rolls himself in a Softer and more delicate laziness. Alas poor Souls!
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that play away their time in a most tyrannous slavery, that are at leisure from themselves, that they may drudge in the service of baser things.
that play away their time in a most tyrannous slavery, that Are At leisure from themselves, that they may drudge in the service of baser things.
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And will you say a man that coasts about to every shore of the world to get riches,
And will you say a man that coasts about to every shore of the world to get riches,
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and lade himself with goods, is really imployed? His Ship takes as long journies as himself,
and lade himself with goods, is really employed? His Ship Takes as long journeys as himself,
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and is laden with as much riches as he pretends unto:
and is laden with as much riches as he pretends unto:
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but he knows how to make use of that riches, and he buys land, or provides for his children, &c. What then? He dyes,
but he knows how to make use of that riches, and he buys land, or provides for his children, etc. What then? He dies,
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and as to the other world he is worse then Nothing.
and as to the other world he is Worse then Nothing.
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Is this all you can say of the life of a man, that he hath fair possessions,
Is this all you can say of the life of a man, that he hath fair possessions,
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and provides well for those that stay behind him? Then sure there is no other state to come;
and provides well for those that stay behind him? Then sure there is no other state to come;
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or if there be, the man hath play'd away his day, having done nothing that will last to all eternity.
or if there be, the man hath played away his day, having done nothing that will last to all eternity.
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Nay, if this be the work of a man, it had been better for us to have been Apes or such like creatures,
Nay, if this be the work of a man, it had been better for us to have been Apes or such like creatures,
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for they take least pains to live, and they need no such inheritance to leave their young ones.
for they take least pains to live, and they need no such inheritance to leave their young ones.
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And so you may say of him that studies impertinent things, or takes up all his time with other affairs of this present world, he hath stood all the day idle, as our Saviour saith to those that he sends into the Vineyard;
And so you may say of him that studies impertinent things, or Takes up all his time with other affairs of this present world, he hath stood all the day idle, as our Saviour Says to those that he sends into the Vineyard;
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and his account at the last will appear so false, that it will be corrected as Ph. loxenus did the book that was sent to him to amend, with one great blot from the beginning to the end. and his account At the last will appear so false, that it will be corrected as Ph. loxenus did the book that was sent to him to amend, with one great blot from the beginning to the end.
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The very Heathens have reproved the folly of these men, and given such a dash to their accounts, that it is a wonder they should not begin to think how they may live.
The very heathens have reproved the folly of these men, and given such a dash to their accounts, that it is a wonder they should not begin to think how they may live.
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There is a saying in many mens mouths, but I wish they would think from whom it came that they may be ashamed not to practise it, and it is that which Socrates used, Wicked men live that they may eat and drink,
There is a saying in many men's mouths, but I wish they would think from whom it Come that they may be ashamed not to practise it, and it is that which Socrates used, Wicked men live that they may eat and drink,
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and good men eat and drink that they may live. and good men eat and drink that they may live.
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This one saying strikes I know not how many out of the number of the living;
This one saying strikes I know not how many out of the number of the living;
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and if this Heathen were alive, he would take most to be dead men, playing in the shape of the living.
and if this Heathen were alive, he would take most to be dead men, playing in the shape of the living.
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But let us look a while upon the rule by which men reckon, and you shall see more clearly how bad their accompts are.
But let us look a while upon the Rule by which men reckon, and you shall see more clearly how bad their accounts Are.
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1. Some reckon by their age. They account that the old must needs die before those that are yong;
1. some reckon by their age. They account that the old must needs die before those that Are young;
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and they reckon that the fewer dayes any one hath spent, the more he hath to come,
and they reckon that the fewer days any one hath spent, the more he hath to come,
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and so few think of dying till they think it cannot be avoided.
and so few think of dying till they think it cannot be avoided.
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Hence it is that one who is old saith, I shall never live to see an end of these troubles,
Hence it is that one who is old Says, I shall never live to see an end of these Troubles,
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but you that are young will behold the conclusion, and perhaps that party drops into the grave in his youthful dayes.
but you that Are young will behold the conclusion, and perhaps that party drops into the grave in his youthful days.
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And he that is young saith, These will be fine things to talk of when we are old;
And he that is young Says, These will be fine things to talk of when we Are old;
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our Nephews will wonder when we tell them of such strange revolutions, when perhaps the next week he is sent into the place of silence.
our Nephews will wonder when we tell them of such strange revolutions, when perhaps the next Week he is sent into the place of silence.
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These are they that reckon by ages, and who think when child-hood is past, that Youth, Manhood,
These Are they that reckon by ages, and who think when childhood is past, that Youth, Manhood,
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and gray hairs are all to come:
and grey hairs Are all to come:
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But they forget the vulgar proverb, which some of the Jews elegantly express, The old Ass very often carries the skin of the young one to the market.
But they forget the Vulgar proverb, which Some of the jews elegantly express, The old Ass very often carries the skin of the young one to the market.
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Young men must not let their fancy be so brisk as not to make account that they are but men:
Young men must not let their fancy be so brisk as not to make account that they Are but men:
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And what is that? Man is like to vanity, (saith the Psalmist) his days are as a shadow that passeth away.
And what is that? Man is like to vanity, (Says the Psalmist) his days Are as a shadow that passes away.
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2. Others reckon by their strength and lustiness of body, and imagine that their constitution is so healthful that they are able to wrastle a fall with the greatest sickness.
2. Others reckon by their strength and lustiness of body, and imagine that their constitution is so healthful that they Are able to wrestle a fallen with the greatest sickness.
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Their rule is that the best built house shall stand longest: a very false and deceitful rule!
Their Rule is that the best built house shall stand longest: a very false and deceitful Rule!
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For on a sudden we see the fire of a feaver will burn up and consume the best timbred body in the world.
For on a sudden we see the fire of a fever will burn up and consume the best timbered body in the world.
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The flames of a Calenture will make him melt away as grease, whose strength is as the strength of stones,
The flames of a Calenture will make him melt away as grease, whose strength is as the strength of stones,
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and whose flesh is like unto brass.
and whose Flesh is like unto brass.
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And who can hinder his spirits from catching fire? who knows what vipers he nourishes within him by his meat and drink,
And who can hinder his spirits from catching fire? who knows what vipers he Nourishes within him by his meat and drink,
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and especially his intemperance, which will eat through his own bowels, even while his breasts are full of milk,
and especially his intemperance, which will eat through his own bowels, even while his breasts Are full of milk,
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and his bones moistned with marrow? Job 21.23, 24. who knows what rottenness there is at the core of the fairest fruit? and who doth not know that the goodliest Oaks prove ofttimes hollow and without heart within? And therefore let us not stay till the Axe be laid at the root and the stroke of some terrible disease teach us to reckon better.
and his bones moistened with marrow? Job 21.23, 24. who knows what rottenness there is At the core of the Fairest fruit? and who does not know that the Goodliest Oaks prove ofttimes hollow and without heart within? And Therefore let us not stay till the Axe be laid At the root and the stroke of Some terrible disease teach us to reckon better.
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3. Another sort reckon by the care they have of themselves.
3. another sort reckon by the care they have of themselves.
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They measure their dayes by temperance, chastity and good use of their bodies, by freedom from excess and riot,
They measure their days by temperance, chastity and good use of their bodies, by freedom from excess and riot,
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& whatsoever might be the matter and occasion of diseases. To say the truth, these men have a great many good rules, ex. gr.
& whatsoever might be the matter and occasion of diseases. To say the truth, these men have a great many good rules, ex. Great.
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Too much oyl puts out the Lamp. Spare diet is the greatest cordial of nature. Discreet fasting is the best Physick. Too much oil puts out the Lamp. Spare diet is the greatest cordial of nature. Discreet fasting is the best Physic.
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But they have one rule which spoils all: Temperance must needs prolong our time. The moderate man shall have many dayes.
But they have one Rule which spoils all: Temperance must needs prolong our time. The moderate man shall have many days.
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It is pitty such men should never think of the chances, the suddain accidents, and unexpected surprizals which yet we have many instances of in the world.
It is pity such men should never think of the chances, the sudden accidents, and unexpected surprisals which yet we have many instances of in the world.
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Plagues and infections they say soonest seize on the finest tempers, pestilent breaths do soonest choak the purest spirits.
Plagues and infections they say soonest seize on the Finest tempers, pestilent breathes do soonest choke the Purest spirits.
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And there are secret malignant causes which are unknown to the best of natures Secretaries. Yea the most certain cures of known diseases have sometimes proved fatal to mens bodies.
And there Are secret malignant Causes which Are unknown to the best of nature's Secretary's. Yea the most certain cures of known diseases have sometime proved fatal to men's bodies.
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So Gesner reports that one year he observed, Omnes pleuriticos à secta vena expirasse, that all those who were let blood in Plurisies gave up the Ghost.
So Gesner reports that one year he observed, Omnes pleuriticos à Sect vena expirasse, that all those who were let blood in Pleurisies gave up the Ghost.
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The opening of a vein which useth to give the soul breath, proved through the corruption of the air (as he thinks) to be but the gate of death.
The opening of a vein which uses to give the soul breath, proved through the corruption of the air (as he thinks) to be but the gate of death.
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4. Others perhaps do reckon their dayes by their usefulness and the good which they do in the world.
4. Others perhaps do reckon their days by their usefulness and the good which they do in the world.
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There are a great many promises made to dutifull and obedient persons, to such who are charitable and mercifull to others, which may make them apt to promise to themselves a certainty of long life.
There Are a great many promises made to dutiful and obedient Persons, to such who Are charitable and merciful to Others, which may make them apt to promise to themselves a certainty of long life.
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R. Nechonia a Jew when his Schollars asked him on his death-bed how he came to live so long, He answered, I never sought mine own honour by any mans disgrace. R. Nechonia a Jew when his Scholars asked him on his deathbed how he Come to live so long, He answered, I never sought mine own honour by any men disgrace.
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I never reproached nor cursed my neighbour, and I was a liberal dispenser of my riches to others, &c. alluding it is like to that in Psal. 34.12, 13, 14. Who is he that would live long and see many dayes? let him keep his tongue from evil. I never reproached nor cursed my neighbour, and I was a liberal dispenser of my riches to Others, etc. alluding it is like to that in Psalm 34.12, 13, 14. Who is he that would live long and see many days? let him keep his tongue from evil.
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But though there be some truth in this, yet there are many exceptions, and such men do count wrong if they have no other rule but this.
But though there be Some truth in this, yet there Are many exceptions, and such men do count wrong if they have no other Rule but this.
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For sometimes by reason of one great sin (as in the case of Moses ) sometimes for the sins of others who discern not such Iewels,
For sometime by reason of one great since (as in the case of Moses) sometime for the Sins of Others who discern not such Jewels,
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and sometimes that they may not live to see miserable and evil times which are the punishments of sin, the good man is taken away.
and sometime that they may not live to see miserable and evil times which Are the punishments of since, the good man is taken away.
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You see the days of our dear Brother are summed up, and we are taught to number aright by the brevity of his life.
You see the days of our dear Brother Are summed up, and we Are taught to number aright by the brevity of his life.
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If the King of terrors could have been affrighted by piety and usefulness to have let his dart faln out of his hand, I had not been now here,
If the King of terrors could have been affrighted by piety and usefulness to have let his dart fallen out of his hand, I had not been now Here,
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unless it had been to have offered Sacrifices of praise for his recovery to health again.
unless it had been to have offered Sacrifices of praise for his recovery to health again.
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5. A fifth sort there are that measure their own lives by the lives of others;
5. A fifth sort there Are that measure their own lives by the lives of Others;
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and that not of all others neither, but of the longest livers.
and that not of all Others neither, but of the longest livers.
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They hope to attain to the days of the oldest man in the Parish, and think not that they may go away in the company of the youngest.
They hope to attain to the days of the oldest man in the Parish, and think not that they may go away in the company of the youngest.
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And especially if they see drunkards and such sinners with gray beards upon red or rotten faces, they think surely that they are many miles off from a grave.
And especially if they see drunkards and such Sinners with grey beards upon read or rotten faces, they think surely that they Are many miles off from a grave.
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I do not know what kind of dotage it is that possesses mens hearts; but so it is that though they see many flowers cropt in their fullest beauty,
I do not know what kind of dotage it is that Possesses men's hearts; but so it is that though they see many flowers cropped in their Fullest beauty,
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yet they mind not them so much, though they be in their own hands, as they do the rest that still flourish in the garden.
yet they mind not them so much, though they be in their own hands, as they do the rest that still flourish in the garden.
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Though a wife be snatcht out of mens bosomes, yet they think to live and embrace another.
Though a wife be snatched out of men's bosoms, yet they think to live and embrace Another.
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Though a child be ravished out of their arms, yet they think to live and get more,
Though a child be ravished out of their arms, yet they think to live and get more,
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as if death must be so kind as to let them grow old, seeing he hath devoured their relations in their youth.
as if death must be so kind as to let them grow old, seeing he hath devoured their relations in their youth.
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You see now the corps of one before you that is gathered in the flowr of his age;
You see now the corpse of one before you that is gathered in the flower of his age;
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and yet which of you is there that doth not think that he shall be at the choice of another Minister,
and yet which of you is there that does not think that he shall be At the choice of Another Minister,
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& that he shall hear him preach a great many Sermons, because some in the Parish are grown so old as to have seen the Funerals of three Ministers besides this? I wish heartily men would but a little ponder upon this common mistake,
& that he shall hear him preach a great many Sermons, Because Some in the Parish Are grown so old as to have seen the Funerals of three Ministers beside this? I wish heartily men would but a little ponder upon this Common mistake,
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and when they think of the large extent of some mens lives, they would likewise cast their eyes upon the shortness of others,
and when they think of the large extent of Some men's lives, they would likewise cast their eyes upon the shortness of Others,
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and see whether they will not overballance the former account. Sixthly, Some mens rule is, that all mens dayes are numbred by a fatal decree,
and see whither they will not overbalance the former account. Sixthly, some men's Rule is, that all men's days Are numbered by a fatal Decree,
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and therefore they need not number them.
and Therefore they need not number them.
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They measure their dayes by the stars, and fetch their rule from Astrology and some secret fate:
They measure their days by the Stars, and fetch their Rule from Astrology and Some secret fate:
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or rather they do not measure them at all, nor make any reckoning how they live,
or rather they do not measure them At all, nor make any reckoning how they live,
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whether piously or wickedly, temperately or lewdly, thinking that the one cannot naturally prolong, nor the other naturally shorten men dayes.
whither piously or wickedly, temperately or lewdly, thinking that the one cannot naturally prolong, nor the other naturally shorten men days.
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This is the Turkish way of account, who think that every mans fortune as they call it,
This is the Turkish Way of account, who think that every men fortune as they call it,
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and the length of his dayes is written in his forehead by the Angel that stands by when he is born.
and the length of his days is written in his forehead by the Angel that Stands by when he is born.
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And so one of them not many years ago when he was hanged in the Low-Countreys pointed to his forehead,
And so one of them not many Years ago when he was hanged in the Low-Countreys pointed to his forehead,
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as though it was his destiny and not his fault.
as though it was his destiny and not his fault.
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A barbarous brutish opinion, fit to nourish bloody Souldiers and make men desperate, and was no Question cunningly devised by the Impostor to make them fear no danger.
A barbarous brutish opinion, fit to nourish bloody Soldiers and make men desperate, and was no Question cunningly devised by the Impostor to make them Fear no danger.
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But whatsoever is determined above concerning our lives, it is plainby Scripture and reason that our wisdome, care,
But whatsoever is determined above Concerning our lives, it is plainby Scripture and reason that our Wisdom, care,
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and good behaviour is required, and that by wickedness we may cut short those dayes which nature hath assigned unto them.
and good behaviour is required, and that by wickedness we may Cut short those days which nature hath assigned unto them.
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Though there be an appointed time beyond which we shall not go, yet we may never come up to that time,
Though there be an appointed time beyond which we shall not go, yet we may never come up to that time,
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but be taken away in the midst of our dayes. Many such false rules there are;
but be taken away in the midst of our days. Many such false rules there Are;
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but it is no wonder if you do but consider, First what a great love men have to this world.
but it is no wonder if you do but Consider, First what a great love men have to this world.
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The pleasure and fine things that tickle their senses, possess them with a fond desire of long life, that they may enjoy all the kindnesses which the world offers them;
The pleasure and fine things that tickle their Senses, possess them with a found desire of long life, that they may enjoy all the Kindnesses which the world offers them;
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and this most ardent desire will let them think of nothing else but many days to entertain her courtships,
and this most Ardent desire will let them think of nothing Else but many days to entertain her courtships,
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and answer her love when she seems to smile & look with a pleasing countenance upon them.
and answer her love when she seems to smile & look with a pleasing countenance upon them.
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Or if she begin afterwards to frown, they are loth to think of death, because they hope to mend their fortune,
Or if she begin afterwards to frown, they Are loath to think of death, Because they hope to mend their fortune,
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or are wholly unprovided for any better company in another world.
or Are wholly unprovided for any better company in Another world.
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Facile credimus quod volumus; we would fain live long, and therefore we will not be of any other belief but that we shall.Facile Credimus quod volumus; we would fain live long, and Therefore we will not be of any other belief but that we shall.
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And the thoughts of death are unwelcome because we love the dalliances of the flesh so well, which will certainly by it be broken off.
And the thoughts of death Are unwelcome Because we love the dalliances of the Flesh so well, which will Certainly by it be broken off.
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This false numbring proceeds not so much from the weakness of mens understanding, as from the wickedness of their wills and distempered affections.
This false numbering proceeds not so much from the weakness of men's understanding, as from the wickedness of their wills and distempered affections.
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They have no mind that it should be true that our dayes may be short, and therefore they will think so as seldom as they can.
They have no mind that it should be true that our days may be short, and Therefore they will think so as seldom as they can.
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And Secondly, the love of our selves that is in us, is of no less power to blind us and make us very fools.
And Secondly, the love of our selves that is in us, is of no less power to blind us and make us very Fools.
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This will not let us think that we may die presently, though many others do.
This will not let us think that we may die presently, though many Others doe.
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As when two Ships meet at Sea, they that are in the one, think that the other sails exceeding fast,
As when two Ships meet At Sea, they that Are in the one, think that the other sails exceeding fast,
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and that they themselves go fairly and easily, or rather stand still; even so it is in this case.
and that they themselves go fairly and Easily, or rather stand still; even so it is in this case.
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Though men see the days of another to run away like a Post, and fly after the manner of a swift Ship that saileth by (as Job speaks) yet they think that they themselves scarce stir at all, and that their time runs on more slowly,
Though men see the days of Another to run away like a Post, and fly After the manner of a swift Ship that saileth by (as Job speaks) yet they think that they themselves scarce stir At all, and that their time runs on more slowly,
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and they seem to be now no older nor nearer unto their graves then they were a year or two ago.
and they seem to be now no older nor nearer unto their graves then they were a year or two ago.
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They feel their blood doth dance as pleasantly through their veins, and the light sparkles as clearly in their eyes,
They feel their blood does dance as pleasantly through their Veins, and the Light sparkles as clearly in their eyes,
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and their flesh is as warm and moist as formerly they used, and so they think their life is no shorter then it was,
and their Flesh is as warm and moist as formerly they used, and so they think their life is no shorter then it was,
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because they feel no sensible decays in their nature.
Because they feel no sensible decays in their nature.
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A third reason of which mistake is, that the shortness of their thoughts will not let them number aright.
A third reason of which mistake is, that the shortness of their thoughts will not let them number aright.
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Most men look but at a few things, and those few they consider of by halfs,
Most men look but At a few things, and those few they Consider of by halfs,
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and that half they search not to the bottom, and so they mistake lamentably, and call those years which are but days,
and that half they search not to the bottom, and so they mistake lamentably, and call those Years which Are but days,
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and think they live when they lie rotting in their graves.
and think they live when they lie rotting in their graves.
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I conceit such men who seldom seriously think, to be like to a child that knows not how much twenty is, who imagines it is a number that can scarce be told.
I conceit such men who seldom seriously think, to be like to a child that knows not how much twenty is, who imagines it is a number that can scarce be told.
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If they think of living twenty or thirty years, their short thoughts makes them seem to be time that will never have an end, wherein they may accomplish all their desires.
If they think of living twenty or thirty Years, their short thoughts makes them seem to be time that will never have an end, wherein they may accomplish all their Desires.
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And though they know that they may fall far short of such an age, yet they only know it,
And though they know that they may fallen Far short of such an age, yet they only know it,
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and think no longer of it then a little child with whose thoughts the next object runs away.
and think no longer of it then a little child with whose thoughts the next Object runs away.
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It is one of the great mischiefs of the world that so few love to consider,
It is one of the great mischiefs of the world that so few love to Consider,
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and of all other things they least love to consider themselves, and of all parts of self-knowledge they least know what to do with themselves.
and of all other things they least love to Consider themselves, and of all parts of self-knowledge they least know what to do with themselves.
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Many can tell what life is, who know not how to live;
Many can tell what life is, who know not how to live;
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many that confess how short it is, who throw it away as if they had too much.
many that confess how short it is, who throw it away as if they had too much.
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This mistake is of so evil and dangerous consequence, that we had all need make great speed to correct it.
This mistake is of so evil and dangerous consequence, that we had all need make great speed to correct it.
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Else we shall begin to think of living when it is too late, and some will never think of it at all,
Else we shall begin to think of living when it is too late, and Some will never think of it At all,
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and the best will cry out, O mihi praeteritos, &c. — O that God would give me again that time which is flown away.
and the best will cry out, Oh mihi praeteritos, etc. — Oh that God would give me again that time which is flown away.
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O that I could call back a day that I might spend it better!
O that I could call back a day that I might spend it better!
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And that I may quicken you to reform this erroneous account, Let me give a brief touch upon the second Observation,
And that I may quicken you to reform this erroneous account, Let me give a brief touch upon the second Observation,
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and the Lord make it to touch your hearts.
and the Lord make it to touch your hearts.
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Our life is but very short if we take it at the best, separate from all those dangers which are continually impendent over us.
Our life is but very short if we take it At the best, separate from all those dangers which Are continually impendent over us.
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You all know this, and are apt to be guilty of another mistake, which is to account this Doctrine of the brevity of mans life but a dry and trite theam;
You all know this, and Are apt to be guilty of Another mistake, which is to account this Doctrine of the brevity of men life but a dry and trite theam;
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and therefore believe it, and be affected with these two things in the text which do point to this observation, which are all that I shall mention.
and Therefore believe it, and be affected with these two things in the text which do point to this observation, which Are all that I shall mention.
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1. Our life is but dayes. He doth not say Teach us to number our years;
1. Our life is but days. He does not say Teach us to number our Years;
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for it is not safe for us to account upon too much, least we should we be deceived in our computation.
for it is not safe for us to account upon too much, lest we should we be deceived in our computation.
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Yea Job saith that man who is born of a woman, is but of few dayes and full of trouble;
Yea Job Says that man who is born of a woman, is but of few days and full of trouble;
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he comes up like a flower, and is cut down;
he comes up like a flower, and is Cut down;
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he fleeth also as a shadow and continueth not, Job 14.1, 2. Seneca makes the same observation from his Poet, that I do here from the divine Psalmist, Optima quaeqne dies miseris mortalibus aevi Prima fugit. —
he fleeth also as a shadow and Continueth not, Job 14.1, 2. Senecca makes the same observation from his Poet, that I do Here from the divine Psalmist, Optima quaeqne dies miseris mortalibus aevi Prima Fugitive. —
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He saith not aetas, saith he, but dies; he speaks not of an age but a day, that thy thoughts might not be infinite.
He Says not Aetas, Says he, but die; he speaks not of an age but a day, that thy thoughts might not be infinite.
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Why then dost thou promise to thy self (as he goes on) moneths and years,
Why then dost thou promise to thy self (as he Goes on) months and Years,
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and whatsoever thy inordinate desire of life listeth? De die tecum loquitur, & hoc ipso fugiente.
and whatsoever thy inordinate desire of life lists? De die tecum loquitur, & hoc ipso fugiente.
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He speaks to thee of a day, and that is upon the wing too hasting very fast away.
He speaks to thee of a day, and that is upon the wing too hasting very fast away.
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So may I say, the Psalmist speaks to thee of dayes, it will not be long ere one Sun be set,
So may I say, the Psalmist speaks to thee of days, it will not be long ere one Sun be Set,
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and then thou liest in the arms of the Brother of death.
and then thou liest in the arms of the Brother of death.
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If another day shine upon thy head, yet it flies likewise as an Eagle that hasteth to his prey,
If Another day shine upon thy head, yet it flies likewise as an Eagl that hastes to his prey,
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and it will be a greater wonder if thou outlive all the accidents and dangers of one day,
and it will be a greater wonder if thou outlive all the accidents and dangers of one day,
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then that rhou diest and descendest to thy grave.
then that rhou Dies and descendest to thy grave.
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Yet some of the Heathens will not allow us such a large measure for our lives as a day,
Yet Some of the heathens will not allow us such a large measure for our lives as a day,
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nor suffer us to account above an hour, or a minute, or if there be any thing less then the least minute;
nor suffer us to account above an hour, or a minute, or if there be any thing less then the least minute;
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such a diminutive expression hath Plutarch somewhere concerning it.
such a diminutive expression hath Plutarch somewhere Concerning it.
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NONLATINALPHABET. All our life is but a point of time, which Seneca well interprets when he saith, It is but a point,
. All our life is but a point of time, which Senecca well interprets when he Says, It is but a point,
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yea less then a point that we live.
yea less then a point that we live.
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If we believed this, we should not draw so long a line of life as we do in our Phansie,
If we believed this, we should not draw so long a line of life as we do in our Fancy,
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nor describe such a large circle wherein we make a thousand figures, and have infinite contrivances as though it were without any end.
nor describe such a large circle wherein we make a thousand figures, and have infinite contrivances as though it were without any end.
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2. Our dayes may be numbred, and therefore they are but few.
2. Our days may be numbered, and Therefore they Are but few.
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If he had said years, yet seeing every body can count them, we could not justly look upon them as long.
If he had said Years, yet seeing every body can count them, we could not justly look upon them as long.
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That which every man can reckon is but little; and that is infinite which no man can number.
That which every man can reckon is but little; and that is infinite which no man can number.
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As who can tell the dayes of eternity? What thought can conceive the duration of God who ever was and is and will be? But every fool can tell what the dayes of man is if he will but set his mind to the account.
As who can tell the days of eternity? What Thought can conceive the duration of God who ever was and is and will be? But every fool can tell what the days of man is if he will but Set his mind to the account.
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You can say of man no more but that he hath been so many years, and that he is, and no body can tell whether he shall be.
You can say of man no more but that he hath been so many Years, and that he is, and no body can tell whither he shall be.
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Here you are at a stop, unless you will at random speak of a few dayes that perhaps shall never come;
Here you Are At a stop, unless you will At random speak of a few days that perhaps shall never come;
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or if they do, Moses dare let his pen run no further then eighty year, and these pass away as a tale that is told.
or if they do, Moses Dare let his pen run no further then eighty year, and these pass away as a tale that is told.
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Or if you will venture to tell by the Son of Sirachs account, they are but a hundred, according as you read in Eccles. 18.9.10. The number of mans dayes at the most are but an bundred years;
Or if you will venture to tell by the Son of Sirachs account, they Are but a hundred, according as you read in Eccles. 18.9.10. The number of men days At the most Are but an bundred Years;
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as a drop of water to the Sea, and a gravel stone in comparison of the sand, so are a thousand years to the dayes of eternity.as a drop of water to the Sea, and a gravel stone in comparison of the sand, so Are a thousand Years to the days of eternity.
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Which if we did seriously believe, then first we should not desire, love, or design any thing in this world,
Which if we did seriously believe, then First we should not desire, love, or Design any thing in this world,
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as though we should live to the years of Methusaleh, or be like Melchizedeck, without end of dayes.
as though we should live to the Years of Methuselah, or be like Melchizedeck, without end of days.
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How soon might we tell what would content us, if we could but tell our dayes aright? what a just measure should we set to all our affections,
How soon might we tell what would content us, if we could but tell our days aright? what a just measure should we Set to all our affections,
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if we had but once measured our time and drawn it into a narrow compass? innumerable designs would vanish out of our minds,
if we had but once measured our time and drawn it into a narrow compass? innumerable designs would vanish out of our minds,
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even as a shadow doth when the Sun shrinks in his head, if we did but look upon our selves as a shadow,
even as a shadow does when the Sun shrinks in his head, if we did but look upon our selves as a shadow,
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and our lives as a vapour that goes out of our mouths.
and our lives as a vapour that Goes out of our mouths.
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And secondly, if we did seriously think what a few figures will serve to number our years when we have their total sum,
And secondly, if we did seriously think what a few figures will serve to number our Years when we have their total sum,
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and how many of them are spent before we can do any more then a Beast,
and how many of them Are spent before we can do any more then a Beast,
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and how many we cast away without considering after we are men, and how many necessary refreshments by meat and drink,
and how many we cast away without considering After we Are men, and how many necessary refreshments by meat and drink,
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and sleep, will still devour, we would not be so prodigal and lavish of the small number that remains,
and sleep, will still devour, we would not be so prodigal and lavish of the small number that remains,
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but save them for good uses and the service of our souls.
but save them for good uses and the service of our Souls.
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We would never indure to be such spend thrists of that of which only we can be honestly covetous,
We would never endure to be such spend thrists of that of which only we can be honestly covetous,
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but rate our time at such a price, that one minute of it would seem more valuable then all the world.
but rate our time At such a price, that one minute of it would seem more valuable then all the world.
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The belief of these things that men account so common, that they scarce think of them, would not suffer men to be so late before they begin to live.
The belief of these things that men account so Common, that they scarce think of them, would not suffer men to be so late before they begin to live.
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They would instantly step beyond resolution, and labour to do their work lest they should have no time to do it in.
They would instantly step beyond resolution, and labour to do their work lest they should have no time to do it in.
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It is a wise and good saying of Seneca, Male vivunt qui semper vivere incipiunt. They never live well who are always beginning to live.
It is a wise and good saying of Senecca, Male Vivunt qui semper vivere incipiunt. They never live well who Are always beginning to live.
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Yet this is the state of most men in the world who are at all awakened, they resolve to live too morrow or the next week,
Yet this is the state of most men in the world who Are At all awakened, they resolve to live too morrow or the next Week,
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when their business is over, and then they resolve again, and set another day, or perhaps they pray,
when their business is over, and then they resolve again, and Set Another day, or perhaps they pray,
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and read, and begin a better life for a few dayes, at the end of which some occasion breaks off all:
and read, and begin a better life for a few days, At the end of which Some occasion breaks off all:
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And then they are to begin again, and new resolutions come into their minds, and if God be content to stay their leisure a few dayes hence, he shall hear more of them:
And then they Are to begin again, and new resolutions come into their minds, and if God be content to stay their leisure a few days hence, he shall hear more of them:
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As if they had their times in their own hands, and could make death wait upon them till they thought good to come to their graves.
As if they had their times in their own hands, and could make death wait upon them till they Thought good to come to their graves.
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How strangely do men forget themselves? how dead do many good notions lie in their minds? one would think they were in a dream;
How strangely do men forget themselves? how dead do many good notions lie in their minds? one would think they were in a dream;
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for like men in a sleep, they say yea and no to all the questions we ask,
for like men in a sleep, they say yea and no to all the questions we ask,
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and yet remember nothing that is said. Ask them if their life be short, and their dayes uncertain;
and yet Remember nothing that is said. Ask them if their life be short, and their days uncertain;
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they will fetch a sigh & say that all flesh is grass, or as the flower of grass that soon fadeth away:
they will fetch a sighs & say that all Flesh is grass, or as the flower of grass that soon fades away:
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Ask them if they have no work to do but may take their pleasure, and they say that all eternity depends on this moment, that their work is great,
Ask them if they have no work to do but may take their pleasure, and they say that all eternity depends on this moment, that their work is great,
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and their time is little, and their account is dreadful.
and their time is little, and their account is dreadful.
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Ask them if God will take the dregs of their time, and be content with the bottom of their dayes,
Ask them if God will take the dregs of their time, and be content with the bottom of their days,
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and they will judge it unreasonable.
and they will judge it unreasonable.
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Yea ask them if it be fit that he should let such live that do nothing for him,
Yea ask them if it be fit that he should let such live that do nothing for him,
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and they cannot but say that we kill vermin, caterpillers, and such like things that destroy Gods Creatures,
and they cannot but say that we kill vermin, caterpillars, and such like things that destroy God's Creatures,
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but bring no good to the world.
but bring no good to the world.
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Would you not expect now that they who make such acknowledgements, should be busie about their salvation? would you not imagine that they esteemed time more then thousands of gold and silver? Alas,!
Would you not expect now that they who make such acknowledgements, should be busy about their salvation? would you not imagine that they esteemed time more then thousands of gold and silver? Alas,!
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their senses are all lockt up, they are fast asleep, though they thus speak;
their Senses Are all locked up, they Are fast asleep, though they thus speak;
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not one syllable of this comes from their hearts, but they talk of dying and the grave as if they had seen nor thought of either.
not one syllable of this comes from their hearts, but they talk of dying and the grave as if they had seen nor Thought of either.
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If they had a thousand years still to live in the world, they could not be more drousie about their souls,
If they had a thousand Years still to live in the world, they could not be more drowsy about their Souls,
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nor more expensive and wastefull of their precious hours, then they are in this short moment of which they talk.
nor more expensive and wasteful of their precious hours, then they Are in this short moment of which they talk.
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Awake, Awake for the sake of your poor souls.
Awake, Awake for the sake of your poor Souls.
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Let it feel it self I beseech you, and shake off these heavy and sleepy thoughts that hang upon its mind.
Let it feel it self I beseech you, and shake off these heavy and sleepy thoughts that hang upon its mind.
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O let it not talk like the soul of a bird that prattles according as it is taught,
O let it not talk like the soul of a bird that prattles according as it is taught,
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but let it look into a grave, let it reason with it self about the true number of our dayes, let it speak its sense to the full,
but let it look into a grave, let it reason with it self about the true number of our days, let it speak its sense to the full,
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and state things so that thou mayst not only resolve to live, but make account that thou must either live now or never,
and state things so that thou Mayest not only resolve to live, but make account that thou must either live now or never,
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for any thing thy soul can tell.
for any thing thy soul can tell.
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If I could see any soul looking forth out of its Tomb, and mind lifting up its head,
If I could see any soul looking forth out of its Tomb, and mind lifting up its head,
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and demanding leave of the body that it may live, how blessed an hour should I count this!
and demanding leave of the body that it may live, how blessed an hour should I count this!
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I would reckon it among the best times of my life, and it would turn all my present sorrow into joy, that God hath got a friend when I lost one.
I would reckon it among the best times of my life, and it would turn all my present sorrow into joy, that God hath god a friend when I lost one.
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O let us not wound the air with noises of death and judgement, and your hearts remain insensible and unmoved.
O let us not wound the air with noises of death and judgement, and your hearts remain insensible and unmoved.
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Let us not seem as fools that fill the world with sounds and clamours, which no body heeds or gives ear unto.
Let us not seem as Fools that fill the world with sounds and clamours, which no body heeds or gives ear unto.
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Who do we preach unto but men? what do we preach for, if you will not beleive? to what purpose do we call for belief if you will not consider? and how should it come to pass that a thing of daily occurrence as death is, should work no more if men did consider? We could find no worse entertainment from a herd of beasts then we do from many men,
Who do we preach unto but men? what do we preach for, if you will not believe? to what purpose do we call for belief if you will not Consider? and how should it come to pass that a thing of daily occurrence as death is, should work no more if men did Consider? We could find no Worse entertainment from a heard of beasts then we do from many men,
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if we should preach unto them:
if we should preach unto them:
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And we shall be as unsuccessfull upon inconsiderate men, as upon the Birds that fly over our heads;
And we shall be as unsuccessful upon inconsiderate men, as upon the Birds that fly over our Heads;
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for men that will not consider, will not be men. Therefore I beseech you resolve to take things into your more retired thoughts;
for men that will not Consider, will not be men. Therefore I beseech you resolve to take things into your more retired thoughts;
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and whosoever he be that lays.
and whosoever he be that lays.
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his eyes upon these Papers, let him well consider what I have to say upon the third Observation which is chiefly intended, and it is this.
his eyes upon these Papers, let him well Consider what I have to say upon the third Observation which is chiefly intended, and it is this.
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The right numbring of our dayes is earnestly and diligently to be enquired out. It is plain enough from the prayer of this man of God.The right numbering of our days is earnestly and diligently to be inquired out. It is plain enough from the prayer of this man of God.
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For his prayer for learning shewes that we are highly concerned in the numbring of our dayes;
For his prayer for learning shows that we Are highly concerned in the numbering of our days;
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and his prayer to be taught So, signifies that he desires to be taught as is before expressed in the Psalm;
and his prayer to be taught So, signifies that he Desires to be taught as is before expressed in the Psalm;
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or else So signifies right or well without any mistake.
or Else So signifies right or well without any mistake.
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For we find the Hebrew word NONLATINALPHABET which is here rendred So, taken for right and well, as Numb. 27.7. NONLATINALPHABET &c. right have the daughters of Zelophedad spoken, &c. and 2 Kings 7. 9. the lepers say, NONLATINALPHABET We do not well, this day is a day of good tydings.
For we find the Hebrew word which is Here rendered So, taken for right and well, as Numb. 27.7. etc. right have the daughters of Zelophedad spoken, etc. and 2 Kings 7. 9. the lepers say, We do not well, this day is a day of good tidings.
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And therefore thus we may render the Psalmists words, Teach us aright and well to number our dayes, or Teach,
And Therefore thus we may render the Psalmists words, Teach us aright and well to number our days, or Teach,
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so as we should, &c. But the sense will be the same every way, because we shall reckon aright if we number So as he spoke before in the Psalm.
so as we should, etc. But the sense will be the same every Way, Because we shall reckon aright if we number So as he spoke before in the Psalm.
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How is that will you say? what is the right and good account?
How is that will you say? what is the right and good account?
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I shall spare the labour of giving you reasons why you should so diligently inquire, (in hope that you are a little awakened by what hath been said,
I shall spare the labour of giving you Reasons why you should so diligently inquire, (in hope that you Are a little awakened by what hath been said,
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and in fear that I should extend this discourse beyond the length of a Sermon) And answer to the Question as distinctly as I can with some reference unto what you find in this Psalm.
and in Fear that I should extend this discourse beyond the length of a Sermon) And answer to the Question as distinctly as I can with Some Referente unto what you find in this Psalm.
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The word numbring is a word of consideration, and signifies a meditating or casting in our mind, a serious thinking with our selves what our dayes are,
The word numbering is a word of consideration, and signifies a meditating or casting in our mind, a serious thinking with our selves what our days Are,
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and for what end and purpose our life is given unto us. And if we would not mistake in our accounts of which there is such danger, Then Let us number by ones.
and for what end and purpose our life is given unto us. And if we would not mistake in our accounts of which there is such danger, Then Let us number by ones.
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Let all our account be pure addition, and that but by unites.
Let all our account be pure addition, and that but by unites.
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Let us not multiply our dayes too fast in our own thoughts, nor venture to add one moment to another till God add it.
Let us not multiply our days too fast in our own thoughts, nor venture to add one moment to Another till God add it.
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I mean, we must reckon only upon what is present, and account that all our time that is to come, is in gods hands, which we must not number to our selves because it is none of our own.
I mean, we must reckon only upon what is present, and account that all our time that is to come, is in God's hands, which we must not number to our selves Because it is none of our own.
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And so ver. 3. the Psalmist saith, Thou turnest man to destruction, &c. i.e. Man is wholly in thy power,
And so for. 3. the Psalmist Says, Thou Turnest man to destruction, etc. i.e. Man is wholly in thy power,
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and he hath no more then thou givest him, and the next moment if thou saist return, he gives up the Ghost.
and he hath no more then thou givest him, and the next moment if thou Sayest return, he gives up the Ghost.
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This now therefore is only ours, and so we must set that down, and there stay till God bestow another moment upon us.
This now Therefore is only ours, and so we must Set that down, and there stay till God bestow Another moment upon us.
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He may be poor enough that will value his estate by what he hath only in hopes;
He may be poor enough that will valve his estate by what he hath only in hope's;
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and yet such an one is he that reckons his stock of time by what is future.
and yet such an one is he that reckons his stock of time by what is future.
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He was a distracted man who stood at the Key at Athens and took a note of all the goods in the Ships that came into the port and made account that they were his;
He was a distracted man who stood At the Key At Athens and took a note of all the goods in the Ships that Come into the port and made account that they were his;
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yet just such is the vanity of a man that puts more time into his accounts then this present instant;
yet just such is the vanity of a man that puts more time into his accounts then this present instant;
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for he reckons anothers goods, not his own, he takes that which is in the hands of God only (who was, is,
for he reckons another's goods, not his own, he Takes that which is in the hands of God only (who was, is,
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and is to come) to be his own proper possession. He that numbers thus, must reckon over again before he reckon right;
and is to come) to be his own proper possession. He that numbers thus, must reckon over again before he reckon right;
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and if he will account what is his, he must take great heed that he set not down in the summ that which is Gods, and none of his yet.
and if he will account what is his, he must take great heed that he Set not down in the sum that which is God's, and none of his yet.
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Let him say Now I am, and I shall be as long as God pleaseth, in whose hand is the breath of my nostnls.
Let him say Now I am, and I shall be as long as God Pleases, in whose hand is the breath of my nostnls.
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He that is hasty and quick in casting of accounts you know, is frequently mistaken;
He that is hasty and quick in casting of accounts you know, is frequently mistaken;
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and the surest way is to proceed leisurely and slowly that we may mind the figures and comprehend the numbers clearly in our thoughts.
and the Surest Way is to proceed leisurely and slowly that we may mind the figures and comprehend the numbers clearly in our thoughts.
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There is no less danger in letting our thoughts run too fast when we are about these sacred accounts;
There is no less danger in letting our thoughts run too fast when we Are about these sacred accounts;
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let us stay and pause, let our minds go along with the moments that number our time, but not outrun them;
let us stay and pause, let our minds go along with the moments that number our time, but not outrun them;
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for then all our accounts will be but a fancy because we have put into them more then is our own.
for then all our accounts will be but a fancy Because we have put into them more then is our own.
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If we could reckon thus, and tell no faster then God adds unto our dayes,
If we could reckon thus, and tell no faster then God adds unto our days,
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and increases our stock of time, then God would be more in our thoughts, we could not but be more sensible of our dependence upon him,
and increases our stock of time, then God would be more in our thoughts, we could not but be more sensible of our dependence upon him,
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and acknowledge him more feriously in all our wayes;
and acknowledge him more feriously in all our ways;
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we should be apt at every breath to look upon him as the Sun that continues the shadow of our lives;
we should be apt At every breath to look upon him as the Sun that continues the shadow of our lives;
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and likewise we should look upon our graves more then upon our houses or any thing else;
and likewise we should look upon our graves more then upon our houses or any thing Else;
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For as Lipsius well saith, our houses are but Inns, Cent. 4. Epist. 30. and our graves are our houses.
For as Lipsius well Says, our houses Are but Inns, Cent. 4. Epistle 30. and our graves Are our houses.
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2. Yet let us count those things that may put an end to our dayes, by greater numbers.
2. Yet let us count those things that may put an end to our days, by greater numbers.
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Or thus, Let us reckon that there are more enemies to life then one. Though we can tell but by ones when we number our dayes or moments rather;
Or thus, Let us reckon that there Are more enemies to life then one. Though we can tell but by ones when we number our days or moments rather;
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yet we may tell by twenties or hundreds when we number those things that may conclude and put a period to our time.
yet we may tell by twenties or hundreds when we number those things that may conclude and put a Period to our time.
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Look over a Bill of mortality and there you may tell thirty or forty diseases. Then add forty more to them, and two or three hundred more to that forty,
Look over a Bill of mortality and there you may tell thirty or forty diseases. Then add forty more to them, and two or three hundred more to that forty,
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and so proceed untill you come near to a thousand.
and so proceed until you come near to a thousand.
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For according to the account of some of the Jews, there are nine hundred and three diseases in the world .
For according to the account of Some of the jews, there Are nine hundred and three diseases in the world.
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And let us be sure in this account to put down more wayes to the grave then from a sick bed.
And let us be sure in this account to put down more ways to the grave then from a sick Bed.
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And above all take heed of that dotage to think that we must die of old age;
And above all take heed of that dotage to think that we must die of old age;
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for there are fewer die of that disease then any other in the world.
for there Are fewer die of that disease then any other in the world.
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We must think that our lives may suddenly be snatcht away, and not carried off leisurely by the steps of many days ilness.
We must think that our lives may suddenly be snatched away, and not carried off leisurely by the steps of many days illness.
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Some diseases do no sooner appear, then we vanish and disappear. An enemy sometimes gives no warning, but strikes us dead at one stroak.
some diseases do no sooner appear, then we vanish and disappear. an enemy sometime gives no warning, but strikes us dead At one stroke.
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And our sickness doth not alwayes lay seige to our strength wherein we trust, but we are blown up in a moment as the Israelites were, ver. 5.6.
And our sickness does not always lay siege to our strength wherein we trust, but we Are blown up in a moment as the Israelites were, ver. 5.6.
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Thou carriest them away as with a flood, &c. They were swept away with plagues, they fell before their foes, they went qu•ck into the pit,
Thou carriest them away as with a flood, etc. They were swept away with plagues, they fell before their foes, they went qu•ck into the pit,
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and were gone out of the world as soon as a dream out of our mind.
and were gone out of the world as soon as a dream out of our mind.
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And so still we see some are drowned in the water, others are strangled suddenly in their own blood,
And so still we see Some Are drowned in the water, Others Are strangled suddenly in their own blood,
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and a world of contingencies and casualties there are besides:
and a world of contingencies and casualties there Are beside:
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so that ten thousand things besides these nine hundred diseases, may put an end to our days.
so that ten thousand things beside these nine hundred diseases, may put an end to our days.
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Anacreon the Poet was choaked with the kernel of a grape;Anacreon the Poet was choked with the kernel of a grape;
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Aeschylus by the shell of a Tortoise which fell from an Eagles Talons, who mistook as was thought his bald Head for a white Rock.Aeschylus by the shell of a Tortoise which fell from an Eagles Talons, who mistook as was Thought his bald Head for a white Rock.
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An Emperour died by the scratch of a comb, and a Duke of Britany (as Lord Mountaigne tells us) was stifled to death in such a throng of people as is now in this place;
an Emperor died by the scratch of a comb, and a Duke of Britany (as Lord Montaigne tells us) was stifled to death in such a throng of people as is now in this place;
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one of the Kings of France died miserably by the chock of an Hogg;
one of the Kings of France died miserably by the chock of an Hogg;
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and a Brother of that Lords playing at Tennis, received a blow with a Ball a little above the right ear which struck him into his grave.
and a Brother of that lords playing At tennis, received a blow with a Ball a little above the right ear which struck him into his grave.
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What serious considerations would these things breed in us, if we thought of them? we should often say in our mind, What if now the house should fall? What if my foot should slip? what if I should be trodden under foot in this press,
What serious considerations would these things breed in us, if we Thought of them? we should often say in our mind, What if now the house should fallen? What if my foot should slip? what if I should be trodden under foot in this press,
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or drowned in this sweat? what if the Boat should overturn, or the Horse should throw me? What would become of me if my meat should choak me,
or drowned in this sweat? what if the Boat should overturn, or the Horse should throw me? What would become of me if my meat should choke me,
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or my drink should quench my life? What? then if I be not well provided, I go down in a moment to Hell.
or my drink should quench my life? What? then if I be not well provided, I go down in a moment to Hell.
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And therefore I must alwayes live well, that so I may never die suddenly.
And Therefore I must always live well, that so I may never die suddenly.
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The Cock in the Arabick fable, because he had overcome in a battle against another of his neighbouring Cocks, thought he had now no enemy, The Cock in the Arabic fable, Because he had overcome in a battle against Another of his neighbouring Cocks, Thought he had now no enemy,
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and therefore he got upon a top of the house, and began to crow and clap his wings in token of his triumph,
and Therefore he god upon a top of the house, and began to crow and clap his wings in token of his triumph,
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when behold on a sudden a Vultur comes and snatches this great Conqueror away.
when behold on a sudden a Vulture comes and snatches this great Conqueror away.
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Just such is the state of silly man, he overthrows some disease, and gets the better of it, he escapes in a battle,
Just such is the state of silly man, he overthrows Some disease, and gets the better of it, he escapes in a battle,
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and rejoyces as if now he were out of danger, when some accident or other lies in ambush for him and strikes him dead upon the place.
and rejoices as if now he were out of danger, when Some accident or other lies in ambush for him and strikes him dead upon the place.
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We must not therefore be secure at any time;
We must not Therefore be secure At any time;
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the strong man must not glory in his strength, nor the great man in the honour of his family and numerous progeny,
the strong man must not glory in his strength, nor the great man in the honour of his family and numerous progeny,
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for all may be cut off in a moment.
for all may be Cut off in a moment.
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I can not but here remember how three hundred of the Fab•i in Rome were slain in one day,
I can not but Here Remember how three hundred of the Fab•i in Room were slave in one day,
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and but one man of the Family left that was not extinct.
and but one man of the Family left that was not extinct.
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And about five hundred years agone, the whole family of the Justiniani in Venice perished in defence of their Countrey against Emanuel the Greek Emperor,
And about five hundred Years ago, the Whole family of the Justinian in Venice perished in defence of their Country against Emmanuel the Greek Emperor,
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except one only who was a Priest.
except one only who was a Priest.
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And Aventinus relates of a Count in the time of Henry the second Emperour, that had thirty Sons (besides eight Daughters) who attended on him to the Emperors court, And Aventinus relates of a Count in the time of Henry the second Emperor, that had thirty Sons (beside eight Daughters) who attended on him to the Emperor's court,
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and were all preferred to offices by him, and all died in a very short space of time.
and were all preferred to Offices by him, and all died in a very short Molle of time.
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And so in Scripture we find all Gideons children slain at once, except one; and the like of Ahabs, a wicked family, whom God intended to root out.
And so in Scripture we find all Gideons children slave At once, except one; and the like of Ahabs, a wicked family, whom God intended to root out.
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And yet which of us thinks that if we have nine or ten children, they may all die before us? Or who thinks that they may all die in a day? nay we are apt to imagine not only that we may stay in the world till we have done all we design,
And yet which of us thinks that if we have nine or ten children, they may all die before us? Or who thinks that they may all die in a day? nay we Are apt to imagine not only that we may stay in the world till we have done all we Design,
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but that we shall go out of the world the ordinary way, and not be let out at any new gate.
but that we shall go out of the world the ordinary Way, and not be let out At any new gate.
cc-acp cst pns12 vmb vvi av pp-f dt n1 dt j n1, cc xx vbi vvn av p-acp d j n1.
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Let us reform this error and be verily perswaded that there is a vast uncertainty of life and all worldly things,
Let us reform this error and be verily persuaded that there is a vast uncertainty of life and all worldly things,
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and that death is drest in a thou, sand shapes, and may be in every thing we see in the world.
and that death is dressed in a thou, sand shapes, and may be in every thing we see in the world.
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3. Make account that there is no greater enemy to life then sin. Sin is not to stand for one thing in our account but for a thousand,
3. Make account that there is no greater enemy to life then since. since is not to stand for one thing in our account but for a thousand,
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for all the miseries and evils that can be reckoned up.
for all the misery's and evils that can be reckoned up.
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The Stone, the Gout, the Plague, &c. all the pains, and stinches and noisome evils that were ever heard of, are in the Womb of sin,
The Stone, the Gout, the Plague, etc. all the pains, and stinches and noisome evils that were ever herd of, Are in the Womb of since,
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and therefore reckon a sinfull life to be of all other the most uncertain, and that which provokes the holy God to shorten our days.
and Therefore reckon a sinful life to be of all other the most uncertain, and that which provokes the holy God to shorten our days.
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So you read, ver. 7, 8, 9. of this Psalm, that they were consumed in Gods anger,
So you read, ver. 7, 8, 9. of this Psalm, that they were consumed in God's anger,
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and their dayes passed away in his wrath, when he took notice of their rebellions, and saw how heinous their crimes were.
and their days passed away in his wrath, when he took notice of their rebellions, and saw how heinous their crimes were.
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If you will believe the wise man, the years of the wicked shall be shortned, Prov. 10.27.
If you will believe the wise man, the Years of the wicked shall be shortened, Curae 10.27.
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Or if you will believe his Father, God shall shoot at them; with an arrow suddenly shall they be wounded, Psal. 64.7.
Or if you will believe his Father, God shall shoot At them; with an arrow suddenly shall they be wounded, Psalm 64.7.
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Or the Prophet Malachi, by whom God saith, I will be a swift witness against the Sorcerers and Adulterers,
Or the Prophet Malachi, by whom God Says, I will be a swift witness against the Sorcerers and Adulterers,
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and against false swearers, and against those that oppress the hireling in his wages, &c. Hear what Observations one of Jobs friends made, Job 20.4, 5.6.and against false swearers, and against those that oppress the hireling in his wages, etc. Hear what Observations one of Jobs Friends made, Job 20.4, 5.6.
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Ever since man was placed upon the earth it was a known rule, that the triumphing of the wicked is short,
Ever since man was placed upon the earth it was a known Rule, that the triumphing of the wicked is short,
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and the joy of the hypocrite but for a moment; though his excellency mount up to the heavens, and his head reach unto the clouds,
and the joy of the hypocrite but for a moment; though his excellency mount up to the heavens, and his head reach unto the Clouds,
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yet he shall perish for ever like his own dung;
yet he shall perish for ever like his own dung;
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they which have seen him, shall say where is he? He shall flee away like a dream and shall not be found, he shall be chased away like a vision of the night.
they which have seen him, shall say where is he? He shall flee away like a dream and shall not be found, he shall be chased away like a vision of the night.
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And Job himself doth assent to the truth of the Observation, when he saith, cap. 21.17, 18. How oft is the Candle of the wicked put out? And how oft cometh their destruction upon them? God distributeth sorrows in his anger.
And Job himself does assent to the truth of the Observation, when he Says, cap. 21.17, 18. How oft is the Candle of the wicked put out? And how oft comes their destruction upon them? God distributeth sorrows in his anger.
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They are as stubble before the wind, and as chaff that the storm carrieth away.
They Are as stubble before the wind, and as chaff that the storm Carrieth away.
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This Consideration might a little stop men in their violent pursuit of sinfull and unlawful desires.
This Consideration might a little stop men in their violent pursuit of sinful and unlawful Desires.
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If they would but think that every sin may strik off a figure or two from their lives, that every act of it may cut their dayes some moments shorter, what heart could they have to sin? With what pleasure could they drink if they thought that it were poyson? how could they indure passion and revenge,
If they would but think that every since may strike off a figure or two from their lives, that every act of it may Cut their days Some moments shorter, what heart could they have to since? With what pleasure could they drink if they Thought that it were poison? how could they endure passion and revenge,
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if they thought it would send a fire into their bones? and yet there is all reason that we should expect it should be so (unless God think fit to alter the course of things for what ends he sees best in his Government of the world) seeing none are such a trouble and burden to mankind as wicked men.
if they Thought it would send a fire into their bones? and yet there is all reason that we should expect it should be so (unless God think fit to altar the course of things for what ends he sees best in his Government of the world) seeing none Are such a trouble and burden to mankind as wicked men.
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He that is so prodigal of his time, hath little reason to think that God should give him more in whose hands it only is.
He that is so prodigal of his time, hath little reason to think that God should give him more in whose hands it only is.
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He knows not what to do with that he hath already, and therefore how can he with any face come to begg for a day longer to dishonour God! Wonder in thy self that Gods lets thee live who knowst not how to live.
He knows not what to do with that he hath already, and Therefore how can he with any face come to beg for a day longer to dishonour God! Wonder in thy self that God's lets thee live who Knowest not how to live.
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Admire that he should give thee any time who knowest not how to use it.
Admire that he should give thee any time who Knowest not how to use it.
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And let this one thing lead thee to repentance, and not make thee presume to continue in the same unreasonable mispence.
And let this one thing led thee to Repentance, and not make thee presume to continue in the same unreasonable Misppence.
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Me thinks every sinner when he is sick should think of nothing but dying, and yet they think the least of it.
Me thinks every sinner when he is sick should think of nothing but dying, and yet they think the least of it.
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Me thinks they should be in a horrible fright, and never imagine to escape (seeing they do no good) unless they have less reason then the Hogg in the Arabick fable.
Me thinks they should be in a horrible fright, and never imagine to escape (seeing they do no good) unless they have less reason then the Hogg in the Arabic fable.
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That tells us that a Butcher carrying three creatures upon his Horse, a Sheep, a Goat and a Hogg;
That tells us that a Butcher carrying three creatures upon his Horse, a Sheep, a Goat and a Hogg;
cst vvz pno12 d dt n1 vvg crd n2 p-acp po31 n1, dt n1, dt n1 cc dt np1;
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the two former lay very quiet and still, but the Hogg kickt and cried and never rested.
the two former lay very quiet and still, but the Hogg Kicked and cried and never rested.
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Thereupon the man said, Why art thou so impatient when the other two are so quiet? The Hogg answered, Every one knows himself;
Thereupon the man said, Why art thou so impatient when the other two Are so quiet? The Hogg answered, Every one knows himself;
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and the Sheep knows that he is brought into the City for his Wools sake,
and the Sheep knows that he is brought into the city for his Wools sake,
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and the Goat for the sake of his Milk, and so they need take no care;
and the Goat for the sake of his Milk, and so they need take no care;
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but I alas know very well that I have neither Wool nor Milk, but that assoon as I come into the City I must be killed,
but I alas know very well that I have neither Wool nor Milk, but that As soon as I come into the city I must be killed,
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for that is all that I am good for.
for that is all that I am good for.
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A wicked man must be worse then such a Swine that doth not think every plague will sweep him away,
A wicked man must be Worse then such a Swine that does not think every plague will sweep him away,
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and that when there is a great mortality he shall be one of the dead;
and that when there is a great mortality he shall be one of the dead;
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for he is good for nothing else but to be killed, and to make some room for a better person to stand up in that place which he takes up in the world.
for he is good for nothing Else but to be killed, and to make Some room for a better person to stand up in that place which he Takes up in the world.
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But if God be pleased for the punishment of others, and to punish them worse hereafter, to let them stay still here, Let them know that a sinfull life is a meer death (as the Apostle saith of the lascivious Woman, 1 Tim. 5.6.) and they can expect nothing hereafter but such a state as will make them wish they had died sooner here.
But if God be pleased for the punishment of Others, and to Punish them Worse hereafter, to let them stay still Here, Let them know that a sinful life is a mere death (as the Apostle Says of the lascivious Woman, 1 Tim. 5.6.) and they can expect nothing hereafter but such a state as will make them wish they had died sooner Here.
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4. Reckon that no mans life seems shorter then his that thinks not often how short it is.
4. Reckon that no men life seems shorter then his that thinks not often how short it is.
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Time never seems to pass away so swiftly as when we are thinking of something else then our time.
Time never seems to pass away so swiftly as when we Are thinking of something Else then our time.
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I told you life is very short of it self, and we must reckon it by minutes rather then years,
I told you life is very short of it self, and we must reckon it by minutes rather then Years,
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or by fractions rather then whole numbers, and yet it is still shorter in our thoughts,
or by fractions rather then Whole numbers, and yet it is still shorter in our thoughts,
cc p-acp n2 av av j-jn n2, cc av pn31 vbz av jc p-acp po12 n2,
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because we mind not how these minutes run away.
Because we mind not how these minutes run away.
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They are as a steep, saith the Psalmist, ver. 5. and in sleep you know there is no observation of time at all,They Are as a steep, Says the Psalmist, ver. 5. and in sleep you know there is no observation of time At all,
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but a night seems as one moment.
but a night seems as one moment.
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How soon is an hour gone when we are in any pleasure? Yea in business or any imployment which takes up our mind,
How soon is an hour gone when we Are in any pleasure? Yea in business or any employment which Takes up our mind,
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how quickly is a day flown away? A day seems but as an hour to him that thinks not at all of his day.
how quickly is a day flown away? A day seems but as an hour to him that thinks not At all of his day.
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Just as a man that is in a journey, who talks or reads or thinks, is come to the end of it before he thought that he was near the place;
Just as a man that is in a journey, who talks or reads or thinks, is come to the end of it before he Thought that he was near the place;
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so it is with every one of us;
so it is with every one of us;
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our life is gone and we know not how, while we think of all things but only of our life.
our life is gone and we know not how, while we think of all things but only of our life.
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He seems to himself not to have lived at all that minds not how his time passes away,
He seems to himself not to have lived At all that minds not how his time passes away,
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because it slips through his fingers and he feels it not.
Because it slips through his fingers and he feels it not.
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His thoughts being busied alwayes about other things, a year to him is but as a day,
His thoughts being busied always about other things, a year to him is but as a day,
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and he complains miserably when he comes to die that God hath given him no longer time.
and he complains miserably when he comes to die that God hath given him no longer time.
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If we did consider this, we should often think how our time spends, and that would make us labour to spend it well.
If we did Consider this, we should often think how our time spends, and that would make us labour to spend it well.
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We should think what our life is and how it goes, and that would make us prolong it by doing of Good.
We should think what our life is and how it Goes, and that would make us prolong it by doing of Good.
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For life seems long to no man so much as to him that minds how it passes on,
For life seems long to no man so much as to him that minds how it passes on,
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and how many hours he hath for to imploy, and who doth some thing in those hours.
and how many hours he hath for to employ, and who does Some thing in those hours.
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His very work will tell him that he hath lived, or else he could not have done so many things.
His very work will tell him that he hath lived, or Else he could not have done so many things.
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5. We must account that in our life there will be some nights as well as days.
5. We must account that in our life there will be Some nights as well as days.
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We must not expect all kind usage from the world, but look to meet with much trouble and sorrow.
We must not expect all kind usage from the world, but look to meet with much trouble and sorrow.
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So ver. 10. the Psalmist tells us, That if we live till Eighty years, our strength will be but labour and sorrow,
So ver. 10. the Psalmist tells us, That if we live till Eighty Years, our strength will be but labour and sorrow,
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and besides you see from what hath been said, that we must indure much grief before that, from the loss of our friends and relations that God takes away, besides all the vexation that will be apt to arise from other accidents.
and beside you see from what hath been said, that we must endure much grief before that, from the loss of our Friends and relations that God Takes away, beside all the vexation that will be apt to arise from other accidents.
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It is a foolish flattery of our selves, to think that all ours must be Halcyon daies,
It is a foolish flattery of our selves, to think that all ours must be Halcyon days,
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and that no disgust shall wrinkle our foreheads, nor no black vail be cast over our faces.
and that no disgust shall wrinkle our foreheads, nor no black Vail be cast over our faces.
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We had better reckon truly, and put down more black daies than white in our Calendar;
We had better reckon truly, and put down more black days than white in our Calendar;
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and then if they be fairer than we expect, our contentment will be the greater; and howsoever the thoughts of trouble will make us desire more after our Fathers house,
and then if they be Fairer than we expect, our contentment will be the greater; and howsoever the thoughts of trouble will make us desire more After our Father's house,
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and long more in our hearts for the heavenly Country.
and long more in our hearts for the heavenly Country.
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The travell and toyl here would make us have a care top rovide for our rest with the people of God;
The travel and toil Here would make us have a care top rovide for our rest with the people of God;
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and these black nights of affliction, for the eternall day that knows no night at all.
and these black nights of affliction, for the Eternal day that knows no night At all.
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We should not be so much in love with life, if we did reckon upon the evils of it; We should not be so much in love with life, if we did reckon upon the evils of it;
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nor so much in fear of death, if we considered how many wayes we die daily. nor so much in Fear of death, if we considered how many ways we die daily.
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What pleasure is there in living when we are eighty year old, when we are a burden to our selves,
What pleasure is there in living when we Are eighty year old, when we Are a burden to our selves,
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and too oft to others what contentment can we have? What chear can there be when those that look out of the window are darkned? when the sound of the grinding is low,
and too oft to Others what contentment can we have? What cheer can there be when those that look out of the window Are darkened? when the found of the grinding is low,
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and we rise up at the voice of every bird, and al the daughters of musick are brought down? i. e. when we have lost our eyes,
and we rise up At the voice of every bird, and all the daughters of music Are brought down? i. e. when we have lost our eyes,
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and teeth, and voice, and sleep, and are but a little distance from a clod of earth, what joy can we feel in our hearts? And yet this is the time that we would fain live to,
and teeth, and voice, and sleep, and Are but a little distance from a clod of earth, what joy can we feel in our hearts? And yet this is the time that we would fain live to,
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though we creep to it upon our hands and feet through a world of mire and dirt, and swim through the waters of many afflictions to be more miserable.
though we creep to it upon our hands and feet through a world of mire and dirt, and swim through the waters of many afflictions to be more miserable.
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I am of Cardans mind, that if the life of man should last five hundred or six hundred years, many a one would make away themselves out of madness and desperation (there are so many miseries that befall them,) and yet we are now madly desirous to live till we be weary of life.
I am of Cardans mind, that if the life of man should last five hundred or six hundred Years, many a one would make away themselves out of madness and desperation (there Are so many misery's that befall them,) and yet we Are now madly desirous to live till we be weary of life.
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Let us think that life if it be long may be but a kind of death,
Let us think that life if it be long may be but a kind of death,
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and nothing will comfort us then, but the hopes of another life.
and nothing will Comfort us then, but the hope's of Another life.
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It was a sharp saying of Caesars to one of his Guard, that by reason of his craziness, asked his leave that he might cause himself to be put to death;
It was a sharp saying of Caesars to one of his Guard, that by reason of his craziness, asked his leave that he might cause himself to be put to death;
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Dost thou think then that thou art alive? Alas!Dost thou think then that thou art alive? Alas!
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such a decrepit thing as man is, when he comes to Old age, is but a walking Carcase that is ready at every step to stumble upon its Graves.
such a decrepit thing as man is, when he comes to Old age, is but a walking Carcase that is ready At every step to Stumble upon its Graves.
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Yea death is preying upon us every day, he gets a mouth full of our flesh every moment,
Yea death is preying upon us every day, he gets a Mouth full of our Flesh every moment,
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and sometimes by a sickness, even eats us to the very bone;
and sometime by a sickness, even eats us to the very bone;
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and then though we recruit again and repaire our bodies, yet we do but make food for new diseases.
and then though we recruit again and repair our bodies, yet we do but make food for new diseases.
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It is said to Adam, In the day thou eatest thereof thou shalt dye, which teaches us that we are next dore to death every day,
It is said to Adam, In the day thou Eatest thereof thou shalt die, which Teaches us that we Are next door to death every day,
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and that we do not so much live as borrow something from death, and if we live long, it will make us pay intollerable usury for not paying our lives sooner.
and that we do not so much live as borrow something from death, and if we live long, it will make us pay intolerable Usury for not paying our lives sooner.
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As these things will correct our mistakes about the length and quality of our daies,
As these things will correct our mistakes about the length and quality of our days,
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so I shall now adde some things that will teach us better the use of them.
so I shall now add Some things that will teach us better the use of them.
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6. We must reckon our daies by our work and not by our time, by what we do,
6. We must reckon our days by our work and not by our time, by what we do,
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and not by what we are.
and not by what we Are.
cc xx p-acp r-crq pns12 vbr.
(5) text (DIV1)
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502
Let us account that the longest day which is best spent, and that the oldest life which is most holy.Let us account that the longest day which is best spent, and that the oldest life which is most holy.
vvb pno12 vvi d dt js n1 r-crq vbz js vvn, cc d dt js n1 r-crq vbz av-ds j.
(5) text (DIV1)
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503
NONLATINALPHABET. A long life is not the best but a good life. . A long life is not the best but a good life.
. dt j n1 vbz xx dt av-j p-acp dt j n1.
(5) text (DIV1)
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504
As we do not commend (saith he) him that hath played a great while on an Instrument, or made a long Oration,
As we do not commend (Says he) him that hath played a great while on an Instrument, or made a long Oration,
c-acp pns12 vdb xx vvi (vvz pns31) pno31 cst vhz vvn dt j n1 p-acp dt n1, cc vvd dt j n1,
(5) text (DIV1)
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505
but him that hath played and spoken well, and as we account those Creatures best that give us most profit in a short time,
but him that hath played and spoken well, and as we account those Creatures best that give us most profit in a short time,
cc-acp pno31 cst vhz vvn cc vvn av, cc c-acp pns12 vvb d n2 av-js cst vvb pno12 av-ds n1 p-acp dt j n1,
(5) text (DIV1)
48
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506
and every where we see maturity preferred before length of age, so it ought to be among our selves.
and every where we see maturity preferred before length of age, so it ought to be among our selves.
cc d c-crq pns12 vvb n1 vvn p-acp n1 pp-f n1, av pn31 vmd pc-acp vbi p-acp po12 n2.
(5) text (DIV1)
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507
They are the worthiest persons, and have lived longest in the world, who have brought the greatest benefit unto it,
They Are the Worthiest Persons, and have lived longest in the world, who have brought the greatest benefit unto it,
pns32 vbr dt js n2, cc vhb vvn js p-acp dt n1, r-crq vhb vvn dt js n1 p-acp pn31,
(5) text (DIV1)
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508
and made the greatest advantage of their time to the service of God and of Men.
and made the greatest advantage of their time to the service of God and of Men.
cc vvd dt js n1 pp-f po32 n1 p-acp dt n1 pp-f np1 cc pp-f n2.
(5) text (DIV1)
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509
Let our Conscience therefore be the Ephemeris or Diary of our life.
Let our Conscience Therefore be the Ephemeris or Diary of our life.
vvb po12 n1 av vbi dt fw-la cc n1 pp-f po12 n1.
(5) text (DIV1)
48
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510
Let us not reckon by the Almanack, but by the Book of God, how much we live.
Let us not reckon by the Almanac, but by the Book of God, how much we live.
vvb pno12 xx vvi p-acp dt n1, cc-acp p-acp dt n1 pp-f np1, c-crq av-d pns12 vvb.
(5) text (DIV1)
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511
And let us account that he who lives godlily lives long, and that other men live not at all.
And let us account that he who lives godlily lives long, and that other men live not At all.
cc vvb pno12 vvi cst pns31 r-crq vvz av-j n2 av-j, cc d j-jn n2 vvb xx p-acp d.
(5) text (DIV1)
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512
We must not say that a man hath lived seaventy years if he hath done nothing worthy of a man,
We must not say that a man hath lived seaventy Years if he hath done nothing worthy of a man,
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(5) text (DIV1)
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513
but that he hath been so long.
but that he hath been so long.
cc-acp cst pns31 vhz vbn av av-j.
(5) text (DIV1)
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514
Diu fuit, sed parum vixit, he had a great many daies, but lived few or none. Diu fuit, sed Parum vixit, he had a great many days, but lived few or none.
crd fw-la, fw-la fw-la fw-la, pns31 vhd dt j d n2, cc-acp vvd d cc pix.
(5) text (DIV1)
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515
In one sense most men may count their lives by nights rather then daies, for they are as men asleep,
In one sense most men may count their lives by nights rather then days, for they Are as men asleep,
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(5) text (DIV1)
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516
and do nothing at all that is the business and intent of life.
and do nothing At all that is the business and intent of life.
cc vdb pix p-acp d cst vbz dt n1 cc n1 pp-f n1.
(5) text (DIV1)
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517
They are as Childish in their desires, as weak in their fears, as unreasonable in their hopes,
They Are as Childish in their Desires, as weak in their fears, as unreasonable in their hope's,
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(5) text (DIV1)
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518
as impertinently and vainly imployed, as if they were but newly come into the world, and had not attained to the use of their Reason.
as impertinently and vainly employed, as if they were but newly come into the world, and had not attained to the use of their Reason.
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(5) text (DIV1)
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519
Shall we think a man hath lived because he is a yard higher then he was? is this enough to denominate us men, that we have hair growing upon our Chin? No, there are more Children then those that are in Coats,
Shall we think a man hath lived Because he is a yard higher then he was? is this enough to denominate us men, that we have hair growing upon our Chin? No, there Are more Children then those that Are in Coats,
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(5) text (DIV1)
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520
and while we look no further then the present life, we are but great Infants, and are at play with Babies. And alas!
and while we look no further then the present life, we Are but great Infants, and Are At play with Babies. And alas!
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(5) text (DIV1)
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521
if we account the right way by our work and improvement of our selves in true understanding, Conscience and godliness, the best of us must reckon fewer years then eighty;
if we account the right Way by our work and improvement of our selves in true understanding, Conscience and godliness, the best of us must reckon fewer Years then eighty;
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(5) text (DIV1)
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522
for how little of this time do we truly live.
for how little of this time do we truly live.
p-acp c-crq j pp-f d n1 vdb pns12 av-j vvb.
(5) text (DIV1)
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523
When we do no good we may say as the Emperour did Diem perdidi, I have clearly lost a day;
When we do no good we may say as the Emperor did Diem perdidi, I have clearly lost a day;
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(5) text (DIV1)
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524
I had as good not have been to day: you can scarce say that I was, if you look at the purpose of being.
I had as good not have been to day: you can scarce say that I was, if you look At the purpose of being.
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(5) text (DIV1)
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525
For to acknowledg God, and get acquaintance with him, to govern our selves in conformity to him, to do good to others, &c. are the great businesses of life;
For to acknowledge God, and get acquaintance with him, to govern our selves in conformity to him, to do good to Others, etc. Are the great businesses of life;
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(5) text (DIV1)
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526
and of him that minds not these chiefly, you may say, that there is such a thing called by such a name,
and of him that minds not these chiefly, you may say, that there is such a thing called by such a name,
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(5) text (DIV1)
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527
and that hath an existence, but you cannot say that the man lives. Shall we say that he sailed much, who was taken in a storme,
and that hath an existence, but you cannot say that the man lives. Shall we say that he sailed much, who was taken in a storm,
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(5) text (DIV1)
51
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528
as soon as he put out to Sea, who was tossed by contrary winds in a Circle to and fro,
as soon as he put out to Sea, who was tossed by contrary winds in a Circle to and from,
c-acp av c-acp pns31 vvd av p-acp n1, r-crq vbds vvn p-acp j-jn n2 p-acp dt n1 p-acp cc av,
(5) text (DIV1)
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529
and in conclusion is brought just where he was, when he first launcheth forth? Non ille multum navigavit, sed multum jactatus est, as Seneca well saith.
and in conclusion is brought just where he was, when he First launcheth forth? Non Isle multum navigavit, sed multum jactatus est, as Senecca well Says.
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(5) text (DIV1)
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He did not Saile much, but was tossed very much.
He did not Sail much, but was tossed very much.
pns31 vdd xx n1 av-d, cc-acp vbds vvn av av-d.
(5) text (DIV1)
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531
Shall we then say, that a man hath lived much, whose soul was filled with Aire and vanity,
Shall we then say, that a man hath lived much, whose soul was filled with Air and vanity,
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(5) text (DIV1)
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532
as soon as he was born;
as soon as he was born;
c-acp av c-acp pns31 vbds vvn;
(5) text (DIV1)
51
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533
who had tumbled to and fro in variety of business in the Sea of this world,
who had tumbled to and from in variety of business in the Sea of this world,
r-crq vhd vvn p-acp cc av p-acp n1 pp-f n1 p-acp dt n1 pp-f d n1,
(5) text (DIV1)
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534
and is never quiet in the pursuit of earthly affairs? Alas!
and is never quiet in the pursuit of earthly affairs? Alas!
cc vbz av j-jn p-acp dt n1 pp-f j n2? np1!
(5) text (DIV1)
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535
when he comes to the end of his daies he is as far from his part,
when he comes to the end of his days he is as Far from his part,
c-crq pns31 vvz p-acp dt n1 pp-f po31 n2 pns31 vbz a-acp av-j p-acp po31 n1,
(5) text (DIV1)
51
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536
as when he first began them;
as when he First began them;
c-acp c-crq pns31 ord vvd pno32;
(5) text (DIV1)
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537
Heaven is as far out of his reach (and further too) as when he lay in his mothers Womb. He was much busied, but he did nothing.
Heaven is as Far out of his reach (and further too) as when he lay in his mother's Womb. He was much busied, but he did nothing.
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(5) text (DIV1)
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He was much employed, but he lived idly. He was much employed, but he lived idly.
pns31 vbds av-d vvn, cc-acp pns31 vvd av-j.
(5) text (DIV1)
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539
For as I told you, daies and living are truly to be measured by the work of a man.
For as I told you, days and living Are truly to be measured by the work of a man.
c-acp c-acp pns11 vvd pn22, n2 cc vvg vbr av-j pc-acp vbi vvn p-acp dt n1 pp-f dt n1.
(5) text (DIV1)
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540
And therefore much less can you say, that he hath lived, who hath eaten and drank,
And Therefore much less can you say, that he hath lived, who hath eaten and drank,
cc av av-d av-dc vmb pn22 vvi, cst pns31 vhz vvn, r-crq vhz vvn cc vvd,
(5) text (DIV1)
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541
and got one of the same kind, &c. For so doth a Beast, and therefore all you can say, is that the Beast in him lived, but not the man.
and god one of the same kind, etc. For so does a Beast, and Therefore all you can say, is that the Beast in him lived, but not the man.
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(5) text (DIV1)
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542
And if we did reckon thus, and consider how much time this toy, and that trifle, this business and that service, this man and that woman have devoured, besides what every day will have for necessary uses:
And if we did reckon thus, and Consider how much time this toy, and that trifle, this business and that service, this man and that woman have devoured, beside what every day will have for necessary uses:
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(5) text (DIV1)
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543
Videbimus nos pauciores habere annos quam numeramus, we shall see that we have fewer years than we number. Videbimus nos pauciores habere annos quam numeramus, we shall see that we have fewer Years than we number.
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(5) text (DIV1)
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544
We say perhaps sixty years is our age, but we may set down ten, yea though we have seriously minded our great work.
We say perhaps sixty Years is our age, but we may Set down ten, yea though we have seriously minded our great work.
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(5) text (DIV1)
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545
Let us therefore hereafter when we ask our selves how old we are, reckon from that time that we are born again.
Let us Therefore hereafter when we ask our selves how old we Are, reckon from that time that we Are born again.
vvb pno12 av av c-crq pns12 vvb po12 n2 c-crq j pns12 vbr, vvb p-acp d n1 cst pns12 vbr vvn av.
(5) text (DIV1)
51
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546
And let us distinguish between time and what is done in time, for all creatures have time as well as we,
And let us distinguish between time and what is done in time, for all creatures have time as well as we,
cc vvb pno12 vvi p-acp n1 cc q-crq vbz vdn p-acp n1, c-acp d n2 vhb n1 c-acp av c-acp pns12,
(5) text (DIV1)
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547
and unless our work differ us from them our age will not. O be ashamed to be a child with a great beard!
and unless our work differ us from them our age will not. O be ashamed to be a child with a great beard!
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(5) text (DIV1)
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548
Blush to reckon forty or fifty years, when thou knowest not for what thou camest into the world.
Blush to reckon forty or fifty Years, when thou Knowest not for what thou camest into the world.
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(5) text (DIV1)
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549
Let not the Sun see thee again so void of the knowledg of Jesus Christ, as if thy soul were but newly dropt into thy body.
Let not the Sun see thee again so void of the knowledge of jesus christ, as if thy soul were but newly dropped into thy body.
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(5) text (DIV1)
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550
Be not twenty or forty years in learning to be sober;
Be not twenty or forty Years in learning to be Sobrium;
vbb xx crd cc crd n2 p-acp n1 pc-acp vbi j;
(5) text (DIV1)
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and for very shame let it not be said, that in so many years thou knowest not how to pray and represent thy needs to God.
and for very shame let it not be said, that in so many Years thou Knowest not how to pray and represent thy needs to God.
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(5) text (DIV1)
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552
How many years dost thou expect to live, if in so many thou canst not learn to mortifie one lust? If in the space of fifty years thou canst not get the victory over a cup of drink,
How many Years dost thou expect to live, if in so many thou Canst not Learn to mortify one lust? If in the Molle of fifty Years thou Canst not get the victory over a cup of drink,
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(5) text (DIV1)
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553
how many must God give thee to overcome all the rest of thy sinnes? If so long experience will not teach thee humility or contentedness, who can hope that thou shouldest live long enough to put on Jesus Christ,
how many must God give thee to overcome all the rest of thy Sins? If so long experience will not teach thee humility or contentedness, who can hope that thou Shouldst live long enough to put on jesus christ,
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(5) text (DIV1)
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554
and be conformed to all his Image? O live, live I beseech you as fast as you can,
and be conformed to all his Image? O live, live I beseech you as fast as you can,
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(5) text (DIV1)
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555
for it is certain that is little or nothing that we have lived.
for it is certain that is little or nothing that we have lived.
c-acp pn31 vbz j cst vbz j cc pix cst pns12 vhb vvn.
(5) text (DIV1)
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556
Seventhly, We must not account all dayes alike, or we must not measure our time by the length, but by the weight;
Seventhly, We must not account all days alike, or we must not measure our time by the length, but by the weight;
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(5) text (DIV1)
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557
not by its greatness, but by its worth.
not by its greatness, but by its worth.
xx p-acp po31 n1, cc-acp p-acp po31 n1.
(5) text (DIV1)
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558
Let us not measure our dayes (as we do) by the motion of the Sunne which we see,
Let us not measure our days (as we do) by the motion of the Sun which we see,
vvb pno12 xx vvi po12 n2 (c-acp pns12 vdb) p-acp dt n1 pp-f dt n1 r-crq pns12 vvb,
(5) text (DIV1)
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559
but by the shining of the Sonne of Righteousness upon our souls: not by the coelestiall bodies, but by the coelestiall inspirations.
but by the shining of the Son of Righteousness upon our Souls: not by the celestial bodies, but by the celestial inspirations.
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(5) text (DIV1)
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560
Think that a long time wherein there are many dayes of grace, and mind that time and improve it above all the rest.
Think that a long time wherein there Are many days of grace, and mind that time and improve it above all the rest.
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(5) text (DIV1)
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561
Alwayes think that time is of a different value as to the chief use of time;
Always think that time is of a different valve as to the chief use of time;
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(5) text (DIV1)
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562
and in some dayes we have more of opportunity though but the same time.
and in Some days we have more of opportunity though but the same time.
cc p-acp d n2 pns12 vhb dc pp-f n1 cs p-acp dt d n1.
(5) text (DIV1)
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563
This makes a great difference in our days if we well understand it, and should make us very watchfull to lay hold upon this flower of time when it presents it self unto us.
This makes a great difference in our days if we well understand it, and should make us very watchful to lay hold upon this flower of time when it presents it self unto us.
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(5) text (DIV1)
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564
A day of grace, a Lords day when God shall move upon our souls, such an opportunity as this,
A day of grace, a lords day when God shall move upon our Souls, such an opportunity as this,
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(5) text (DIV1)
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565
if God affect our hearts, is worth all our days beside when we are left unto our selves.
if God affect our hearts, is worth all our days beside when we Are left unto our selves.
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(5) text (DIV1)
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566
As to the purposes of holiness and getting nearer to Heaven, one moment, when the Spirit of God is upon us,
As to the Purposes of holiness and getting nearer to Heaven, one moment, when the Spirit of God is upon us,
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(5) text (DIV1)
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567
and strongly possesses our mind with good things, and breathes into us holy affections, is worth many hours,
and strongly Possesses our mind with good things, and breathes into us holy affections, is worth many hours,
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(5) text (DIV1)
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568
yea days and years when that is not with us, or doth not so powerfully incite us.
yea days and Years when that is not with us, or does not so powerfully incite us.
uh n2 cc n2 c-crq d vbz xx p-acp pno12, cc vdz xx av av-j vvi pno12.
(5) text (DIV1)
52
Page 38
569
Let us therefore imploy such time well, and set our selves to our business, earnestly entreating more of such time,
Let us Therefore employ such time well, and Set our selves to our business, earnestly entreating more of such time,
vvb pno12 av vvi d n1 av, cc vvb po12 n2 p-acp po12 n1, av-j vvg n1 pp-f d n1,
(5) text (DIV1)
52
Page 38
570
and that Gods Spirit will visit us more frequently with its company.
and that God's Spirit will visit us more frequently with its company.
cc cst ng1 n1 vmb vvi pno12 dc av-j p-acp po31 n1.
(5) text (DIV1)
52
Page 38
571
Then our work will go on fast, and if it be possible at all to recall the time past, it must be by doing that in a few moments, which naturally could not have been done in a whole Life.
Then our work will go on fast, and if it be possible At all to Recall the time past, it must be by doing that in a few moments, which naturally could not have been done in a Whole Life.
cs po12 n1 vmb vvi a-acp av-j, cc cs pn31 vbb j p-acp d pc-acp vvi dt n1 j, pn31 vmb vbi p-acp vdg d p-acp dt d n2, r-crq av-j vmd xx vhi vbn vdn p-acp dt j-jn n1.
(5) text (DIV1)
52
Page 38
572
We must value time hereafter as Mariners do at Sea, by the wind that blows upon us,
We must valve time hereafter as Mariners do At Sea, by the wind that blows upon us,
pns12 vmb vvi n1 av c-acp n2 vdb p-acp n1, p-acp dt n1 cst vvz p-acp pno12,
(5) text (DIV1)
52
Page 38
573
and then we must hoise up our Sailes.
and then we must hoist up our Sails.
cc av pns12 vmb vvi a-acp po12 n2.
(5) text (DIV1)
52
Page 38
574
We must look at some as Harvest daies, and then we must gather and lay up in store by hard labour;
We must look At Some as Harvest days, and then we must gather and lay up in store by hard labour;
pns12 vmb vvi p-acp d c-acp n1 n2, cc av pns12 vmb vvi cc vvi a-acp p-acp n1 p-acp j n1;
(5) text (DIV1)
52
Page 38
575
or as Market daies, and then we must buy what we want, and lay in provision for the following daies.
or as Market days, and then we must buy what we want, and lay in provision for the following days.
cc c-acp n1 n2, cc av pns12 vmb vvi r-crq pns12 vvb, cc vvd p-acp n1 p-acp dt j-vvg n2.
(5) text (DIV1)
52
Page 38
576
Yea the blackest day of affliction, if we were well skilled, might be numbred among the best times of our life;
Yea the Blackest day of affliction, if we were well skilled, might be numbered among the best times of our life;
uh dt js-jn n1 pp-f n1, cs pns12 vbdr av vvn, vmd vbi vvn p-acp dt js n2 pp-f po12 n1;
(5) text (DIV1)
52
Page 38
577
For God chastneth us for our profit, that we may be made parkers of his holiness.
For God Chasteneth us for our profit, that we may be made parkers of his holiness.
c-acp np1 vvz pno12 p-acp po12 n1, cst pns12 vmb vbi vvn n2 pp-f po31 n1.
(5) text (DIV1)
52
Page 39
578
Eighthly, Reckon time to stand in order to eternity. Consider it not in the absolute notion, but in the relative.
Eighthly, Reckon time to stand in order to eternity. Consider it not in the absolute notion, but in the relative.
j, vvb n1 pc-acp vvi p-acp n1 p-acp n1. np1 pn31 xx p-acp dt j n1, cc-acp p-acp dt j.
(5) text (DIV1)
53
Page 39
579
Look on it as a River running into the Ocean, and account that time it self must be accounted for.
Look on it as a River running into the Ocean, and account that time it self must be accounted for.
n1 p-acp pn31 p-acp dt n1 vvg p-acp dt n1, cc vvi d n1 pn31 n1 vmb vbi vvn p-acp.
(5) text (DIV1)
53
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580
So number thy dayes as to think that they must be numbered again by God. Think that time passeth, and yet that it remain upon thine account.
So number thy days as to think that they must be numbered again by God. Think that time passes, and yet that it remain upon thine account.
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(5) text (DIV1)
53
Page 39
581
Think that as thou art now, so to eternity thou shalt be.
Think that as thou art now, so to eternity thou shalt be.
vvb cst c-acp pns21 vb2r av, av p-acp n1 pns21 vm2 vbi.
(5) text (DIV1)
53
Page 39
582
Do not look upon thy life as a few dayes to be passed, and there is an end,
Do not look upon thy life as a few days to be passed, and there is an end,
vdb xx vvi p-acp po21 n1 p-acp dt d n2 pc-acp vbi vvn, cc pc-acp vbz dt n1,
(5) text (DIV1)
53
Page 39
583
but reckon so many dayes I have lived, and the next moment is eternity for any thing I can tell.
but reckon so many days I have lived, and the next moment is eternity for any thing I can tell.
cc-acp vvb av d n2 pns11 vhb vvn, cc dt ord n1 vbz n1 p-acp d n1 pns11 vmb vvi.
(5) text (DIV1)
53
Page 39
584
Everlastingness hangs upon this moment, and the state of the one depends on the state of the other;
Everlastingness hangs upon this moment, and the state of the one depends on the state of the other;
n1 vvz p-acp d n1, cc dt n1 pp-f dt crd vvz p-acp dt n1 pp-f dt j-jn;
(5) text (DIV1)
53
Page 39
585
as time is used by us, so shall we find our selves used in the other life.
as time is used by us, so shall we find our selves used in the other life.
c-acp n1 vbz vvn p-acp pno12, av vmb pns12 vvi po12 n2 vvn p-acp dt j-jn n1.
(5) text (DIV1)
53
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586
I doubt we seldom look on these two, as having a reference to each other;
I doubt we seldom look on these two, as having a Referente to each other;
pns11 vvb pns12 av vvb p-acp d crd, c-acp vhg dt n1 p-acp d n-jn;
(5) text (DIV1)
53
Page 39
587
but men live, as if when time was trifled away, they might begin upon a new score in Eternity.
but men live, as if when time was trifled away, they might begin upon a new score in Eternity.
cc-acp n2 vvb, c-acp cs c-crq n1 vbds vvn av, pns32 vmd vvi p-acp dt j n1 p-acp n1.
(5) text (DIV1)
53
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588
Men live as if all should be forgotten that is done here, and they should have something else to think of when they go from hence.
Men live as if all should be forgotten that is done Here, and they should have something Else to think of when they go from hence.
np1 vvb c-acp cs d vmd vbi vvn cst vbz vdn av, cc pns32 vmd vhi pi av pc-acp vvi pp-f c-crq pns32 vvb p-acp av.
(5) text (DIV1)
53
Page 39
589
Remember therefore that both God and thy self will call thee to another reckoning;
remember Therefore that both God and thy self will call thee to Another reckoning;
np1 av cst d np1 cc po21 n1 vmb vvi pno21 p-acp j-jn n-vvg;
(5) text (DIV1)
53
Page 39
590
all the dayes which thou hast never told, but went away without any observation, shall be recalled back unto thy mind.
all the days which thou hast never told, but went away without any observation, shall be Recalled back unto thy mind.
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(5) text (DIV1)
53
Page 39
591
Then the mind shall tell deliberately, and run thee thorow at every thought, how many hours thou satest with the cup at thy mouth;
Then the mind shall tell deliberately, and run thee thorough At every Thought, how many hours thou sattest with the cup At thy Mouth;
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(5) text (DIV1)
53
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592
how many dayes thou didst spend in sport; how long the time seemed when the Preacher over-run his hour;
how many days thou didst spend in sport; how long the time seemed when the Preacher overrun his hour;
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(5) text (DIV1)
53
Page 39
593
and how many motions of Gods Spirit thou didst send back, and bid come at some more convenient time.
and how many motions of God's Spirit thou didst send back, and bid come At Some more convenient time.
cc c-crq d n2 pp-f npg1 n1 pns21 vdd2 vvi av, cc vvb vvi p-acp d dc j n1.
(5) text (DIV1)
53
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594
Yea all thy false accounts shall then be accounted for, and thou shalt never have done numbring thy errours,
Yea all thy false accounts shall then be accounted for, and thou shalt never have done numbering thy errors,
uh d po21 j n2 vmb av vbi vvn p-acp, cc pns21 vm2 av-x vhi vdn vvg po21 n2,
(5) text (DIV1)
53
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595
but shall tell them all over again with a new torment that thou shouldst be so wilfully mistaken.
but shall tell them all over again with a new torment that thou Shouldst be so wilfully mistaken.
cc-acp vmb vvi pno32 d p-acp av p-acp dt j n1 cst pns21 vmd2 vbi av av-j vvn.
(5) text (DIV1)
53
Page 40
596
O that you would let your souls which are apt to number so many dayes in this world,
O that you would let your Souls which Are apt to number so many days in this world,
sy cst pn22 vmd vvi po22 n2 r-crq vbr j pc-acp vvi av d n2 p-acp d n1,
(5) text (DIV1)
53
Page 40
597
and are loath to make an end, let them lanch into the depths of eternity, and there spread their thoughts.
and Are loath to make an end, let them launch into the depths of eternity, and there spread their thoughts.
cc vbr j pc-acp vvi dt n1, vvb pno32 vvi p-acp dt n2 pp-f n1, cc pc-acp vvi po32 n2.
(5) text (DIV1)
53
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598
Seeing they have such a mind to be telling out so many years for us, let them runne into that vast Ocean.
Seeing they have such a mind to be telling out so many Years for us, let them run into that vast Ocean.
vvg pns32 vhb d dt n1 pc-acp vbi vvg av av d n2 p-acp pno12, vvb pno32 vvi p-acp d j n1.
(5) text (DIV1)
53
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599
Bring forth all your numbers wherewith your minds are pregnant, heap million upon million, lay one hundred thousand of millions upon another,
Bring forth all your numbers wherewith your minds Are pregnant, heap million upon million, lay one hundred thousand of millions upon Another,
vvb av d po22 n2 c-crq po22 n2 vbr j, vvb crd p-acp crd, vvd crd crd crd pp-f crd p-acp n-jn,
(5) text (DIV1)
53
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600
and they are all but as an unite to eternity. In this vast eternity you must certainly live;
and they Are all but as an unite to eternity. In this vast eternity you must Certainly live;
cc pns32 vbr d cc-acp p-acp dt vvb p-acp n1. p-acp d j n1 pn22 vmb av-j vvi;
(5) text (DIV1)
53
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601
and therefore why do you not let your thoughts be more upon eternity than upon a few uncertain dayes in time? Why do not your minds, which love to count so unboundedly the dayes of this narrow life, extend themselves into eternity, which is without any limits at all? Tell the torments of an everlasting fire, tell the aking thoughts,
and Therefore why do you not let your thoughts be more upon eternity than upon a few uncertain days in time? Why do not your minds, which love to count so unboundedly the days of this narrow life, extend themselves into eternity, which is without any Limits At all? Tell the torments of an everlasting fire, tell the aching thoughts,
cc av q-crq vdb pn22 xx vvi po22 n2 vbb av-dc p-acp n1 cs p-acp dt d j n2 p-acp n1? q-crq vdb xx po22 n2, r-crq n1 pc-acp vvi av av-vvn dt n2 pp-f d j n1, vvb px32 p-acp n1, r-crq vbz p-acp d n2 p-acp d? np1 dt n2 pp-f dt j n1, vvb dt j-vvg n2,
(5) text (DIV1)
53
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602
if you can of a burning soul, number the sighs and groans of a heart, that fries in the wrath of God to eternall ages.
if you can of a burning soul, number the sighs and groans of a heart, that fries in the wrath of God to Eternal ages.
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(5) text (DIV1)
53
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603
Then reckon the joyes of Heaven, number all the sweet notes of Heavenly quire, tell all the Songs and Hymnes of Praise which they sing.
Then reckon the Joys of Heaven, number all the sweet notes of Heavenly choir, tell all the Songs and Hymns of Praise which they sing.
av vvb dt n2 pp-f n1, n1 d dt j n2 pp-f j n1, vvb d dt n2 cc n2 pp-f n1 r-crq pns32 vvb.
(5) text (DIV1)
53
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604
And if thou hadst an head as big as Archimedes and couldst tell how many atomes of dust were in the Globe of the Earth;
And if thou Hadst an head as big as Archimedes and Couldst tell how many Atoms of dust were in the Globe of the Earth;
cc cs pns21 vhd2 dt n1 c-acp j c-acp npg1 cc vmd2 vvi c-crq d n2 pp-f n1 vbdr p-acp dt n1 pp-f dt n1;
(5) text (DIV1)
53
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605
yet think that such a vast number is but as one little atome in compare with those endless sorrows and those endless joys.
yet think that such a vast number is but as one little atom in compare with those endless sorrows and those endless Joys.
av vvb cst d dt j n1 vbz cc-acp c-acp crd j n1 p-acp n1 p-acp d j n2 cc d j n2.
(5) text (DIV1)
53
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606
Seeing thou canst look so far as to the very end of thy daies, seeing thou art prone to run in thy thoughts as far as it is possible, take one step further then eighty years,
Seeing thou Canst look so Far as to the very end of thy days, seeing thou art prove to run in thy thoughts as Far as it is possible, take one step further then eighty Years,
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(5) text (DIV1)
53
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607
and then thy thoughts are in eternity;
and then thy thoughts Are in eternity;
cc av po21 n2 vbr p-acp n1;
(5) text (DIV1)
53
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608
go a little further then the end of thy life, and there let thy thoughts lose themselves.
go a little further then the end of thy life, and there let thy thoughts loose themselves.
vvb dt j av-jc cs dt n1 pp-f po21 n1, cc pc-acp vvi po21 n2 vvb px32.
(5) text (DIV1)
53
Page 40
609
Let this be thy Impress, or Motto, let this be writ upon thy mind, that a Learned man writes upon all his Books, Aeternitatem cogita, Think of eternity.
Let this be thy impress, or Motto, let this be writ upon thy mind, that a Learned man writes upon all his Books, Aeternitatem cogita, Think of eternity.
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(5) text (DIV1)
53
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610
This will make thine account more exact, when thou lettest thy thoughts run thither, whither thy time is running, into all Eternity. This will make thine account more exact, when thou Lettest thy thoughts run thither, whither thy time is running, into all Eternity.
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(5) text (DIV1)
53
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611
9. Though our time be little, yet let us account that it is great enough for what we have to do in time.
9. Though our time be little, yet let us account that it is great enough for what we have to do in time.
crd cs po12 n1 vbi j, av vvb pno12 vvi cst pn31 vbz j av-d p-acp r-crq pns12 vhb pc-acp vdi p-acp n1.
(5) text (DIV1)
54
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612
I said that our life was short of it self, yet let us reckon that it is long enough to serve all the ends of living.
I said that our life was short of it self, yet let us reckon that it is long enough to serve all the ends of living.
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(5) text (DIV1)
54
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613
We have day enough to do our reall business. We have time enough to prepare for eternity.
We have day enough to do our real business. We have time enough to prepare for eternity.
pns12 vhb n1 av-d pc-acp vdi po12 j n1. pns12 vhb n1 av-d pc-acp vvi p-acp n1.
(5) text (DIV1)
54
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614
We must alwaies account that we have daies enough to number our daies, and make up our accounts,
We must always account that we have days enough to number our days, and make up our accounts,
pns12 vmb av vvi cst pns12 vhb n2 av-d pc-acp vvi po12 n2, cc vvi a-acp po12 n2,
(5) text (DIV1)
54
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615
and what can we desire more? If we will charge our selves indeed with unnecessary things to bring about some great design,
and what can we desire more? If we will charge our selves indeed with unnecessary things to bring about Some great Design,
cc q-crq vmb pns12 vvi dc? cs pns12 vmb vvi po12 n2 av p-acp j n2 pc-acp vvi p-acp d j n1,
(5) text (DIV1)
54
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616
and accomplish some covetous desire, and raise our estate to such an height, we may not have time enough to execute out purpose.
and accomplish Some covetous desire, and raise our estate to such an height, we may not have time enough to execute out purpose.
cc vvi d j n1, cc vvi po12 n1 p-acp d dt n1, pns12 vmb xx vhi n1 av-d pc-acp vvi av n1.
(5) text (DIV1)
54
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617
But must we therefore whine and complaine and say, nature hath dealt hardly with us? No. Vita, si scias uti, longa est;
But must we Therefore whine and complain and say, nature hath dealt hardly with us? No. Vita, si scias uti, Longam est;
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(5) text (DIV1)
54
Page 41
618
life is long enough, if thou knowest the use of it. If thou considerest what thou hast to do, thou hast time enough to do it.
life is long enough, if thou Knowest the use of it. If thou Considerest what thou hast to do, thou hast time enough to do it.
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(5) text (DIV1)
54
Page 41
619
There is time enough to moderate those worldly desires; to break off those impertinent imployments ▪ to throw away those designs; to subdue thy passions;
There is time enough to moderate those worldly Desires; to break off those impertinent employments ▪ to throw away those designs; to subdue thy passion;
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(5) text (DIV1)
54
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620
to cultivate thy mind, to submit thy will to God, to know the intention of the Son of God, his appearing in the world;
to cultivate thy mind, to submit thy will to God, to know the intention of the Son of God, his appearing in the world;
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(5) text (DIV1)
54
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621
to work out thy salvation, and to make ready for his coming again. Though we have not time to resolve all Questions that are started in the world,
to work out thy salvation, and to make ready for his coming again. Though we have not time to resolve all Questions that Are started in the world,
pc-acp vvi av po21 n1, cc pc-acp vvi j p-acp po31 vvg av. cs pns12 vhb xx n1 pc-acp vvi d n2 cst vbr vvn p-acp dt n1,
(5) text (DIV1)
54
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622
yet we have sufficient time to resolve this great one, What shall we do to be saved? Heaven may be got in that time, that the world cannot.
yet we have sufficient time to resolve this great one, What shall we do to be saved? Heaven may be god in that time, that the world cannot.
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(5) text (DIV1)
54
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623
Why then do we murmur at the shortness of life? why do we sigh that we can number no more daies? what would men do with them,
Why then do we murmur At the shortness of life? why do we sighs that we can number no more days? what would men do with them,
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(5) text (DIV1)
54
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624
and to what use would they imploy them? is it their souls they would save? they need no more daies then God hath assigned them for that purpose.
and to what use would they employ them? is it their Souls they would save? they need no more days then God hath assigned them for that purpose.
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(5) text (DIV1)
54
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625
Is it an estate they would get, or pleasures they would enjoy? they have too much time for such ends, seeing they are not the goods of a man.
Is it an estate they would get, or pleasures they would enjoy? they have too much time for such ends, seeing they Are not the goods of a man.
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(5) text (DIV1)
54
Page 42
626
Would they know all the secrets and subtilties in Learning? two or three Ages will not suffice for that;
Would they know all the secrets and subtleties in Learning? two or three Ages will not suffice for that;
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(5) text (DIV1)
54
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627
and seeing that knowledg will dye, it is not worth living so long for it. Would they be able to determine all Controversies in Religion.
and seeing that knowledge will die, it is not worth living so long for it. Would they be able to determine all Controversies in Religion.
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(5) text (DIV1)
54
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628
How absurd a thing is this for a wicked man to take up his time in disputes,
How absurd a thing is this for a wicked man to take up his time in disputes,
q-crq j dt n1 vbz d p-acp dt j n1 pc-acp vvi a-acp po31 n1 p-acp vvz,
(5) text (DIV1)
54
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629
when he lets the Devill without any quarrell run away with his soul? It is as preposterous a thing,
when he lets the devil without any quarrel run away with his soul? It is as preposterous a thing,
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(5) text (DIV1)
54
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630
as for a man that is in a deep Consumption to consult with his Physician for the curing of a cut finger.
as for a man that is in a deep Consumption to consult with his physician for the curing of a Cut finger.
c-acp p-acp dt n1 cst vbz p-acp dt j-jn n1 pc-acp vvi p-acp po31 n1 p-acp dt n-vvg pp-f dt j-vvn n1.
(5) text (DIV1)
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631
But this is the misery of it, that the fashion of the world is not to mind Religion.
But this is the misery of it, that the fashion of the world is not to mind Religion.
p-acp d vbz dt n1 pp-f pn31, cst dt n1 pp-f dt n1 vbz xx pc-acp vvi n1.
(5) text (DIV1)
54
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632
Most men and especially great persons are led by the opinion of the world;
Most men and especially great Persons Are led by the opinion of the world;
ds n2 cc av-j j n2 vbr vvn p-acp dt n1 pp-f dt n1;
(5) text (DIV1)
54
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633
now vulgar people do not expect that we should be godly, and so they mind every thing but only that,
now Vulgar people do not expect that we should be godly, and so they mind every thing but only that,
av j n1 vdb xx vvi cst pns12 vmd vbi j, cc av pns32 vvb d n1 cc-acp av-j cst,
(5) text (DIV1)
54
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634
and then complain that they are straitned in their time.
and then complain that they Are straitened in their time.
cc av vvi cst pns32 vbr vvn p-acp po32 n1.
(5) text (DIV1)
54
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635
People expect that we should keep open house, and let them eat and drink their fill, &c. And so they tempt their.
People expect that we should keep open house, and let them eat and drink their fill, etc. And so they tempt their.
n1 vvb cst pns12 vmd vvi j n1, cc vvb pno32 vvi cc vvi po32 n1, av cc av pns32 vvb po32.
(5) text (DIV1)
54
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636
Landlords to think that it is below them to live.
Landlords to think that it is below them to live.
ng1 pc-acp vvi cst pn31 vbz p-acp pno32 pc-acp vvi.
(5) text (DIV1)
54
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637
Let us correct our selves in this mistake, and when we account the daies are short, we must mean no more but this.
Let us correct our selves in this mistake, and when we account the days Are short, we must mean no more but this.
vvb pno12 vvi po12 n2 p-acp d n1, cc c-crq pns12 vvb dt n2 vbr j, pns12 vmb vvi av-dx dc p-acp d.
(5) text (DIV1)
54
Page 42
638
We have one thing necessary to be done, To do the will of our Father, to get ready for Heaven;
We have one thing necessary to be done, To do the will of our Father, to get ready for Heaven;
pns12 vhb crd n1 j pc-acp vbi vdn, pc-acp vdi dt n1 pp-f po12 n1, pc-acp vvi j p-acp n1;
(5) text (DIV1)
55
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639
this must be constantly and seriously minded, and we have no spare time to throw away without any reference to this business.
this must be constantly and seriously minded, and we have no spare time to throw away without any Referente to this business.
d vmb vbi av-j cc av-j vvn, cc pns12 vhb dx j n1 pc-acp vvi av p-acp d n1 p-acp d n1.
(5) text (DIV1)
55
Page 42
640
Our life runs away so fast, that unless we take good heed, we shall not be able to do the work for which we live.
Our life runs away so fast, that unless we take good heed, we shall not be able to do the work for which we live.
po12 n1 vvz av av av-j, cst cs pns12 vvb j n1, pns12 vmb xx vbi j pc-acp vdi dt n1 p-acp r-crq pns12 vvb.
(5) text (DIV1)
55
Page 42
641
It would be accounted a piece of madness, if when the enemy is at the Walls,
It would be accounted a piece of madness, if when the enemy is At the Walls,
pn31 vmd vbi vvn dt n1 pp-f n1, cs c-crq dt n1 vbz p-acp dt n2,
(5) text (DIV1)
55
Page 42
642
when the storm is ready to be made, when the Bullets fly about the Streets, A man should sit considering whether a Bow will carry further then a Gun,
when the storm is ready to be made, when the Bullets fly about the Streets, A man should fit considering whither a Bow will carry further then a Gun,
c-crq dt n1 vbz j pc-acp vbi vvn, c-crq dt n2 vvb p-acp dt n2, dt n1 vmd vvi vvg cs dt n1 vmb vvi av-jc cs dt n1,
(5) text (DIV1)
55
Page 43
643
and whether more were killed by the Ancient weapons, then by the modern Armes. And yet just such is the folly of mankind.
and whither more were killed by the Ancient weapons, then by the modern Arms. And yet just such is the folly of mankind.
cc cs dc vbdr vvn p-acp dt j n2, av p-acp dt j n2. cc av av d vbz dt n1 pp-f n1.
(5) text (DIV1)
55
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644
When death is at their back, and life flies before their faces, when they are beset with evils in the world,
When death is At their back, and life flies before their faces, when they Are beset with evils in the world,
c-crq n1 vbz p-acp po32 n1, cc n1 vvz p-acp po32 n2, c-crq pns32 vbr vvn p-acp n2-jn p-acp dt n1,
(5) text (DIV1)
55
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645
and have little strength to resist them, when they are in the straits of time, and yet have a huge deal of work to do;
and have little strength to resist them, when they Are in the straits of time, and yet have a huge deal of work to do;
cc vhb j n1 pc-acp vvi pno32, c-crq pns32 vbr p-acp dt n2 pp-f n1, cc av vhb dt j n1 pp-f n1 pc-acp vdi;
(5) text (DIV1)
55
Page 43
646
they are thinking with themselves whether it is best to hunt to day, or to Hawke;
they Are thinking with themselves whither it is best to hunt to day, or to Hawk;
pns32 vbr vvg p-acp px32 cs pn31 vbz js pc-acp vvi p-acp n1, cc pc-acp vvi;
(5) text (DIV1)
55
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647
whether they should visit a friend at this town or the next, &c. and then spend their time as though they had too much,
whither they should visit a friend At this town or the next, etc. and then spend their time as though they had too much,
cs pns32 vmd vvi dt n1 p-acp d n1 cc dt ord, av cc av vvb po32 n1 c-acp cs pns32 vhd av av-d,
(5) text (DIV1)
55
Page 43
648
and yet at last cry out upon the brevity of life.
and yet At last cry out upon the brevity of life.
cc av p-acp ord vvb av p-acp dt n1 pp-f n1.
(5) text (DIV1)
55
Page 43
649
Come, come, let us be honest and reckon right, Non exignum temporis habemus, sed multum perdimus, as Seneca well said.
Come, come, let us be honest and reckon right, Non exignum Temporis habemus, sed multum perdimus, as Senecca well said.
np1, vvb, vvb pno12 vbi j cc vvi j-jn, fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la, p-acp np1 av vvd.
(5) text (DIV1)
55
Page 43
650
It is not a little time that we have, but it is not a little that we lose.
It is not a little time that we have, but it is not a little that we loose.
pn31 vbz xx dt j n1 cst pns12 vhb, cc-acp pn31 vbz xx dt j cst pns12 vvb.
(5) text (DIV1)
55
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651
God hath not given a little, but we throw away much.
God hath not given a little, but we throw away much.
np1 vhz xx vvn dt j, cc-acp pns12 vvb av av-d.
(5) text (DIV1)
55
Page 43
652
Our portion is not small, for what we are to trade, but our mispense is exceeding great.
Our portion is not small, for what we Are to trade, but our mispense is exceeding great.
po12 n1 vbz xx j, p-acp r-crq pns12 vbr p-acp n1, cc-acp po12 n1 vbz av-vvg j.
(5) text (DIV1)
55
Page 43
653
Non accepimus vitam brevem sed fecimus. We did not receive a short life, but have made it so.Non accepimus vitam brevem sed We have done. We did not receive a short life, but have made it so.
fw-fr fw-la fw-la fw-la fw-la fw-la. pns12 vdd xx vvi dt j n1, cc-acp vhb vvn pn31 av.
(5) text (DIV1)
55
Page 43
654
Not God but we our selves have made our time little.
Not God but we our selves have made our time little.
xx np1 p-acp pns12 po12 n2 vhb vvn po12 n1 j.
(5) text (DIV1)
55
Page 43
655
He is not niggardly and sparing, but we are prodigall and make a lamentable wast of our houres.
He is not niggardly and sparing, but we Are prodigal and make a lamentable waste of our hours.
pns31 vbz xx j cc j-vvg, cc-acp pns12 vbr j-jn cc vvi dt j n1 pp-f po12 n2.
(5) text (DIV1)
55
Page 43
656
Just as when a great estate and faire possessions come to an unthrifty Heir, they are presently consumed and spent;
Just as when a great estate and fair possessions come to an unthrifty Heir, they Are presently consumed and spent;
j c-acp c-crq dt j n1 cc j n2 vvb p-acp dt j n1, pns32 vbr av-j vvn cc vvn;
(5) text (DIV1)
55
Page 43
657
whenas a little Portion well husbanded, increaseth to large demeans; so it is with our life.
whenas a little Portion well husbanded, increases to large demeans; so it is with our life.
cs dt j n1 av vvn, vvz p-acp j n2; av pn31 vbz p-acp po12 n1.
(5) text (DIV1)
55
Page 43
658
They that have abundance of time given unto them, through their grofs improvidence and mispense are utterly undone,
They that have abundance of time given unto them, through their grofs improvidence and mispense Are utterly undone,
pns32 cst vhb n1 pp-f n1 vvn p-acp pno32, p-acp po32 n2 n1 cc n1 vbr av-j vvn,
(5) text (DIV1)
55
Page 43
659
and whine like beggars, as if they had had none, whereas carefull and diligent persons so improve a little, that thanks be to God they are rich in good works,
and whine like beggars, as if they had had none, whereas careful and diligent Persons so improve a little, that thanks be to God they Are rich in good works,
cc vvb av-j n2, c-acp cs pns32 vhd vhn pix, cs j cc j n2 av vvb dt j, cst n2 vbb p-acp np1 pns32 vbr j p-acp j n2,
(5) text (DIV1)
55
Page 43
660
and say it is enough, let God call for them when he pleaseth.
and say it is enough, let God call for them when he Pleases.
cc vvb pn31 vbz av-d, vvb np1 vvi p-acp pno32 c-crq pns31 vvz.
(5) text (DIV1)
55
Page 43
661
Tenthly, Let us reckon death to be the best accountant, and so number our daies now,
Tenthly, Let us reckon death to be the best accountant, and so number our days now,
ord, vvb pno12 vvi n1 pc-acp vbi dt js n-jn, cc av vvb po12 n2 av,
(5) text (DIV1)
56
Page 43
662
as we shall do when we come to dye. Then a day will appear a pretious thing;as we shall do when we come to die. Then a day will appear a precious thing;
c-acp pns12 vmb vdi c-crq pns12 vvb pc-acp vvi. av dt n1 vmb vvi dt j n1;
(5) text (DIV1)
56
Page 44
663
then will a covetous man offer all that he hath got in his whole life, for one day;
then will a covetous man offer all that he hath god in his Whole life, for one day;
av vmb dt j n1 vvi d cst pns31 vhz vvn p-acp po31 j-jn n1, p-acp crd n1;
(5) text (DIV1)
56
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664
then will a voluptuous man be ready to purchase a day with any pains, though it were all rainy,
then will a voluptuous man be ready to purchase a day with any pains, though it were all rainy,
av vmb dt j n1 vbb j pc-acp vvi dt n1 p-acp d n2, cs pn31 vbdr d j,
(5) text (DIV1)
56
Page 44
665
and he were forced to spend it in tears.
and he were forced to spend it in tears.
cc pns31 vbdr vvn pc-acp vvi pn31 p-acp n2.
(5) text (DIV1)
56
Page 44
666
But it is a sad reckoning when a man must reckon twice, and one of them must be when he hath no time to mend his errors and mistakes.
But it is a sad reckoning when a man must reckon twice, and one of them must be when he hath no time to mend his errors and mistakes.
p-acp pn31 vbz dt j n-vvg c-crq dt n1 vmb vvi av, cc crd pp-f pno32 vmb vbi c-crq pns31 vhz dx n1 pc-acp vvi po31 n2 cc n2.
(5) text (DIV1)
56
Page 44
667
It will go very ill with us, if we make one account in our life, and another at our death.
It will go very ill with us, if we make one account in our life, and Another At our death.
pn31 vmb vvi av av-jn p-acp pno12, cs pns12 vvb crd n1 p-acp po12 n1, cc j-jn p-acp po12 n1.
(5) text (DIV1)
56
Page 44
668
If we should see then that there are as many faults as there are daies;
If we should see then that there Are as many Faults as there Are days;
cs pns12 vmd vvi av cst a-acp vbr p-acp d n2 c-acp a-acp vbr n2;
(5) text (DIV1)
56
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669
and that so many lines as there are in our life, so many blots we must make:
and that so many lines as there Are in our life, so many blots we must make:
cc cst av d n2 c-acp a-acp vbr p-acp po12 n1, av d n2 pns12 vmb vvi:
(5) text (DIV1)
56
Page 44
670
how fearfully shall we be amazed, in what perplexity of spirit shall we see our selves so foul and black, in the midst of such grosse and damnable errors.
how fearfully shall we be amazed, in what perplexity of Spirit shall we see our selves so foul and black, in the midst of such gross and damnable errors.
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(5) text (DIV1)
56
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671
Let us therefore see and consider, now what account dying men make of their time, and take their reckoning as most certainly true.
Let us Therefore see and Consider, now what account dying men make of their time, and take their reckoning as most Certainly true.
vvb pno12 av vvi cc vvi, av q-crq n1 vvg n2 vvi pp-f po32 n1, cc vvi po32 n-vvg p-acp av-ds av-j j.
(5) text (DIV1)
56
Page 44
672
Though men now be lavish of their time, and play away their houres, though they give all or most to the world,
Though men now be lavish of their time, and play away their hours, though they give all or most to the world,
cs n2 av vbb j pp-f po32 n1, cc vvi av po32 n2, cs pns32 vvb d cc ds p-acp dt n1,
(5) text (DIV1)
56
Page 44
673
and little or nothing to God;
and little or nothing to God;
cc j cc pix p-acp np1;
(5) text (DIV1)
56
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674
yet come to a dying man and he will tell you that daies were good for something else,
yet come to a dying man and he will tell you that days were good for something Else,
av vvb p-acp dt j-vvg n1 cc pns31 vmb vvi pn22 d n2 vbdr j p-acp pi av,
(5) text (DIV1)
56
Page 44
675
then for a man to eat and drink and trade in;
then for a man to eat and drink and trade in;
av p-acp dt n1 pc-acp vvi cc vvi cc n1 p-acp;
(5) text (DIV1)
56
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676
he will tell you of feeding and nourishing the Diviner part, or providing for a soul, of dressing it for the Bride-groome by constant acts of godliness;
he will tell you of feeding and nourishing the Diviner part, or providing for a soul, of dressing it for the Bridegroom by constant acts of godliness;
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(5) text (DIV1)
56
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677
besides all those of temperance and sobriety, of justice and mercy.
beside all those of temperance and sobriety, of Justice and mercy.
p-acp d d pp-f n1 cc n1, pp-f n1 cc n1.
(5) text (DIV1)
56
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678
He will tell you of a Book more worth your reading and studying, then all that ever you turned over.
He will tell you of a Book more worth your reading and studying, then all that ever you turned over.
pns31 vmb vvi pn22 pp-f dt n1 av-dc j po22 n-vvg cc vvg, cs d cst av pn22 vvd a-acp.
(5) text (DIV1)
56
Page 44
679
And as for a day of grace at what rate would he purchase such a pretious season? He will tell you he is ashamed that he ever sate at his dore talking vainly among his neighbours on the Lords day.
And as for a day of grace At what rate would he purchase such a precious season? He will tell you he is ashamed that he ever sat At his door talking vainly among his neighbours on the lords day.
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(5) text (DIV1)
56
Page 44
680
He will tell you that he cannot sleep now for the aking of his heart, that he should sleep at a Sermon.
He will tell you that he cannot sleep now for the aching of his heart, that he should sleep At a Sermon.
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(5) text (DIV1)
56
Page 44
681
He praies that he might but live and Pray with his Family Evening and Morn.
He prays that he might but live and Pray with his Family Evening and Morn.
pns31 vvz cst pns31 vmd cc-acp vvi cc vvb p-acp po31 n1 n1 cc n1.
(5) text (DIV1)
56
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682
Yea let him be a good man, that hath made a good use of his time,
Yea let him be a good man, that hath made a good use of his time,
uh vvb pno31 vbi dt j n1, cst vhz vvn dt j n1 pp-f po31 n1,
(5) text (DIV1)
56
Page 45
683
yet he will tell you that such an houre he might have spent better;
yet he will tell you that such an hour he might have spent better;
av pns31 vmb vvi pn22 cst d dt n1 pns31 vmd vhi vvn av-jc;
(5) text (DIV1)
56
Page 45
684
in such a company he might have done more good, at such a time he might have been more solicitous and industrious about Heavenly things:
in such a company he might have done more good, At such a time he might have been more solicitous and Industria about Heavenly things:
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(5) text (DIV1)
56
Page 45
685
and he will Pray as a good Bishop did, Lord pardon my sins of omission.
and he will Pray as a good Bishop did, Lord pardon my Sins of omission.
cc pns31 vmb vvi p-acp dt j n1 vdd, n1 vvb po11 n2 pp-f n1.
(5) text (DIV1)
56
Page 45
686
And therefore let us now judg as sensible and good men do when they are taught by death that cannot flatter. And Therefore let us now judge as sensible and good men do when they Are taught by death that cannot flatter.
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(5) text (DIV1)
56
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687
That is a sterne Master, but very just and faithfull, he speaks with a dreadfull voice,
That is a stern Master, but very just and faithful, he speaks with a dreadful voice,
cst vbz dt j n1, cc-acp av j cc j, pns31 vvz p-acp dt j n1,
(5) text (DIV1)
56
Page 45
688
but things that are infinitely true and serious.
but things that Are infinitely true and serious.
cc-acp n2 cst vbr av-j j cc j.
(5) text (DIV1)
56
Page 45
689
He cuts their very heart whose accounts they leave him to write, but he will truly state them.
He cuts their very heart whose accounts they leave him to write, but he will truly state them.
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(5) text (DIV1)
56
Page 45
690
Let us then learn of those that he teaches, and not stay till we be taught,
Let us then Learn of those that he Teaches, and not stay till we be taught,
vvb pno12 av vvi pp-f d cst pns31 vvz, cc xx vvi c-acp pns12 vbb vvn,
(5) text (DIV1)
56
Page 45
691
when perhaps we shall be past Learning.
when perhaps we shall be passed Learning.
c-crq av pns12 vmb vbi p-acp n1.
(5) text (DIV1)
56
Page 45
692
Let us imagine that the roome is darkned, that the Physician stands by our bed side, that we hear our friends sigh and groan, that we feel the approaches of death,
Let us imagine that the room is darkened, that the physician Stands by our Bed side, that we hear our Friends sighs and groan, that we feel the Approaches of death,
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(5) text (DIV1)
56
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693
and then conceive that our Books of account are brought to us, and we have our pen in our hand.
and then conceive that our Books of account Are brought to us, and we have our pen in our hand.
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(5) text (DIV1)
56
Page 45
694
What now shall we write? Let us eat and drink and be merry? Let us take our ease for we have goods laid up for many years? will you reckon thus, our time is long enough, let us take care for nothing but to please our selves? why not thus now I pray you? when perhaps two or three daies agon this was your language.
What now shall we write? Let us eat and drink and be merry? Let us take our ease for we have goods laid up for many Years? will you reckon thus, our time is long enough, let us take care for nothing but to please our selves? why not thus now I pray you? when perhaps two or three days agon this was your language.
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(5) text (DIV1)
56
Page 45
695
Oh! but now eternity, eternity appears; and therefore set down so many houres for prayer to God, if we live;
Oh! but now eternity, eternity appears; and Therefore Set down so many hours for prayer to God, if we live;
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(5) text (DIV1)
56
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696
write down so much pains to understand the Word of God;
write down so much pains to understand the Word of God;
vvb a-acp av d n2 pc-acp vvi dt n1 pp-f np1;
(5) text (DIV1)
56
Page 45
697
and we make account that so much time must be spent in meditating of the will of God.
and we make account that so much time must be spent in meditating of the will of God.
cc pns12 vvb n1 cst av d n1 vmb vbi vvn p-acp vvg pp-f dt n1 pp-f np1.
(5) text (DIV1)
56
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698
Make a golden letter at the Lords Day, for that must be more pretious time, &c. Whosoever thou art that readest this, do the same now, that thou maist do perhaps three daies hence.
Make a golden Letter At the lords Day, for that must be more precious time, etc. Whosoever thou art that Readest this, do the same now, that thou Mayest do perhaps three days hence.
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(5) text (DIV1)
56
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699
Do that which now thou canst, which ere long thou wilt wish to do and canst not.
Do that which now thou Canst, which ere long thou wilt wish to do and Canst not.
vdb d r-crq av pns21 vm2, q-crq p-acp vvb pns21 vm2 vvi pc-acp vdi cc vm2 xx.
(5) text (DIV1)
56
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700
This may be more then an imagination before the morning, and be sure one day it will be a reality unless thou shalt be struck dead without any warning,
This may be more then an imagination before the morning, and be sure one day it will be a reality unless thou shalt be struck dead without any warning,
d vmb vbi av-dc cs dt n1 p-acp dt n1, cc vbi j crd n1 pn31 vmb vbi dt n1 cs pns21 vm2 vbi vvn j p-acp d n1,
(5) text (DIV1)
56
Page 46
701
and have no leave for one deliberate thought;
and have no leave for one deliberate Thought;
cc vhb dx n1 p-acp crd j n1;
(5) text (DIV1)
56
Page 46
702
and therefore now reckon after the same sort, set down the same things in thy resolution,
and Therefore now reckon After the same sort, Set down the same things in thy resolution,
cc av av vvi p-acp dt d n1, vvb a-acp dt d n2 p-acp po21 n1,
(5) text (DIV1)
56
Page 46
703
yea ingrave them and cut them upon thy heart, that so thy death beds account, may agree with that in thy life.
yea engrave them and Cut them upon thy heart, that so thy death Beds account, may agree with that in thy life.
uh vvi pno32 cc vvi pno32 p-acp po21 n1, cst av po21 n1 n2 vvi, vmb vvi p-acp d p-acp po21 n1.
(5) text (DIV1)
56
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704
Be sick now in thy thoughts, that thou maist find thy self well then.
Be sick now in thy thoughts, that thou Mayest find thy self well then.
vbb j av p-acp po21 n2, cst pns21 vm2 vvi po21 n1 av av.
(5) text (DIV1)
56
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705
And seeing then we shall think that we have lived so much as we have done good,
And seeing then we shall think that we have lived so much as we have done good,
np1 vvg av pns12 vmb vvi cst pns12 vhb vvn av av-d c-acp pns12 vhb vdn j,
(5) text (DIV1)
56
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706
and as we have designed the glory of God, let us now think that we do not live unless these be in our hearts and lives.
and as we have designed the glory of God, let us now think that we do not live unless these be in our hearts and lives.
cc c-acp pns12 vhb vvn dt n1 pp-f np1, vvb pno12 av vvi cst pns12 vdb xx vvi cs d vbb p-acp po12 n2 cc n2.
(5) text (DIV1)
56
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707
Eleventhly, If we would number aright, let us every day cast up our accounts.
Eleventhly, If we would number aright, let us every day cast up our accounts.
ord, cs pns12 vmd vvi av, vvb pno12 d n1 vvd a-acp po12 n2.
(5) text (DIV1)
57
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708
Let us so number our daies, as at the foot of every day to write the total Summe.
Let us so number our days, as At the foot of every day to write the total Sum.
vvb pno12 av vvi po12 n2, c-acp p-acp dt n1 pp-f d n1 pc-acp vvi dt j n1.
(5) text (DIV1)
57
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709
Let us say, thus long have we lived, perhaps we may live no longer, nor turn over another leaf;
Let us say, thus long have we lived, perhaps we may live no longer, nor turn over Another leaf;
vvb pno12 vvi, av av-j vhb pns12 vvn, av pns12 vmb vvi av-dx av-jc, ccx vvi p-acp j-jn n1;
(5) text (DIV1)
57
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710
let us see therefore how our accounts stand.
let us see Therefore how our accounts stand.
vvb pno12 vvi av c-crq po12 n2 vvi.
(5) text (DIV1)
57
Page 46
711
Say as Pythagoras taught his Scholars, NONLATINALPHABET, &c. What sinne have I committed? What good have I done? What good have I neglected? What stand all these actions for? Are they figures or cyphers? Have I lived or only been? Doth my work go on,
Say as Pythagoras taught his Scholars,, etc. What sin have I committed? What good have I done? What good have I neglected? What stand all these actions for? are they figures or ciphers? Have I lived or only been? Does my work go on,
np1 p-acp npg1 vvd po31 n2,, av q-crq n1 vhb pns11 vvn? q-crq j vhb pns11 vdn? q-crq j vhb pns11 vvn? q-crq vvb d d n2 p-acp? vbr pns32 n2 cc n2? vhb pns11 vvn cc av-j vbi? vdz po11 n1 vvb a-acp,
(5) text (DIV1)
57
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712
or am I running in arrears? Do I live as if I were going to die? Is eternity in my thoughts,
or am I running in arrears? Do I live as if I were going to die? Is eternity in my thoughts,
cc vbm pns11 vvg p-acp n2? vdb pns11 vvi c-acp cs pns11 vbdr vvg pc-acp vvi? vbz n1 p-acp po11 n2,
(5) text (DIV1)
57
Page 46
713
and the great account that I must give? If we could call our selves to such a reckoning,
and the great account that I must give? If we could call our selves to such a reckoning,
cc dt j n1 cst pns11 vmb vvi? cs pns12 vmd vvi po12 n2 p-acp d dt n-vvg,
(5) text (DIV1)
57
Page 46
714
then we might correct any fault we find betime, before it be grown to such a number, that it will be beyond our thoughts,
then we might correct any fault we find betime, before it be grown to such a number, that it will be beyond our thoughts,
cs pns12 vmd vvi d n1 pns12 vvb av, c-acp pn31 vbb vvn p-acp d dt n1, cst pn31 vmb vbi p-acp po12 n2,
(5) text (DIV1)
57
Page 46
715
and give up our account more fair, and in order when God calls for them, and might hope they would be accepted by him.
and give up our account more fair, and in order when God calls for them, and might hope they would be accepted by him.
cc vvb a-acp po12 n1 av-dc j, cc p-acp n1 c-crq np1 vvz p-acp pno32, cc vmd vvi pns32 vmd vbi vvn p-acp pno31.
(5) text (DIV1)
57
Page 46
716
And for the doing of this it is necessary, that we account every day as if it were our last.
And for the doing of this it is necessary, that we account every day as if it were our last.
cc p-acp dt vdg pp-f d pn31 vbz j, cst pns12 vvb d n1 c-acp cs pn31 vbdr po12 n1.
(5) text (DIV1)
57
Page 46
717
Which is a maxim in this divine art of numbering, that flows from the first Proposition.
Which is a maxim in this divine art of numbering, that flows from the First Proposition.
r-crq vbz dt n1 p-acp d j-jn n1 pp-f vvg, cst vvz p-acp dt ord n1.
(5) text (DIV1)
57
Page 47
718
Seeing our time that is to come is in Gods hand, therefore we must live this day as though we had no more dayes to live.
Seeing our time that is to come is in God's hand, Therefore we must live this day as though we had no more days to live.
vvg po12 n1 cst vbz pc-acp vvi vbz p-acp ng1 n1, av pns12 vmb vvi d n1 c-acp cs pns12 vhd dx dc n2 pc-acp vvi.
(5) text (DIV1)
57
Page 47
719
And a Heathen could say, That it is impossible for a man to live the present day well, NONLATINALPHABET, That doth not propose to himself to live it as his last.
And a Heathen could say, That it is impossible for a man to live the present day well,, That does not propose to himself to live it as his last.
cc dt j-jn vmd vvi, cst pn31 vbz j p-acp dt n1 pc-acp vvi dt j n1 av,, cst vdz xx vvi p-acp px31 pc-acp vvi pn31 p-acp po31 ord.
(5) text (DIV1)
57
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720
And so Seneca professeth, Id ago, ut mihi instar totius vitae sit dies, that he laboured one day might be like a whole life to him.
And so Senecca Professes, Id ago, ut mihi instar totius vitae sit dies, that he laboured one day might be like a Whole life to him.
cc av np1 vvz, fw-la av, fw-la fw-la n1 fw-la fw-la fw-la fw-la, cst pns31 vvd crd n1 vmd vbi av-j dt j-jn n1 p-acp pno31.
(5) text (DIV1)
57
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721
We must spend our dayes as though our life were but a day.
We must spend our days as though our life were but a day.
pns12 vmb vvi po12 n2 c-acp cs po12 n1 vbdr p-acp dt n1.
(5) text (DIV1)
57
Page 47
722
And if we did, then sure God would have a portion of every day, if we intend him any in our life,
And if we did, then sure God would have a portion of every day, if we intend him any in our life,
cc cs pns12 vdd, av j np1 vmd vhi dt n1 pp-f d n1, cs pns12 vvb pno31 d p-acp po12 n1,
(5) text (DIV1)
57
Page 47
723
and we could not but be diligent to set all right, and to make up our accounts at night,
and we could not but be diligent to Set all right, and to make up our accounts At night,
cc pns12 vmd xx p-acp vbi j pc-acp vvi d n-jn, cc pc-acp vvi a-acp po12 n2 p-acp n1,
(5) text (DIV1)
57
Page 47
724
as if it were the end of our lives and our dayes were summed up.
as if it were the end of our lives and our days were summed up.
c-acp cs pn31 vbdr dt n1 pp-f po12 n2 cc po12 n2 vbdr vvn a-acp.
(5) text (DIV1)
57
Page 47
725
The Mariner which guides and steers the Ship aright sits alwayes in the Stern or hindermost part of it,
The Mariner which guides and steers the Ship aright sits always in the Stern or hindermost part of it,
dt n1 r-crq vvz cc vvz dt n1 av vvz av p-acp dt j cc j n1 pp-f pn31,
(5) text (DIV1)
57
Page 47
726
and so must we, if we will guide and direct our life aright through the troublesom sea of the world, according to the course God hath prescribed;
and so must we, if we will guide and Direct our life aright through the troublesome sea of the world, according to the course God hath prescribed;
cc av vmb pns12, cs pns12 vmb vvi cc vvi po12 n1 av p-acp dt j n1 pp-f dt n1, vvg p-acp dt n1 np1 vhz vvn;
(5) text (DIV1)
57
Page 47
727
be often in the contemplation of our death;
be often in the contemplation of our death;
vbb av p-acp dt n1 pp-f po12 n1;
(5) text (DIV1)
57
Page 47
728
dwell much in our last end, and then shall we manage all the better, possesse our vessel in holinesse,
dwell much in our last end, and then shall we manage all the better, possess our vessel in holiness,
vvb d p-acp po12 ord n1, cc av vmb pns12 vvi d dt jc, vvb po12 n1 p-acp n1,
(5) text (DIV1)
57
Page 47
729
and bring her at the last to a safe Haven.
and bring her At the last to a safe Haven.
cc vvi pno31 p-acp dt ord p-acp dt j n1.
(5) text (DIV1)
57
Page 47
730
It is a good saying of one of the Jews, wherewith I shall conclude this, Mind thy business as if thou wast to live alway,
It is a good saying of one of the jews, wherewith I shall conclude this, Mind thy business as if thou wast to live always,
pn31 vbz dt j n-vvg pp-f crd pp-f dt np2, c-crq pns11 vmb vvi d, n1 po21 n1 c-acp cs pns21 vvb pc-acp vvi av,
(5) text (DIV1)
57
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731
but think of thy end as if thou wast to die to morrow. Twelfthly, Let us number as much backward as we are apt to number forward. but think of thy end as if thou wast to die to morrow. Twelfthly, Let us number as much backward as we Are apt to number forward.
cc-acp vvb pp-f po21 n1 c-acp cs pns21 vvb pc-acp vvi p-acp n1. ord, vvb pno12 vvi p-acp d j c-acp pns12 vbr j pc-acp vvi av-j.
(5) text (DIV1)
57
Page 47
732
Let us cast up our accounts both wayes, and tell the time that is past as we are forward to account that which is to come.
Let us cast up our accounts both ways, and tell the time that is past as we Are forward to account that which is to come.
vvb pno12 vvi a-acp po12 n2 d n2, cc vvb dt n1 cst vbz j c-acp pns12 vbr j pc-acp vvi d r-crq vbz pc-acp vvi.
(5) text (DIV1)
58
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733
It is a great fault sure that we skip over such a great part of our time,
It is a great fault sure that we skip over such a great part of our time,
pn31 vbz dt j n1 av-j cst pns12 vvb p-acp d dt j n1 pp-f po12 n1,
(5) text (DIV1)
58
Page 47
734
and never think what we have done, what mercies we have enjoyed, which of them we have abused,
and never think what we have done, what Mercies we have enjoyed, which of them we have abused,
cc av-x vvb r-crq pns12 vhb vdn, r-crq n2 pns12 vhb vvn, r-crq pp-f pno32 pns12 vhb vvn,
(5) text (DIV1)
58
Page 47
735
and how little profit God hath received from us for all the benefits he hath bestowed.
and how little profit God hath received from us for all the benefits he hath bestowed.
cc c-crq j n1 np1 vhz vvn p-acp pno12 p-acp d dt n2 pns31 vhz vvn.
(5) text (DIV1)
58
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736
And therefore we must not only now begin to take an account of the passages of every day,
And Therefore we must not only now begin to take an account of the passages of every day,
cc av pns12 vmb xx av-j av vvi pc-acp vvi dt n1 pp-f dt n2 pp-f d n1,
(5) text (DIV1)
58
Page 48
737
but take some time also to study our lives that are past.
but take Some time also to study our lives that Are passed.
cc-acp vvb d n1 av pc-acp vvi po12 n2 cst vbr vvn.
(5) text (DIV1)
58
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738
We shall find such a huge advantage by this, that it will recompense all our pains. For
We shall find such a huge advantage by this, that it will recompense all our pains. For
pns12 vmb vvi d dt j n1 p-acp d, cst pn31 vmb vvi d po12 n2. p-acp
(5) text (DIV1)
58
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739
1. Hereby we shall at least know how long we have lived, and therefore what a little time in all likelihood remains. And
1. Hereby we shall At least know how long we have lived, and Therefore what a little time in all likelihood remains. And
crd av pns12 vmb p-acp ds vvb c-crq av-j pns12 vhb vvn, cc av q-crq dt j n1 p-acp d n1 vvz. cc
(5) text (DIV1)
59
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740
2. How foolishly we have spent that time that is past, and therefore how chary we ought to be of what God will give us more. And
2. How foolishly we have spent that time that is past, and Therefore how chary we ought to be of what God will give us more. And
crd c-crq av-j pns12 vhb vvn d n1 cst vbz j, cc av c-crq j pns12 vmd pc-acp vbi pp-f r-crq np1 vmb vvi pno12 dc. cc
(5) text (DIV1)
60
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741
3. We shall consider how soon those years (perhaps thirty or fourty) are gone, which will be a good measure whereby to judge of the time to come, which will run away as swiftly if it should be as long. And
3. We shall Consider how soon those Years (perhaps thirty or fourty) Are gone, which will be a good measure whereby to judge of the time to come, which will run away as swiftly if it should be as long. And
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(5) text (DIV1)
61
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742
4. We shall wonder that we have lived so long, rather than that we die so soon, seeing our Lord attained not to so many years as we perhaps number.
4. We shall wonder that we have lived so long, rather than that we die so soon, seeing our Lord attained not to so many Years as we perhaps number.
crd pns12 vmb vvi cst pns12 vhb vvn av av-j, av-c cs cst pns12 vvb av av, vvg po12 n1 vvd xx p-acp av d n2 c-acp pns12 av n1.
(5) text (DIV1)
62
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743
All these and many other advantages we shall get by our serious review of our lives which I must leave to your own meditations.
All these and many other advantages we shall get by our serious review of our lives which I must leave to your own meditations.
av-d d cc d j-jn n2 pns12 vmb vvi p-acp po12 j vvi pp-f po12 n2 r-crq pns11 vmb vvi p-acp po22 d n2.
(5) text (DIV1)
62
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744
And I beseech you think of them thoroughly;
And I beseech you think of them thoroughly;
cc pns11 vvb pn22 vvb pp-f pno32 av-j;
(5) text (DIV1)
62
Page 48
745
for it is for want of some such reflections that we live as we were but beginning to live.
for it is for want of Some such reflections that we live as we were but beginning to live.
p-acp pn31 vbz p-acp n1 pp-f d d n2 cst pns12 vvb c-acp pns12 vbdr p-acp n1 pc-acp vvi.
(5) text (DIV1)
62
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746
Though men have lived fourty or fifty years, yet velut ex pleno & abundanti perdunt, they wast as if they had their whole and full stock of time to spend upon,
Though men have lived fourty or fifty Years, yet velut ex Pleno & abundanti perdunt, they wast as if they had their Whole and full stock of time to spend upon,
cs n2 vhb vvn crd cc crd n2, av fw-la fw-la fw-la cc fw-la fw-la, pns32 vvi c-acp cs pns32 vhd po32 j-jn cc j n1 pp-f n1 pc-acp vvi p-acp,
(5) text (DIV1)
62
Page 48
747
and had a great deal to spare;
and had a great deal to spare;
cc vhd dt j n1 pc-acp vvi;
(5) text (DIV1)
62
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748
whereas if they did well consider what it gone, and that the lesse remains, they would double their diligence to gather up what is lost, to provide for that state,
whereas if they did well Consider what it gone, and that the less remains, they would double their diligence to gather up what is lost, to provide for that state,
cs cs pns32 vdd av vvi r-crq pn31 vvn, cc cst dt av-dc vvz, pns32 vmd vvi po32 n1 pc-acp vvi a-acp r-crq vbz vvn, pc-acp vvi p-acp d n1,
(5) text (DIV1)
62
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749
for which they have but a little time left wherein to provide.
for which they have but a little time left wherein to provide.
p-acp r-crq pns32 vhb p-acp dt j n1 vvd c-crq pc-acp vvi.
(5) text (DIV1)
62
Page 48
750
And suppose we have fourty or fifty years to come, or let our imagination run as far as it pleaseth,
And suppose we have fourty or fifty Years to come, or let our imagination run as Far as it Pleases,
cc vvb pns12 vhb crd cc crd n2 pc-acp vvi, cc vvb po12 n1 vvb a-acp av-j c-acp pn31 vvz,
(5) text (DIV1)
62
Page 48
751
yet we must consider how much of this time must be spent in rectifying our accounts and bringing our souls to good order;
yet we must Consider how much of this time must be spent in rectifying our accounts and bringing our Souls to good order;
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(5) text (DIV1)
62
Page 49
752
and how much will be devoured by the needs of our bodies;
and how much will be devoured by the needs of our bodies;
cc c-crq d vmb vbi vvn p-acp dt n2 pp-f po12 n2;
(5) text (DIV1)
62
Page 49
753
and likewise how speedily they will be all gone if we measure by what is past.
and likewise how speedily they will be all gone if we measure by what is passed.
cc av c-crq av-j pns32 vmb vbi av-d vvn cs pns12 vvb p-acp r-crq vbz vvn.
(5) text (DIV1)
62
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754
How few do the days which we have spent seem? How soon are they gone and seem as if they had not been? Just so fleetly will all that run away, which is to come, let it be never so much,
How few do the days which we have spent seem? How soon Are they gone and seem as if they had not been? Just so fleetly will all that run away, which is to come, let it be never so much,
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(5) text (DIV1)
62
Page 49
755
and though it seem a great deal to us while we look forward, yet it will seem as a few dayes,
and though it seem a great deal to us while we look forward, yet it will seem as a few days,
cc cs pn31 vvb dt j n1 p-acp pno12 cs pns12 vvb av-j, av pn31 vmb vvi p-acp dt d n2,
(5) text (DIV1)
62
Page 49
756
if we look but behind us. Infinita est velocit as temporis, quae magis apparet respicientibus.
if we look but behind us. Infinita est velocit as Temporis, Quae magis Appears respicientibus.
cs pns12 vvb cc-acp p-acp pno12. np1 fw-la fw-la p-acp fw-la, fw-la fw-la fw-la fw-la.
(5) text (DIV1)
62
Page 49
757
Time is infinitely swift, but it most of all appears to those that cast their eyes back.
Time is infinitely swift, but it most of all appears to those that cast their eyes back.
n1 vbz av-j j, cc-acp pn31 av-ds pp-f d vvz p-acp d cst vvd po32 n2 av.
(5) text (DIV1)
62
Page 49
758
They that are in the bottome of the Ship think they do not stirre, but they that look to the place from whence they are come, will wonder how fast they have run before the wind.
They that Are in the bottom of the Ship think they do not stir, but they that look to the place from whence they Are come, will wonder how fast they have run before the wind.
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(5) text (DIV1)
62
Page 49
759
If we did but cast up the summe of our dayes, when we have numbered as many years as we think good,
If we did but cast up the sum of our days, when we have numbered as many Years as we think good,
cs pns12 vdd p-acp vvi a-acp dt n1 pp-f po12 n2, c-crq pns12 vhb vvn p-acp d n2 c-acp pns12 vvb j,
(5) text (DIV1)
62
Page 49
760
alas they amount but to a trifle.
alas they amount but to a trifle.
uh pns32 vvi cc-acp p-acp dt n1.
(5) text (DIV1)
62
Page 49
761
What are eighty or a hundred years, when we have put them altogether in one number? How few figures will tell the longest term of life? But we are so foolish that we tell dayes,
What Are eighty or a hundred Years, when we have put them altogether in one number? How few figures will tell the longest term of life? But we Are so foolish that we tell days,
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(5) text (DIV1)
62
Page 49
762
and months, and years one after another, which severally spoken of, seem to make a great show,
and months, and Years one After Another, which severally spoken of, seem to make a great show,
cc n2, cc n2 crd p-acp n-jn, r-crq av-j vvn pp-f, vvb pc-acp vvi dt j n1,
(5) text (DIV1)
62
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763
and never put them together, and consider what all these will amount unto, if we should live them all.
and never put them together, and Consider what all these will amount unto, if we should live them all.
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(5) text (DIV1)
62
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764
Then one figure and a cypher will number them all.
Then one figure and a cypher will number them all.
cs crd n1 cc dt n1 vmb vvi pno32 d.
(5) text (DIV1)
62
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765
But if we likewise did consider how fast a great part of this little number is fled away, it would make our life seem so short and transitory that we should never fancy more that there is no haste to make ready for another world.
But if we likewise did Consider how fast a great part of this little number is fled away, it would make our life seem so short and transitory that we should never fancy more that there is no haste to make ready for Another world.
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And if we added this consideration likewise that he who best deserved to live, came not to these years which we perhaps have attained:
And if we added this consideration likewise that he who best deserved to live, Come not to these Years which we perhaps have attained:
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What should we think? What should we look for but death the next moment? Jesus Christ the Sonne of the living God lived in our flesh but a little more than three and thirty years.
What should we think? What should we look for but death the next moment? jesus christ the Son of the living God lived in our Flesh but a little more than three and thirty Years.
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Why I beseech you should not this be accounted old-age among us Christians, since the Head of us all was no elder when he died? Though they reckoned to seventy or eighty years when Moses lived,
Why I beseech you should not this be accounted Old age among us Christians, since the Head of us all was no elder when he died? Though they reckoned to seventy or eighty Years when Moses lived,
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yet why should we count to more than thirty three, as the ordinary term of life since the great Prophet is come into the world? If God lengthen not our dayes beyond this, we should rather look upon it as a wonder that we live so long,
yet why should we count to more than thirty three, as the ordinary term of life since the great Prophet is come into the world? If God lengthen not our days beyond this, we should rather look upon it as a wonder that we live so long,
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then that we live no longer.
then that we live no longer.
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771
To conclude, the safest way is to reckon no more dayes then we have, as I told you at first.
To conclude, the Safest Way is to reckon no more days then we have, as I told you At First.
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772
For Moses you see reckons but to eighty years, which was the very age that he was of when he entred into the wildernesse. Fourty years he was in Pharaohs Court,
For Moses you see reckons but to eighty Years, which was the very age that he was of when he entered into the Wilderness. Fourty Years he was in Pharaohs Court,
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773
and fourty year more he was in banishment, as St. Stephen informs us, ( Acts 7.23, 30.) and then he went to Pharaoh and brought the people out of Aegypt, who presently in the first year of their enlargement began to provoke God,
and fourty year more he was in banishment, as Saint Stephen informs us, (Acts 7.23, 30.) and then he went to Pharaoh and brought the people out of Egypt, who presently in the First year of their enlargement began to provoke God,
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and the second year were threatned to be all destroyed in the wildernesse:
and the second year were threatened to be all destroyed in the Wilderness:
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now Moses reckons as if his dayes were at an end also, when as God lengthened them fourty years longer, now Moses reckons as if his days were At an end also, when as God lengthened them fourty Years longer,
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even to an hundred and twenty years.
even to an hundred and twenty Years.
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777
So let us do also and reckon that our dayes are past and gone, though God may lengthen them to many more years;
So let us do also and reckon that our days Are past and gone, though God may lengthen them to many more Years;
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778
but if he do, we must remember that they will flie away as swiftly as the rest have done,
but if he do, we must Remember that they will fly away as swiftly as the rest have done,
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779
and therfore we must lay hold upon them, and fly away with them, that they may not go away without us.
and Therefore we must lay hold upon them, and fly away with them, that they may not go away without us.
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780
Let us not be left behind by our time, but let us be going on as fast we can along with it, til we and it end comfortably both together.
Let us not be left behind by our time, but let us be going on as fast we can along with it, till we and it end comfortably both together.
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781
That we may not still call for life, when that cals for death, but we may be fit to die,
That we may not still call for life, when that calls for death, but we may be fit to die,
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782
when our time of life is done.
when our time of life is done.
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783
But how shall we learn all these good lessons will you say? Who shall teach us to number aright? Death you say is a good accountant,
But how shall we Learn all these good Lessons will you say? Who shall teach us to number aright? Death you say is a good accountant,
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784
but who will lead us unto these deep thoughts?
but who will led us unto these deep thoughts?
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785
The fourth Observation (which I shall briefly open and commend to your Meditations) will give you some Answer to this Enquiry.
The fourth Observation (which I shall briefly open and commend to your Meditations) will give you Some Answer to this Enquiry.
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786
We may best learn this right numbring of our dayes, by a praying heart and a pious mind. We may best Learn this right numbering of our days, by a praying heart and a pious mind.
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787
The prayer herein the Text is directed to God, that he would teach them, and for their part they promise to bring an heart of wisdom, that is a godly and religious mind.
The prayer herein the Text is directed to God, that he would teach them, and for their part they promise to bring an heart of Wisdom, that is a godly and religious mind.
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788
The prayer of the wicked is an abomination to the Lord (saith the Wiseman.) If a man will not hear Gods Law, it is no wonder that God will not hear his prayer.The prayer of the wicked is an abomination to the Lord (Says the Wiseman.) If a man will not hear God's Law, it is no wonder that God will not hear his prayer.
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When we come in a complement and for fashion sake, having no great mind that God should do that for us that we ask, it cannot be expected that God should regard us.
When we come in a compliment and for fashion sake, having no great mind that God should do that for us that we ask, it cannot be expected that God should regard us.
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790
If we have no heart to number our daies according to the account that I have laid before you,
If we have no heart to number our days according to the account that I have laid before you,
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791
though we say, Lord teach us to number our dayes, yet he cannot but turn away his ear from us.
though we say, Lord teach us to number our days, yet he cannot but turn away his ear from us.
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792
But on the contrary, That God who is farre from the wicked heareth the prayer of the righteous, and delighteth in it. But on the contrary, That God who is Far from the wicked hears the prayer of the righteous, and delights in it.
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793
If our heart apply it self to wisdom, if we come with a serious resolution and a sincere deliberate desire to be what we say, God will answer our requests, and fullfill our petitions.
If our heart apply it self to Wisdom, if we come with a serious resolution and a sincere deliberate desire to be what we say, God will answer our requests, and fulfil our petitions.
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794
If we bring but a heart of wisdom, we should presently by the help of God reckon right,
If we bring but a heart of Wisdom, we should presently by the help of God reckon right,
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795
and make the best use of our life.
and make the best use of our life.
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796
By an heart of wisdom here in the Text is meant a wise heart, as an heart of stone or flesh, signifies an hard or soft heart.
By an heart of Wisdom Here in the Text is meant a wise heart, as an heart of stone or Flesh, signifies an hard or soft heart.
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797
And it is made up of these things:
And it is made up of these things:
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798
First, We must bring a serious heart, for a spirit that is vain and trifling that acts like one in jest, cannot be wise.
First, We must bring a serious heart, for a Spirit that is vain and trifling that acts like one in jest, cannot be wise.
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799
We must all labour to take off that lightness and giddiness that agitates our spirits, and to bring our souls to some composure and settlement by a reverence unto God; yea and unto our selves.
We must all labour to take off that lightness and giddiness that agitates our spirits, and to bring our Souls to Some composure and settlement by a Reverence unto God; yea and unto our selves.
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800
We must resolve to be in good earnest about our salvation, and to preferre this art of numbring our daies aright,
We must resolve to be in good earnest about our salvation, and to prefer this art of numbering our days aright,
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801
before all the fancies of riches and pleasures, and such like things that are apt to tosse and whirl our minds, we know not whither.
before all the fancies of riches and pleasures, and such like things that Are apt to toss and whirl our minds, we know not whither.
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802
Secondly, We must bring considering hearts.
Secondly, We must bring considering hearts.
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803
For he will never number and cast accounts well, whose mind is not fixed, and whose thoughts cannot put things together.
For he will never number and cast accounts well, whose mind is not fixed, and whose thoughts cannot put things together.
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804
We many times think, but we do not consider.
We many times think, but we do not Consider.
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805
Let us therefore raise observations unto our selves, and let us weigh them, and give them their due value.
Let us Therefore raise observations unto our selves, and let us weigh them, and give them their due valve.
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806
Let us consider which is more, and which is lesse in all things;
Let us Consider which is more, and which is less in all things;
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807
let us balance things in our thoughts, and well mind what equality and what disproportion there is between them.
let us balance things in our thoughts, and well mind what equality and what disproportion there is between them.
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808
Say, is not a soul like to live longer than a body? Had I not more need tell its dayes,
Say, is not a soul like to live longer than a body? Had I not more need tell its days,
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809
and take care of it, then labour thus about a dying thing? What compare is there between Time and Eternity? How soon have I done telling the dayes of my life? And how am Host and even drowned in that vast Ocean? But I need not teach a serious man to consider.
and take care of it, then labour thus about a dying thing? What compare is there between Time and Eternity? How soon have I done telling the days of my life? And how am Host and even drowned in that vast Ocean? But I need not teach a serious man to Consider.
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810
And I need not tell you that an heart that minds nothing, that layes nothing (as we say) to heart must needs be ignorant and bruitish in its knowledg.
And I need not tell you that an heart that minds nothing, that lays nothing (as we say) to heart must needs be ignorant and brutish in its knowledge.
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And therefore this is a piece of wisdom acceptable to God to labour in good sadnesse to take things into our thoughts till our hearts be touched by them.
And Therefore this is a piece of Wisdom acceptable to God to labour in good sadness to take things into our thoughts till our hearts be touched by them.
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812
We are gone a great way to learn any thing of God, and particularly this great business how to live,
We Are gone a great Way to Learn any thing of God, and particularly this great business how to live,
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813
when we are once made inquisitive and thoughtfull in a serious sober manner.
when we Are once made inquisitive and thoughtful in a serious Sobrium manner.
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814
Thirdly, A wise heart is such an one as designs something to it self, and intends to improve the knowledge it gets to some purpose.
Thirdly, A wise heart is such an one as designs something to it self, and intends to improve the knowledge it gets to Some purpose.
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815
The heart of a fool looks no further than the beginning of a thing, and thinks not of what shall follow,
The heart of a fool looks no further than the beginning of a thing, and thinks not of what shall follow,
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816
and therefore we must bring such a serious disposition as is determined to deduce some good out of every thing that is propounded to our consideration.
and Therefore we must bring such a serious disposition as is determined to deduce Some good out of every thing that is propounded to our consideration.
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817
Many truths lie by men, but they cannot be said properly to know and skill them,
Many truths lie by men, but they cannot be said properly to know and skill them,
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818
because they are contented with the bare notion of them.
Because they Are contented with the bore notion of them.
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819
They know the number of their dayes, the shortnesse of their lives, and the rest that I have said,
They know the number of their days, the shortness of their lives, and the rest that I have said,
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820
but they make no use of it at all;
but they make no use of it At all;
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821
it is as meer a speculation, as that twenty and fourty make sixty, or the like.
it is as mere a speculation, as that twenty and fourty make sixty, or the like.
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822
And therefore we must not only number and tell how short they are, and whither they are running,
And Therefore we must not only number and tell how short they Are, and whither they Are running,
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823
and what use they are for;
and what use they Are for;
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824
but we must conclude in some resolution, and set down something that results from the whole account for the good of our souls.
but we must conclude in Some resolution, and Set down something that results from the Whole account for the good of our Souls.
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825
All these things are but means to something else; reading, praying, considering and examination are but the beginnings of Religion, not the end;
All these things Are but means to something Else; reading, praying, considering and examination Are but the beginnings of Religion, not the end;
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826
they are the way only, and therefore we must not rest in them, but let our souls go further, till we are carried to something else by them.
they Are the Way only, and Therefore we must not rest in them, but let our Souls go further, till we Are carried to something Else by them.
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As when we account but one day to our life, when we tell so many evil days if we live long, &c. We must ask our souls, What then will you do? Cast in your minds and speak, what course do you mean to take? And by such like Questions bring your work to some good issue. And
As when we account but one day to our life, when we tell so many evil days if we live long, etc. We must ask our Souls, What then will you do? Cast in your minds and speak, what course do you mean to take? And by such like Questions bring your work to Some good issue. And
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Fourthly, A truly wise heart is that which designs holiness, to be like to God, and eternally to enjoy him.
Fourthly, A truly wise heart is that which designs holiness, to be like to God, and eternally to enjoy him.
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For the fear of the Lord that is wisdome, and to depart from evil is that understanding, Job 28. ult.For the Fear of the Lord that is Wisdom, and to depart from evil is that understanding, Job 28. ult.
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And this therefore is it we must intend, to this issue we must bring our souls,
And this Therefore is it we must intend, to this issue we must bring our Souls,
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and if we do consider and contrive this heartily, then we may be encouraged to pray to God, that we may know how to take the right measure of our dayes.
and if we do Consider and contrive this heartily, then we may be encouraged to pray to God, that we may know how to take the right measure of our days.
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We may say to him, Lord teach me what my life is, for else I am afraid I shall not live.
We may say to him, Lord teach me what my life is, for Else I am afraid I shall not live.
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Lord affect me with the shortness of my time, for else I am in danger to want thy self.
Lord affect me with the shortness of my time, for Else I am in danger to want thy self.
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And thee it is that I seek, thou knowest it is the desire of my soul to be godly;
And thee it is that I seek, thou Knowest it is the desire of my soul to be godly;
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I am resolved it shall be my work and imploiment in the world, that I may be friends with thee;
I am resolved it shall be my work and employment in the world, that I may be Friends with thee;
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and therefore teach me so to use my dayes, that I may not lose both them and thee.
and Therefore teach me so to use my days, that I may not loose both them and thee.
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God cannot resist such importunate and unfeigned desires.
God cannot resist such importunate and unfeigned Desires.
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He seeks such Scholars as have a mind to learn, and he will teach them to make a right use of what I have said.
He seeks such Scholars as have a mind to Learn, and he will teach them to make a right use of what I have said.
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What Use should that be may some say? What will a pious mind, and praying heart learn from hence? I will tell you,
What Use should that be may Some say? What will a pious mind, and praying heart Learn from hence? I will tell you,
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how it will shape its life according to this reckoning which I have made, and thereby briefly suggest many good Rules of life unto you.
how it will shape its life according to this reckoning which I have made, and thereby briefly suggest many good Rules of life unto you.
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A wise man will learn to be diligent, because the time is short. To be watchfull and alway prepared, because the end may be sudden in every moment.
A wise man will Learn to be diligent, Because the time is short. To be watchful and always prepared, Because the end may be sudden in every moment.
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To be fearfull of sinne, because the anger of God cut sinners off in the midst.To be fearful of sin, Because the anger of God Cut Sinners off in the midst.
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To think much of time, because it passeth most swiftly when we think of something else.To think much of time, Because it passes most swiftly when we think of something Else.
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To remember our Creator betimes, because evil dayes will come wherein nothing else will please us.To Remember our Creator betimes, Because evil days will come wherein nothing Else will please us.
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To do good, because that is the work of life. To work together with God, and zealously improve opportunities, because all times are not alike.To do good, Because that is the work of life. To work together with God, and zealously improve opportunities, Because all times Are not alike.
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To be very exict in our actions, because they must stand upon record to Eternity.To be very exict in our actions, Because they must stand upon record to Eternity.
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To •nnounce unto all unnecessary things, because we may have no time nor leisure for them.To •nnounce unto all unnecessary things, Because we may have no time nor leisure for them.
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To seek first the Kingdom of God, because that is the only thing we are sure to attain.To seek First the Kingdom of God, Because that is the only thing we Are sure to attain.
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To die daily, because death makes the best and truest reckoning. To be constant in self-examination, because this day may be our last.To die daily, Because death makes the best and Truest reckoning. To be constant in self-examination, Because this day may be our last.
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To look back to our beginning, because the more we have lived, the less we have to live.To look back to our beginning, Because the more we have lived, the less we have to live.
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In a word, A wise heart will learn to be a very good Husband of its time,
In a word, A wise heart will Learn to be a very good Husband of its time,
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and make it serve the most noble design.
and make it serve the most noble Design.
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And he is a wise man indeed that of a few days can make an eternal advantage, by the improvement of a short life gain endless felicities.
And he is a wise man indeed that of a few days can make an Eternal advantage, by the improvement of a short life gain endless felicities.
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He would be accounted a wise man, who had an art by a peny in a little space of time to raise an estate of many thousand pounds.
He would be accounted a wise man, who had an art by a penny in a little Molle of time to raise an estate of many thousand pounds.
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But he is far wiser, and hath a greater reach, who by the good use of this moment, obtains the inheritance of Angels,
But he is Far Wiser, and hath a greater reach, who by the good use of this moment, obtains the inheritance of Angels,
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yea of the Son of God, gets possession of the ever-living Good, and settles himself in the joyes of a never-dying life.
yea of the Son of God, gets possession of the everliving Good, and settles himself in the Joys of a never-dying life.
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Let me conclude with a brief Exhortation to you in the words of the Text, as they lie in our Translation.
Let me conclude with a brief Exhortation to you in the words of the Text, as they lie in our translation.
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Pray unto God earnestly that he would so teach you to number your dayes, that you may apply your hearts unto wisdome.
prey unto God earnestly that he would so teach you to number your days, that you may apply your hearts unto Wisdom.
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Do you seriously indeavour, and then intreat of him to give you such an effectual grace, that there may some good arise to you out of your labour.
Do you seriously endeavour, and then entreat of him to give you such an effectual grace, that there may Some good arise to you out of your labour.
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Pray till you feel your heart inclining unto wisdom, till it apply it self to understanding, Till you seek for it as for silver,
prey till you feel your heart inclining unto Wisdom, till it apply it self to understanding, Till you seek for it as for silver,
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and dig for it as for hid treasure. and dig for it as for hid treasure.
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Never leave importuning the Father of mercies through Christ the wisdom of the Father, till you be made wise unto salvation.
Never leave importuning the Father of Mercies through christ the Wisdom of the Father, till you be made wise unto salvation.
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Let us never cease numbring, and taking every consideration several by it self, and beseeching God to impress them on our hearts, till we find this effect and fruit of it, that our hearts are brought to the wisdom of the just;
Let us never cease numbering, and taking every consideration several by it self, and beseeching God to Impress them on our hearts, till we find this Effect and fruit of it, that our hearts Are brought to the Wisdom of the just;
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till we judg of things as doth God, and chuse that which he loves, and follow the thing that good is,
till we judge of things as does God, and choose that which he loves, and follow the thing that good is,
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and altogether become of the same mind with him.
and altogether become of the same mind with him.
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Let us number and pray till we find these considerations taking down the heights of Pride,
Let us number and pray till we find these considerations taking down the heights of Pride,
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and the heats of lust, the huge desires of a covetuous mind, and the humorous desires of a fond fancy;
and the heats of lust, the huge Desires of a covetous mind, and the humorous Desires of a found fancy;
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till we find them quieting our passions, moderating our affections, and bringing our wills to the measures of God.
till we find them quieting our passion, moderating our affections, and bringing our wills to the measures of God.
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Till we have found a place in another Countrey, a Kingdome that cannot be shaken, a house not made with hands eternall in the Heavens.
Till we have found a place in Another Country, a Kingdom that cannot be shaken, a house not made with hands Eternal in the Heavens.
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Till we can live as well in poverty as in riches;
Till we can live as well in poverty as in riches;
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in hardship as in soft injoyments, without distrust or envy, without fear or cares, without perplexed or careless thoughts;
in hardship as in soft enjoyments, without distrust or envy, without Fear or Cares, without perplexed or careless thoughts;
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in short, till we have learned to live the life of Men, and the life of Christians, till we make God our only joy,
in short, till we have learned to live the life of Men, and the life of Christians, till we make God our only joy,
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and love our Neighbours as our selves, and look death in the face as a friend.
and love our Neighbours as our selves, and look death in the face as a friend.
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Let us every day call our selves to an account, and think that we have one day less to live,
Let us every day call our selves to an account, and think that we have one day less to live,
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and one day more to reckon for. We every day make our account greater, and have less time to make it in,
and one day more to reckon for. We every day make our account greater, and have less time to make it in,
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and therefore let us make it alwaies as we go along.
and Therefore let us make it always as we go along.
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And suppose (my Brethren) that God should come this night and say to any one of us,
And suppose (my Brothers) that God should come this night and say to any one of us,
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as he did to Belshazzar, by a hand writing on the Wall in the Chaldee tonge, Mene, mene, it is numbred, it is numbred, (which Daniel applies to his Kingdome,) thy dayes are told, God hath counted them up and finished them, thou shalt not live to see a morrow.
as he did to Belshazzar, by a hand writing on the Wall in the Chaldee tongue, Mean, mean, it is numbered, it is numbered, (which daniel Applies to his Kingdom,) thy days Are told, God hath counted them up and finished them, thou shalt not live to see a morrow.
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Are thy accounts and Gods even? do they not differ very much? dost not thou reckon for a great many years longer,
are thy accounts and God's even? do they not differ very much? dost not thou reckon for a great many Years longer,
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and shall he not cut them short in the midst of those dayes, which thou hast told out for thy self? dost not thou tell twenty,
and shall he not Cut them short in the midst of those days, which thou hast told out for thy self? dost not thou tell twenty,
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when he tels but one or not so much? Are not thy thoughts a huge way off from eternity? hast thou not most of thy great work to do? art thou not in the midst of a designe;
when he tells but one or not so much? are not thy thoughts a huge Way off from eternity? hast thou not most of thy great work to do? art thou not in the midst of a Design;
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as building an house, or the like, while thy soul lies in its ruines and rubbish? If they be not the same,
as building an house, or the like, while thy soul lies in its ruins and rubbish? If they be not the same,
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if thy reckoning do not agree with his, then it will make thee shake and tremble as it did him, to see thy self so much mistaken in thy numbring, to behold so much of thine account stricken of by the hand of God;
if thy reckoning doe not agree with his, then it will make thee shake and tremble as it did him, to see thy self so much mistaken in thy numbering, to behold so much of thine account stricken of by the hand of God;
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so many of the dayes which thou reckoned wiped quite out of the Book of the Living.
so many of the days which thou reckoned wiped quite out of the Book of the Living.
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If thou dost account as he doth, and thinks that thou maist dye to night;
If thou dost account as he does, and thinks that thou Mayest die to night;
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then how canst thou live otherwise then as a dying man? how canst thou quietly lay thy self on thy Pillow for to sleep, with the Conscience of any guilt upon thy soul? why dost thou not say every night as the Philosopher could direct? Vixi,
then how Canst thou live otherwise then as a dying man? how Canst thou quietly lay thy self on thy Pillow for to sleep, with the Conscience of any guilt upon thy soul? why dost thou not say every night as the Philosopher could Direct? Vixi,
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& quem dederit cursum fortuna, peregi: I have lived and finished my course which providence hath assigned me to run.
& Whom dederit Cursum fortuna, peregi: I have lived and finished my course which providence hath assigned me to run.
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Then if God give thee a morrow, thou wilt look upon it as a new life,
Then if God give thee a morrow, thou wilt look upon it as a new life,
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and be more thankfull for it.
and be more thankful for it.
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890
He that tels his time by ones and by moments will think that if he donot live now, he may live never;
He that tells his time by ones and by moments will think that if he donot live now, he may live never;
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891
he will betake himself to the most serious and strictest course of Piety, knowing that that life is long enough which is good and that is too long,
he will betake himself to the most serious and Strictest course of Piety, knowing that that life is long enough which is good and that is too long,
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892
or rather none at all which is bad. Truly there is nothing so much to be lamented, as the folly of men;
or rather none At all which is bad. Truly there is nothing so much to be lamented, as the folly of men;
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893
whereby they think they live but do not, and whereby they desire alway to live but cannot.
whereby they think they live but do not, and whereby they desire always to live but cannot.
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894
Weep for the dead (saith the Sonne of Syrach, 22. Eccl. 11.) for he hath lost the light; Weep for the dead (Says the Son of Sirach, 22. Ecclesiastes 11.) for he hath lost the Light;
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and weep for a fool for he wants understanding, i. e. is without light, even whilst he lives. and weep for a fool for he Wants understanding, i. e. is without Light, even while he lives.
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896
And therefore it follows presently in him, Make little weeping for the dead; for he is at rest, but the life a fool is worse then death;
And Therefore it follows presently in him, Make little weeping for the dead; for he is At rest, but the life a fool is Worse then death;
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897
Seavendaies do men mourne for him that is dead, but for a fool and an ungodly man all the dayes of his life. Seavendaies do men mourn for him that is dead, but for a fool and an ungodly man all the days of his life.
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898
We make it an argument you know of a fool, that he cannot count a right,
We make it an argument you know of a fool, that he cannot count a right,
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nor tell to ten or twenty:
nor tell to ten or twenty:
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900
and there is no greater argument of stupidity, no doltishness should more move our tears and compassion,
and there is no greater argument of stupidity, no doltishness should more move our tears and compassion,
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901
then when men reckon, after that foolish sort that I spoke of in the beginning, whereby they live in a dream, and dye in an amazement.
then when men reckon, After that foolish sort that I spoke of in the beginning, whereby they live in a dream, and die in an amazement.
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902
And therefore the holy man puts these together in my Text, right numbering and a wise heart, which if we bring not, we are dead while we live,
And Therefore the holy man puts these together in my Text, right numbering and a wise heart, which if we bring not, we Are dead while we live,
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903
and our friends have reason to take up lamentations over us and say, Ah my Brother, ah my Sister.
and our Friends have reason to take up lamentations over us and say, Ah my Brother, ah my Sister.
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Let me once more beseech you therefore to be wise.
Let me once more beseech you Therefore to be wise.
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Go home and tell how many dayes remain, and if you can find never an one for any thing you can tell, rise not up from your knees,
Go home and tell how many days remain, and if you can find never an one for any thing you can tell, rise not up from your knees,
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906
before you have taken up some good resolutions against the morrow if you have it, and then work out your salvation with fear and trembling;
before you have taken up Some good resolutions against the morrow if you have it, and then work out your salvation with Fear and trembling;
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907
every day watch and pray, because you know not in what houre the Lord will come.
every day watch and pray, Because you know not in what hour the Lord will come.
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908
And to this end, remember that Counsell, and study it throughly, which I have already mentioned.
And to this end, Remember that Counsel, and study it thoroughly, which I have already mentioned.
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909
Look back the first thing thou dost, and think how few daies thou hast lived, Exigua vitae pars est, quam nos vivimus, it is a very little part of our life, that we truly live, all the rest of the space, tempus est, non vita; is time and not life.
Look back the First thing thou dost, and think how few days thou hast lived, Small vitae pars est, quam nos vivimus, it is a very little part of our life, that we truly live, all the rest of the Molle, Tempus est, non vita; is time and not life.
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910
And therefore let that which remains be Life.
And Therefore let that which remains be Life.
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911
PErhaps I may awaken you and my self the more if I leave this Text and take another, which is our Dear Brother, that not long ago stood in this place from whence I speak unto you.
PErhaps I may awaken you and my self the more if I leave this Text and take Another, which is our Dear Brother, that not long ago stood in this place from whence I speak unto you.
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912
Whose Life was a continuall Sermon, and upon whom I might make another Sermon to you, now that one is done.
Whose Life was a continual Sermon, and upon whom I might make Another Sermon to you, now that one is done.
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913
His Life was but short in the Vulgar account, and yet it was long if you use the Arithmetick, which I have been now teaching you.
His Life was but short in the vulgar account, and yet it was long if you use the Arithmetic, which I have been now teaching you.
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914
He minded the true end of living, and he lived so long as to do his work,
He minded the true end of living, and he lived so long as to do his work,
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915
and he did a great deal of work in a little time, and therefore he died old and full of daies,
and he did a great deal of work in a little time, and Therefore he died old and full of days,
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916
and was laded with more of life, then many a man with a gray Beard.
and was jaded with more of life, then many a man with a grey Beard.
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917
Old Age is not to be known by a withered face, but by a mortified spirit, not by the decaies of the naturall body,
Old Age is not to be known by a withered face, but by a mortified Spirit, not by the decays of the natural body,
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918
but by the weakness of the body of sin;
but by the weakness of the body of since;
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(5) text (DIV1)
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919
not by the good we that have enjoyed, but by the good that we have done;
not by the good we that have enjoyed, but by the good that we have done;
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(5) text (DIV1)
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920
and if we be prepared for death, we have lived long enough; if our Life be a death, then no death can be untimely to us.
and if we be prepared for death, we have lived long enough; if our Life be a death, then no death can be untimely to us.
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(5) text (DIV1)
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921
But then while I tell you the price of such a Jewell, I shall but make you mourn the more for such a loss.
But then while I tell you the price of such a Jewel, I shall but make you mourn the more for such a loss.
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922
How desireable would it have been to us all, if such an Aged soul might have dwelt a little longer in a young body? How much more good might he have done by his prudent counsell, by his wise discourses, by grave and serious Sermons, by a mature judgment, by a Religious and well governed life? Thus you are apt to speak within your selves,
How desirable would it have been to us all, if such an Aged soul might have dwelled a little longer in a young body? How much more good might he have done by his prudent counsel, by his wise discourses, by grave and serious Sermons, by a mature judgement, by a Religious and well governed life? Thus you Are apt to speak within your selves,
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(5) text (DIV1)
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923
and I think I shall do well to asist these thoughts now they are begun,
and I think I shall do well to assist these thoughts now they Are begun,
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924
and help your soul to be delivered of their sighs, and to number their losses, that so they may by serious weighing of them, redound to some good.
and help your soul to be Delivered of their sighs, and to number their losses, that so they may by serious weighing of them, redound to Some good.
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925
Consider therefore that the Church of God hath lost a burning and a shining Light, the Commonwealth an excellent and peaceable Subject, the Ministers a Dear Brother, this Parish a tender Father, the City a most worthy Member,
Consider Therefore that the Church of God hath lost a burning and a shining Light, the Commonwealth an excellent and peaceable Subject, the Ministers a Dear Brother, this Parish a tender Father, the city a most worthy Member,
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926
and when you have wept to think of these, you will have no tears left to condole with me who have lost so sweet a friend.
and when you have wept to think of these, you will have no tears left to condole with me who have lost so sweet a friend.
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927
If we should consider only what a large stock he had of usefull Learning, there would be reason that all intelligent persons should bewaile his loss;
If we should Consider only what a large stock he had of useful Learning, there would be reason that all intelligent Persons should bewail his loss;
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(5) text (DIV1)
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928
for there is not such plenty of profitable Learning in the world that we can well spare any,
for there is not such plenty of profitable Learning in the world that we can well spare any,
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(5) text (DIV1)
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929
and we know not how long there will be any at all.
and we know not how long there will be any At all.
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930
But then considering the Piety to which it was wedded, our loss is the far more deplorable,
But then considering the Piety to which it was wedded, our loss is the Far more deplorable,
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(5) text (DIV1)
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931
because these two are but seldome found conjoyned in so large a measure.
Because these two Are but seldom found conjoined in so large a measure.
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(5) text (DIV1)
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932
Nazianzen accounts that they who want either of these NONLATINALPHABET, do differ nothing at all from men that want one eye, who have not only a great defect, Nazianzen accounts that they who want either of these, do differ nothing At all from men that want one eye, who have not only a great defect,
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(5) text (DIV1)
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933
but cannot so confidently appear in the world, to look on others, and let others look on them.
but cannot so confidently appear in the world, to look on Others, and let Others look on them.
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934
Now many one eyed men there may be in the world, some that want Learning,
Now many one eyed men there may be in the world, Some that want Learning,
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(5) text (DIV1)
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935
and more that want grace, but in very few heads shall you see these two luminaries of knowledg and goodness in any great Splendor.
and more that want grace, but in very few Heads shall you see these two luminaries of knowledge and Goodness in any great Splendour.
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936
The more therefore ought such to be valued, and their extinction to be lamented.
The more Therefore ought such to be valued, and their extinction to be lamented.
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937
Sigismund the Emperour (as Dubravius tell us) having knighted a Doctor of the Law that was very learned, and one of his Counsell, Sigismund the Emperor (as Dubravius tell us) having knighted a Doctor of the Law that was very learned, and one of his Counsel,
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938
and observing that when the Counsell went aside to deliberate about any-business, he joyned himself to the Knights as more honourable, and left the Doctors.
and observing that when the Counsel went aside to deliberate about any-business, he joined himself to the Knights as more honourable, and left the Doctors.
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939
He cald him to him and said.
He called him to him and said.
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940
Fiscellin, (for so was his name) I did not take thee to be such a fool,Fiscellin, (for so was his name) I did not take thee to be such a fool,
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(5) text (DIV1)
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941
as to prefer honour before Learning. For thou knowest very well, that I can dub six hundred Knights in a day,
as to prefer honour before Learning. For thou Knowest very well, that I can dub six hundred Knights in a day,
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942
but cannot make one Doctor in all my life. but cannot make one Doctor in all my life.
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943
What would this brave King have said, if he had spoken of the value of true godliness which is to be preferred before all things else.
What would this brave King have said, if he had spoken of the valve of true godliness which is to be preferred before all things Else.
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944
I will imagine that he would have spoken such words as these, I can make Knights as many as I will,
I will imagine that he would have spoken such words as these, I can make Knights as many as I will,
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(5) text (DIV1)
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945
and only such as thou canst make Scholars; But it is God alone that can give grace; and only such as thou Canst make Scholars; But it is God alone that can give grace;
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946
and therefore judg which thou art to prize at the highest rate. Give me leave to make use of this to our present purpose.
and Therefore judge which thou art to prize At the highest rate. Give me leave to make use of this to our present purpose.
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947
Men may make others rich, or they may confer upon them honours, yea and they may appoint Preachers,
Men may make Others rich, or they may confer upon them honours, yea and they may appoint Preachers,
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948
but alas they cannot make them Learned, much less can they breath into them the Heavenly spirit,
but alas they cannot make them Learned, much less can they breath into them the Heavenly Spirit,
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949
and therefore such men living are to be the more esteemed, and dead to be the more honoured.
and Therefore such men living Are to be the more esteemed, and dead to be the more honoured.
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(5) text (DIV1)
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950
Especially where these two are accompanied with morall prudence and decent behaviour, which came nothing behind the other, in our deceased Friend and Brother.
Especially where these two Are accompanied with moral prudence and decent behaviour, which Come nothing behind the other, in our deceased Friend and Brother.
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951
Oh what an unaffected gravity was there in that countenance! What innocent smiles in that face!
O what an unaffected gravity was there in that countenance! What innocent smiles in that face!
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952
what manlike humility in his deportment!
what manlike humility in his deportment!
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953
chearfullness in him did contend with seriousness, affability with awfullness, love with discretion, wisdome with simplicity, &c. and the result of all these recouciled graces, was the very Picture of virtue and goodness.
cheerfulness in him did contend with seriousness, affability with awfullness, love with discretion, Wisdom with simplicity, etc. and the result of all these recouciled graces, was the very Picture of virtue and Goodness.
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(5) text (DIV1)
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954
Donot think that I flatter him with my Pencil, alas! it gives so rude a stroke, that I am affraid I shall rather disfigure him;
Donot think that I flatter him with my Pencil, alas! it gives so rude a stroke, that I am afraid I shall rather disfigure him;
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(5) text (DIV1)
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955
and I am ready to draw back my hand, now that I am going to draw the Lines of his Life and present you with a brief Narrative how he spent his daies.
and I am ready to draw back my hand, now that I am going to draw the Lines of his Life and present you with a brief Narrative how he spent his days.
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(5) text (DIV1)
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956
Yet since it will be expected from me who have known him now near fifteen years, I shall give you a draught of what is most material,
Yet since it will be expected from me who have known him now near fifteen Years, I shall give you a draught of what is most material,
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(5) text (DIV1)
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957
and leave the fillings up and finishings to your own thoughts, which may have been observant of more particulars.
and leave the fillings up and finishings to your own thoughts, which may have been observant of more particulars.
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(5) text (DIV1)
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958
God was pleased early to sow the seeds of grace in his heart, and to sanctifie him to himself, partly by the Religious education of his godly Parents,
God was pleased early to sow the seeds of grace in his heart, and to sanctify him to himself, partly by the Religious education of his godly Parents,
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(5) text (DIV1)
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959
and partly by the Preaching (as I have heard him say) of one Mr. Ludlam now with God, whose sweet and Christian eloquence I have heard him speak often of with great affection.
and partly by the Preaching (as I have herd him say) of one Mr. Ludlam now with God, whose sweet and Christian eloquence I have herd him speak often of with great affection.
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(5) text (DIV1)
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960
We little think perhaps how much we are indebted to God for Praying Parents, and for a painfull Ministry. We little think perhaps how much we Are indebted to God for Praying Parents, and for a painful Ministry.
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(5) text (DIV1)
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961
By whose meanes he was kept from blotting his soul with any of those foul things, wherewith the Consciences of many are grievously deboshed.
By whose means he was kept from blotting his soul with any of those foul things, wherewith the Consciences of many Are grievously deboshed.
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(5) text (DIV1)
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962
Coming unto Cambridge he was placed in Queens Colledg under a very worthy Person, who did hugely love him, both for his choise Parts, and early Piety.
Coming unto Cambridge he was placed in Queen's College under a very worthy Person, who did hugely love him, both for his choice Parts, and early Piety.
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(5) text (DIV1)
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963
There he followed his Study very hard to the prejudice I fear of his body.
There he followed his Study very hard to the prejudice I Fear of his body.
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(5) text (DIV1)
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964
Nulla dies sine linea, might well have been writ over his Study door in those youthfull daies, which use to be spent in doing worse then nothing.Nulla dies sine linea, might well have been writ over his Study door in those youthful days, which use to be spent in doing Worse then nothing.
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(5) text (DIV1)
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965
And the work of godliness I am sure he no less laboured in, as some few persons alive can witness, who used to meet together once in a week to confer about things that concerned their souls, the benefit of which some can to this day remember.
And the work of godliness I am sure he no less laboured in, as Some few Persons alive can witness, who used to meet together once in a Week to confer about things that concerned their Souls, the benefit of which Some can to this day Remember.
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(5) text (DIV1)
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966
For Christian Communion discreetly managed, is that which keeps our Religion in Breath. For Christian Communion discreetly managed, is that which keeps our Religion in Breath.
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(5) text (DIV1)
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967
As soon as there was any occasion for him to appeare in publick, he was noted for his good Parts,
As soon as there was any occasion for him to appear in public, he was noted for his good Parts,
c-acp av c-acp pc-acp vbds d n1 p-acp pno31 pc-acp vvi p-acp j, pns31 vbds vvn p-acp po31 j n2,
(5) text (DIV1)
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968
and after he had been between four and five years at the University he was chosen Fellow of the Colledg, with the unanimous consent of the whole Society.
and After he had been between four and five Years At the university he was chosen Fellow of the College, with the unanimous consent of the Whole Society.
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(5) text (DIV1)
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969
After that time though he neglected not other usefull Learning, yet he applied himself chiefly to the Study of Divine things.
After that time though he neglected not other useful Learning, yet he applied himself chiefly to the Study of Divine things.
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(5) text (DIV1)
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970
And he did not vent his conceptions while they were but half digested notions, but gave his soul leisure to concoct them,
And he did not vent his conceptions while they were but half digested notions, but gave his soul leisure to concoct them,
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(5) text (DIV1)
90
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971
and turn them into its habit and constitution.
and turn them into its habit and constitution.
cc vvi pno32 p-acp po31 n1 cc n1.
(5) text (DIV1)
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972
Thus he laboured to do while he wrastled with the ill habit of a splenetick body, which created him (to my knowledg,) no small disturbance in his Studies.
Thus he laboured to do while he wrestled with the ill habit of a splenetic body, which created him (to my knowledge,) not small disturbance in his Studies.
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(5) text (DIV1)
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973
And indeed it doth a great deal of mischief in the world, that men teach others who had need to be taught themselves.
And indeed it does a great deal of mischief in the world, that men teach Others who had need to be taught themselves.
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(5) text (DIV1)
90
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974
Imperfect apprehensions of things, and raw indigested notions have made as great stirs and convulsions amongst us,
Imperfect apprehensions of things, and raw indigested notions have made as great stirs and convulsions among us,
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(5) text (DIV1)
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975
as the Wind makes in the Body, which arises from the ill concoction of a sour and cold stomach.
as the Wind makes in the Body, which arises from the ill concoction of a sour and cold stomach.
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(5) text (DIV1)
90
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976
It was a wise saying, (whosoever was the Father of it) That an indifferent Shoomaker might make a good Cobler; It was a wise saying, (whosoever was the Father of it) That an indifferent Shoemaker might make a good Cobbler;
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(5) text (DIV1)
90
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977
and an indifferent Taylor might make a good Botcher, but an indifferent Scholar was good for nothing. and an indifferent Taylor might make a good Butcher, but an indifferent Scholar was good for nothing.
cc dt j n1 vmd vvi dt j n1, cc-acp dt j n1 vbds j p-acp pix.
(5) text (DIV1)
90
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978
And therefore he laboured to have the mastery of such Learning as was necessary for his end,
And Therefore he laboured to have the mastery of such Learning as was necessary for his end,
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(5) text (DIV1)
90
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979
and also avoided another dangerous errour which many fall into, and that is medling with the higher things,
and also avoided Another dangerous error which many fallen into, and that is meddling with the higher things,
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(5) text (DIV1)
90
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980
before they had gained some good knowledg of the lower.
before they had gained Some good knowledge of the lower.
c-acp pns32 vhd vvn d j n1 pp-f dt jc.
(5) text (DIV1)
90
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981
By this meanes they may be both discouraged with the difficulty, and also lose their labour,
By this means they may be both discouraged with the difficulty, and also loose their labour,
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(5) text (DIV1)
90
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982
if they fall not into a worse disease, to have their mind blown up and swolne with things they do not understand.
if they fallen not into a Worse disease, to have their mind blown up and swollen with things they do not understand.
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(5) text (DIV1)
90
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983
He followed the Rule of Simplicius, which is to begin NONLATINALPHABET, with small things first, least it happen (saith he) unto us according to the Proverbe, NONLATINALPHABET, to begin the trade of a Potter by making a huge vessell first,
He followed the Rule of Simplicius, which is to begin, with small things First, lest it happen (Says he) unto us according to the Proverb,, to begin the trade of a Potter by making a huge vessel First,
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(5) text (DIV1)
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984
before we know whether we can make a less, and so we lose both our labour and cost, and credit altogether.
before we know whither we can make a less, and so we loose both our labour and cost, and credit altogether.
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(5) text (DIV1)
90
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985
But which is worst of all, such men do NONLATINALPHABET, as Nazianzen speaks, exercise Religion upon other mens souls,
But which is worst of all, such men do, as Nazianzen speaks, exercise Religion upon other men's Souls,
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(5) text (DIV1)
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986
before their own, which is the part saith he of a fool, and of a bold man.
before their own, which is the part Says he of a fool, and of a bold man.
p-acp po32 d, r-crq vbz dt n1 vvz pns31 pp-f dt n1, cc pp-f dt j n1.
(5) text (DIV1)
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987
We had better begin any trade Ignorantly, and venture before our time at great things in any calling,
We had better begin any trade Ignorantly, and venture before our time At great things in any calling,
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(5) text (DIV1)
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988
then in this Divine profession undertake to teach souls, and practice godlinesse upon our Hearers hearts,
then in this Divine profession undertake to teach Souls, and practice godliness upon our Hearers hearts,
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(5) text (DIV1)
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989
when we have not the first rudiments of Piety in our own.
when we have not the First rudiments of Piety in our own.
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(5) text (DIV1)
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990
And therefore it was his indeavour to understand well the grounds of godlinesse, and to settle those Foundations on which a soul might •ely,
And Therefore it was his endeavour to understand well the grounds of godliness, and to settle those Foundations on which a soul might •ely,
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(5) text (DIV1)
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991
and having overcome the crudities of other knowledge, and arrived to some strength, his next care was to study that learned Ignorance (that a great Master commended) To be willing not to know those things which our supream Master is not pleased to teach us.
and having overcome the crudities of other knowledge, and arrived to Some strength, his next care was to study that learned Ignorance (that a great Master commended) To be willing not to know those things which our supreme Master is not pleased to teach us.
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(5) text (DIV1)
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992
Then as soon as he was fit, he should appear in the Pulpit, he was presently famed for an excellent Preacher.
Then as soon as he was fit, he should appear in the Pulpit, he was presently famed for an excellent Preacher.
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(5) text (DIV1)
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993
And he drew not only the common people after him, but the most learned ears were chained to his tongue.
And he drew not only the Common people After him, but the most learned ears were chained to his tongue.
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(5) text (DIV1)
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994
I shall never forget with what a becomming boldnesse, and modest gravity above his years, he preached att St. Maries before the University,
I shall never forget with what a becoming boldness, and modest gravity above his Years, he preached At Saint Mary's before the university,
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(5) text (DIV1)
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995
when he was appointed among others, to be of a Combination before the ordinary time, by a new order from the higher Powers:
when he was appointed among Others, to be of a Combination before the ordinary time, by a new order from the higher Powers:
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(5) text (DIV1)
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996
A Sermon, I accounted it, of self-denial, though his speech was not of that subject,
A Sermon, I accounted it, of self-denial, though his speech was not of that Subject,
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(5) text (DIV1)
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997
because it was so hearty, plain, and searching, and stripped of all those Ornaments which young men love to dresse and trim their discourses withall.
Because it was so hearty, plain, and searching, and stripped of all those Ornament which young men love to dress and trim their discourses withal.
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(5) text (DIV1)
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998
Not long after, he undertook to preach constantly in the afternoons at a Church belonging to the Colledge, which I may say he did freely;
Not long After, he undertook to preach constantly in the afternoons At a Church belonging to the College, which I may say he did freely;
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(5) text (DIV1)
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999
for the stipend amounteth not to much above the wages of an ordinary servant in one of your Houses.
for the stipend amounteth not to much above the wages of an ordinary servant in one of your Houses.
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(5) text (DIV1)
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1000
There might you have seen a great throng of pious Scholars and people hanging upon his lips, many of which desired nearer acquaintance with him,
There might you have seen a great throng of pious Scholars and people hanging upon his lips, many of which desired nearer acquaintance with him,
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(5) text (DIV1)
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1001
and used to frequent his Chamber for advice and counsell.
and used to frequent his Chamber for Advice and counsel.
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(5) text (DIV1)
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1002
There, me thought, he was in his Kingdom, he did so reign and domineer (as it were) over the minds and hearts of his Auditors, who could not but attend unto him.
There, me Thought, he was in his Kingdom, he did so Reign and domineer (as it were) over the minds and hearts of his Auditors, who could not but attend unto him.
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(5) text (DIV1)
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1003
And yet notwithstanding, he did not neglect the charge which he had likewise undertook of many Pupils;
And yet notwithstanding, he did not neglect the charge which he had likewise undertook of many Pupils;
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(5) text (DIV1)
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1004
but they thrived so well under the wings of his care, and great love (a thing for which he was noted) that several of them are now fellows of the House.
but they thrived so well under the wings of his care, and great love (a thing for which he was noted) that several of them Are now Fellows of the House.
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(5) text (DIV1)
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1005
And really, in the managing of all these affairs, he so out-stripped his years, that it might have been an argument (had not our eyes been blinded with love) that he was old already, his manner being so gray-headed in his youth.
And really, in the managing of all these affairs, he so outstripped his Years, that it might have been an argument (had not our eyes been blinded with love) that he was old already, his manner being so Gray-headed in his youth.
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(5) text (DIV1)
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1006
He did not grow up by degrees as we do, but all on a suddain me-thought he was a man.
He did not grow up by Degrees as we do, but all on a sudden methought he was a man.
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(5) text (DIV1)
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1007
He acted and preached, when his hottest blood boiled in his veins, as men do in their coole age, with great seriousnesse, gravity,
He acted and preached, when his hottest blood boiled in his Veins, as men do in their cool age, with great seriousness, gravity,
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(5) text (DIV1)
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1008
and a certain majestick humility which commanded reverence to his youth.
and a certain majestic humility which commanded Reverence to his youth.
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(5) text (DIV1)
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1009
It is no wonder therefore that God hath gathered him so soon, seeing he brought forth fruit so early,
It is no wonder Therefore that God hath gathered him so soon, seeing he brought forth fruit so early,
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(5) text (DIV1)
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1010
and was ripe when others begin to bloom, or but to put forth a tender bud.
and was ripe when Others begin to bloom, or but to put forth a tender bud.
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(5) text (DIV1)
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1011
He had runne half of his course, and seemed to be in his Meridian, when it was but day-break with us his Contemporaries,
He had run half of his course, and seemed to be in his Meridian, when it was but daybreak with us his Contemporaries,
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(5) text (DIV1)
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and we did but begin to peepe above the Horizon with a timorous light.
and we did but begin to peep above the Horizon with a timorous Light.
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(5) text (DIV1)
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And besides, this is not to be forgotten, that though he was of excellent good learning,
And beside, this is not to be forgotten, that though he was of excellent good learning,
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and had all this work to do, yet he lived not alway among his Books, which is to die among the living,
and had all this work to do, yet he lived not always among his Books, which is to die among the living,
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and to live among the dead; a dying to all, and perhaps not a living to a mans self.
and to live among the dead; a dying to all, and perhaps not a living to a men self.
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But he was exceeding free to all good good converse, and let his Ftiends enjoy so much of him, that sometimes he could scarce enjoy himself, but only in them.
But he was exceeding free to all good good converse, and let his Ftiends enjoy so much of him, that sometime he could scarce enjoy himself, but only in them.
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Yea, I doubt that he was better to them then to himself, and disregarded his own health to satisfie their desires.
Yea, I doubt that he was better to them then to himself, and disregarded his own health to satisfy their Desires.
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1018
The Arabick Proverb is, Si amicus tuus sit mel, ne comedas totum: If thy Friend be Honey, do not eat him all up.
The Arabic Proverb is, Si Amicus Thy sit mel, ne comedas totum: If thy Friend be Honey, do not eat him all up.
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I wish that it had been known more familiarly in England, for I fear the sweetnesse of his society, did tempt his friends to devoure him among them.
I wish that it had been known more familiarly in England, for I Fear the sweetness of his society, did tempt his Friends to devour him among them.
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After he had been in Cambridge between a eleven and twelve years, and had preached much both there and in the Countrey, the Providence of God so ordered it, that coming to London about threee year and a half ago, upon another occasion, he was desired to preach in this place,
After he had been in Cambridge between a eleven and twelve Years, and had preached much both there and in the Country, the Providence of God so ordered it, that coming to London about threee year and a half ago, upon Another occasion, he was desired to preach in this place,
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and instantly was chosen to be Pastor of this Congregation.
and instantly was chosen to be Pastor of this Congregation.
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I remember that he was not received with lesse joy, then now he is carried forth with sorrow.
I Remember that he was not received with less joy, then now he is carried forth with sorrow.
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Nor was he lesse esteemed, as far as I can hear, in other places of the City,
Nor was he less esteemed, as Far as I can hear, in other places of the city,
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then in this Parish, who I know had a very great affection to him.
then in this Parish, who I know had a very great affection to him.
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His Brethren in the Minstry did highly value (as I have heard from some of them) his excellent endowments,
His Brothers in the Ministry did highly valve (as I have herd from Some of them) his excellent endowments,
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1026
and looked upon him as one like to be very instrumental in the work of the Lord.
and looked upon him as one like to be very instrumental in the work of the Lord.
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And so I hope he hath been;
And so I hope he hath been;
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for you have fully known his Doctrine, his manner of life, his purpose, Faith and Charity, as the Apostle saith concerning himself to Timothy, 2 Epist. 3.10.
for you have Fully known his Doctrine, his manner of life, his purpose, Faith and Charity, as the Apostle Says Concerning himself to Timothy, 2 Epistle 3.10.
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I will but remember you a little of the first, viz. his Doctrine and speech,
I will but Remember you a little of the First, viz. his Doctrine and speech,
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for by that you may judge of the rest, it being according to the ancient saying, The Character of a man,
for by that you may judge of the rest, it being according to the ancient saying, The Character of a man,
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1031
and the Image of his life. His Sermons were stings, rather then words: They were NONLATINALPHABET, winged words in a diviner sense; and the Image of his life. His Sermons were stings, rather then words: They were, winged words in a diviner sense;
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for they were the Arrows of the Almighty, shot with a strong arm into mens hearts.
for they were the Arrows of the Almighty, shot with a strong arm into men's hearts.
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His Discourses were so rational and demonstrative, that they were able to convert an Atheist to the Faith:
His Discourses were so rational and demonstrative, that they were able to convert an Atheist to the Faith:
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So clear and full of light, that they might turn the most ignorant soul unto wisedome.
So clear and full of Light, that they might turn the most ignorant soul unto Wisdom.
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1035
So awakening and lively they were, that it will be a wonder if he have left one soul asleep among you.
So awakening and lively they were, that it will be a wonder if he have left one soul asleep among you.
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So perswasive and moving, that they might charm the cup out of the hand of the Drunkard,
So persuasive and moving, that they might charm the cup out of the hand of the Drunkard,
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1037
and intice a sinner out of the most delicate embraces.
and entice a sinner out of the most delicate embraces.
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So cordial likewise and reviving, that if any persons droop who heard him, they never drank them down, but only lickt the glasse.
So cordial likewise and reviving, that if any Persons droop who herd him, they never drank them down, but only licked the glass.
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So considerate and digested, that as he beat down confidence in mans proper strength, so he rouzed them from their lazinesse,
So considerate and digested, that as he beatrice down confidence in men proper strength, so he roused them from their laziness,
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1040
and an idle indifferency about their souls.
and an idle indifferency about their Souls.
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So discreet and fervent, that as he affrighted cold formality, so he tempered zeal, that it might not be frighted out of its wits.
So discreet and fervent, that as he affrighted cold formality, so he tempered zeal, that it might not be frighted out of its wits.
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1042
And as the Apostle hath married Truth to Charity, so he endeavoured to keep this bond inviolable, that they might never be divorced either in his heart or word.
And as the Apostle hath married Truth to Charity, so he endeavoured to keep this bound inviolable, that they might never be divorced either in his heart or word.
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But the Text upon which he preached the last Commencement before the University was his constant practice, Speaking the truth in love.
But the Text upon which he preached the last Commencement before the university was his constant practice, Speaking the truth in love.
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1044
He was a Preacher indeed, that sought to find out acceptable words, and written upright; even words of truth, as the great Preacher speaks, Eccles. 12.10.
He was a Preacher indeed, that sought to find out acceptable words, and written upright; even words of truth, as the great Preacher speaks, Eccles. 12.10.
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1045
And whereas there are too many Sermons that are full of words without matter, and not a few that have excellent matter without words, to set it of,
And whereas there Are too many Sermons that Are full of words without matter, and not a few that have excellent matter without words, to Set it of,
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and convey it into mens minds; God had given him an excellent faculty to dive into the bottom of the truth,
and convey it into men's minds; God had given him an excellent faculty to dive into the bottom of the truth,
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1047
and then to adorn it with such good and rich expressions, that it should loose nothing for want of one to commend it.
and then to adorn it with such good and rich expressions, that it should lose nothing for want of one to commend it.
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1048
There was a sweet vein of Eloquence that ran through his reason. His Arguments were interlaced with handsome illustrations.
There was a sweet vein of Eloquence that ran through his reason. His Arguments were interlaced with handsome illustrations.
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1049
And after he had drawn the Picture of the truth he intended to represent, he had the art to hang it in a convenient light,
And After he had drawn the Picture of the truth he intended to represent, he had the art to hang it in a convenient Light,
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1050
so that it should look upon every body in the House.
so that it should look upon every body in the House.
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1051
Nazianzen compares a mans mind, that cannot utter its mind, to the motion of a man whose joynts are struck with a benumming disease. Nazianzen compares a men mind, that cannot utter its mind, to the motion of a man whose Joints Are struck with a benumbing disease.
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And I may compare a mind which speaks without any understanding, to the motion of a Puppet that frisks and skips most nimbly, but hath no soul within.
And I may compare a mind which speaks without any understanding, to the motion of a Puppet that frisks and skips most nimbly, but hath no soul within.
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1053
But he of whom I speak was not frozen and benummed, so that his mind could not flow forth,
But he of whom I speak was not frozen and benumbed, so that his mind could not flow forth,
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neither had he a flood of words, and a drop of sense, but he rapt away his Auditors with a double torrent of Rhetorick and reason sweetly mixt together.
neither had he a flood of words, and a drop of sense, but he rapt away his Auditors with a double torrent of Rhetoric and reason sweetly mixed together.
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And truly, if a Divine could stirre up all kind of affections and passions by his Sermons,
And truly, if a Divine could stir up all kind of affections and passion by his Sermons,
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as well as a Comedian can do by a play, yet unlesse there be a sound and substantial truth at the bottom, they will be but like the scorching flames in straw, which will quickly expire for want of something to foment and feed them.
as well as a Comedian can do by a play, yet unless there be a found and substantial truth At the bottom, they will be but like the scorching flames in straw, which will quickly expire for want of something to foment and feed them.
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It is possible that a man may by earnestnesse and violence exprimere affectus (as Erasmus I think speaks) express and squeeze out affections from his Auditors,
It is possible that a man may by earnestness and violence exprimere affectus (as Erasmus I think speaks) express and squeeze out affections from his Auditors,
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but he will never impresse them with any, unlesse there be the strength of reason and weight of Argument to presse and perswade mens understanding into obedience.
but he will never Impress them with any, unless there be the strength of reason and weight of Argument to press and persuade men's understanding into Obedience.
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I am sure his Sermons were of this sort that were apt to imprint something, both upon mind and heart;
I am sure his Sermons were of this sort that were apt to imprint something, both upon mind and heart;
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and I hope he hath left some such seal upon you that will never be blotted out.
and I hope he hath left Some such seal upon you that will never be blotted out.
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1061
But it pleased God that he had many ill fits since he came hither, which were but spurres I believe unto him, to make him runne the faster.
But it pleased God that he had many ill fits since he Come hither, which were but spurs I believe unto him, to make him run the faster.
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1062
And especially the last September he was encountred with a most dangerous disease, which assaulted him with such a violence, that it made all the pillars and supporters of his body tremble.
And especially the last September he was encountered with a most dangerous disease, which assaulted him with such a violence, that it made all the pillars and supporters of his body tremble.
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Your hopes were even at the last gasp, when God gave his life to your Prayers and teares,
Your hope's were even At the last gasp, when God gave his life to your Prayers and tears,
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and let him breath a little longer among you.
and let him breath a little longer among you.
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Now which of you can think upon his excellent Sermons since his recovery, without thankfulnesse to God that he lent him to you a while longer.
Now which of you can think upon his excellent Sermons since his recovery, without thankfulness to God that he lent him to you a while longer.
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1066
Who can be impatient (even for his death) who remembers those words of our Saviour with his Comment in many Sermons;
Who can be impatient (even for his death) who remembers those words of our Saviour with his Comment in many Sermons;
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1067
The Cup which my Father hath given unto me, shall I not drink it? And who can be prodigal of his time, The Cup which my Father hath given unto me, shall I not drink it? And who can be prodigal of his time,
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and loose in his life, that felt any of those Arrows which he took out of the Apostles quiver;
and lose in his life, that felt any of those Arrows which he took out of the Apostles quiver;
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See that you walk circumspectly, Eph. 5.15, 16. not as fools, but as wise, redeeming the time, &c. It would be a good work for every one of you to examine if you have not been carelesse in following those Directions which might provoke God to stop the breath of this sweet Organ of his,See that you walk circumspectly, Ephesians 5.15, 16. not as Fools, but as wise, redeeming the time, etc. It would be a good work for every one of you to examine if you have not been careless in following those Directions which might provoke God to stop the breath of this sweet Organ of his,
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and cut off the thred of his life by another sharp sicknesse which arrested him on the first day of this moneth.
and Cut off the thread of his life by Another sharp sickness which arrested him on the First day of this Monn.
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Then God put a bitter cup into his hand, and he drank it off to the bottom with such an admirable patience, as he himself had preached.
Then God put a bitter cup into his hand, and he drank it off to the bottom with such an admirable patience, as he himself had preached.
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Then he felt the comfort of a holy walking and good use of his time,
Then he felt the Comfort of a holy walking and good use of his time,
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so that as he was not heard to murmur or repine that God should thus soon take hold of his rod again;
so that as he was not herd to murmur or repine that God should thus soon take hold of his rod again;
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1074
neither did he call for time to come back again, as if he were loath to die by this rod.
neither did he call for time to come back again, as if he were loath to die by this rod.
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I cannot but remember a few things that I observed in this sicknesse, which will be partly for our imitation, and partly for our comfort.
I cannot but Remember a few things that I observed in this sickness, which will be partly for our imitation, and partly for our Comfort.
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(5) text (DIV1)
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First, His resignation in the beginning of his disease:First, His resignation in the beginning of his disease:
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(5) text (DIV1)
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God is wise (said he to me) and his will is guided by wisdome; God is wise (said he to me) and his will is guided by Wisdom;
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and therefore let him do as seems him good, for I am indifferent. Secondly, The Expression of his Faith.
and Therefore let him do as seems him good, for I am indifferent. Secondly, The Expression of his Faith.
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When his disease began to make some offers at his head, and a little to obscure his mind, he said to me,
When his disease began to make Some offers At his head, and a little to Obscure his mind, he said to me,
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1080
Truly this is the only thing that troubles me, that I fear I shall loose my understanding, But my Saviour intercedes in Heaven; He doth, he doth.
Truly this is the only thing that Troubles me, that I Fear I shall lose my understanding, But my Saviour intercedes in Heaven; He does, he does.
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Thirdly, His patience and quietnesse under the violence of his Disease.Thirdly, His patience and quietness under the violence of his Disease.
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(5) text (DIV1)
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For when he was desired either not to speak or not to stirre, his Answer still was, Well, I will not.
For when he was desired either not to speak or not to stir, his Answer still was, Well, I will not.
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So that I might say of his Feavour as Diogenes did when he was sick of the same disease;
So that I might say of his Favour as Diogenes did when he was sick of the same disease;
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(5) text (DIV1)
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It was nothing else but NONLATINALPHABET, the wrestling of the soul with the body, as two Combatants use to do in the Olympick Games, It was nothing Else but, the wrestling of the soul with the body, as two Combatants use to do in the Olympic Games,
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and his soul got the better by patience and lying still.
and his soul god the better by patience and lying still.
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When Epictetus broke his leg, they say he talkt and discoursed as if he had been in another mans body;
When Epictetus broke his leg, they say he talked and discoursed as if he had been in Another men body;
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(5) text (DIV1)
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and when the bones of our deceased Brother were sore vexed, me thought he lay as if his soul were somewhere else,
and when the bones of our deceased Brother were soar vexed, me Thought he lay as if his soul were somewhere Else,
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(5) text (DIV1)
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and was gone out to God. For Fourthly, God was pleased to blesse him with a quietnesse and peace in his conscience.
and was gone out to God. For Fourthly, God was pleased to bless him with a quietness and peace in his conscience.
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Though he had no raptures and excesses of mind (which he never affected) yet he thanked God he had a solid peace,
Though he had no raptures and Excesses of mind (which he never affected) yet he thanked God he had a solid peace,
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and a sweet calm, and he passed out of the world just as he lived, in an even temper. And
and a sweet Cam, and he passed out of the world just as he lived, in an even temper. And
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Fifthly, According to his Faith in the Mediation of Jesus Christ, so it was unto him.
Fifthly, According to his Faith in the Mediation of jesus christ, so it was unto him.
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God was very good to him in giving him his understanding unto the last, even when the cunning Adversary of man-kind made an attempt upon him toward his latter end,
God was very good to him in giving him his understanding unto the last, even when the cunning Adversary of mankind made an attempt upon him towards his latter end,
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when his strength declined, and he was least able to resist an assault.
when his strength declined, and he was least able to resist an assault.
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He would have slily conveyed such thoughts into his mind, that he had been a stranger to practical godlinesse,
He would have slily conveyed such thoughts into his mind, that he had been a stranger to practical godliness,
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but he had so much understanding as to consider that he was not himself, nor fit to be a judge when he could look but at a few things.
but he had so much understanding as to Consider that he was not himself, nor fit to be a judge when he could look but At a few things.
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And truly, I told him that it was the best way for one that had setled a wellgrounded hope in his life, to give the Devil no other Answer at such a time,
And truly, I told him that it was the best Way for one that had settled a wellgrounded hope in his life, to give the devil no other Answer At such a time,
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but Satan thou lyest; and enter into no further dispute with him.
but Satan thou liest; and enter into no further dispute with him.
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Whereupon he said, Thou cowardly Devil, take me now? Why didst thou not come sooner,
Whereupon he said, Thou cowardly devil, take me now? Why didst thou not come sooner,
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if thou hadst any thing to say? This expression he had more then once,if thou Hadst any thing to say? This expression he had more then once,
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and was troubled no further, but to give testimony afterward to some that stood by, that thanks be to God we have the victory through Christ Jesus. And
and was troubled no further, but to give testimony afterwards to Some that stood by, that thanks be to God we have the victory through christ jesus. And
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Lastly, He had such an NONLATINALPHABET as the greatest man once in the world wished for,
Lastly, He had such an as the greatest man once in the world wished for,
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and he placidly and quietly, without being torn by force out of his body, slept in the Lord, on the Lords day the twelfth day of this moneth.
and he placidly and quietly, without being torn by force out of his body, slept in the Lord, on the lords day the twelfth day of this Monn.
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And considering the time of his end, I think it is not a meer fancy to remark upon these three things, which made his death just proportionable to his life.
And considering the time of his end, I think it is not a mere fancy to remark upon these three things, which made his death just proportionable to his life.
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First, That as he died in the noon of his age, so he died in the noon of the day:
First, That as he died in the noon of his age, so he died in the noon of the day:
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That may seem but an inconsiderable circumstance, unlesse we joyn it with the rest. For secondly, He went to receive his Reward upon that day wherein he most laboured.
That may seem but an inconsiderable circumstance, unless we join it with the rest. For secondly, He went to receive his Reward upon that day wherein he most laboured.
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From the communion of Saints on earth, he went to the consort of Saints and Angels in Heaven.
From the communion of Saints on earth, he went to the consort of Saints and Angels in Heaven.
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And it was one of the last words that he spake, There remains a Rest for the people of God.
And it was one of the last words that he spoke, There remains a Rest for the people of God.
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Thirdly, He died on one of the longest daies in the year, as if God would tell us, that he had lived long enough;
Thirdly, He died on one of the longest days in the year, as if God would tell us, that he had lived long enough;
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as long as was fit, and that being now come to his full height, he was at his Tropick,
as long as was fit, and that being now come to his full height, he was At his Tropic,
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and must return to him that sent him forth.
and must return to him that sent him forth.
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Men, Brethren and Fathers, you will pardon it to the affection I bear to his memory, that I have given you this long,
Men, Brothers and Father's, you will pardon it to the affection I bear to his memory, that I have given you this long,
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though I hope not tedious, Narration:
though I hope not tedious, Narration:
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And if any think it is too short (which I may rather suspect) let them be pleased to consider, that his life consisted but of a few dayes;
And if any think it is too short (which I may rather suspect) let them be pleased to Consider, that his life consisted but of a few days;
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and that it is no small part of virtue, to conceal ones virtues.
and that it is no small part of virtue, to conceal ones Virtues.
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And therefore they may believe without danger that the greatest part of what I have told you, is but the least part of that worth which lay latent in him.
And Therefore they may believe without danger that the greatest part of what I have told you, is but the least part of that worth which lay latent in him.
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And now as you have had the patience to bear with me thus long out of your love to him,
And now as you have had the patience to bear with me thus long out of your love to him,
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so let your love to your selves bestow so much patience upon you as to suffer a little longer, till I speak a few words to every one in this Assembly.
so let your love to your selves bestow so much patience upon you as to suffer a little longer, till I speak a few words to every one in this Assembly.
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And first of all to you my Brethren of the Ministry, I shall not take upon me to speak any words of my own,
And First of all to you my Brothers of the Ministry, I shall not take upon me to speak any words of my own,
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but acquaint you with two words of his to the dearest relation he had in his former sickness.
but acquaint you with two words of his to the dearest Relation he had in his former sickness.
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First, Let us be much in private prayer.
First, Let us be much in private prayer.
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Our time is short as well as other mens, and many times shorter, though our account be greater;
Our time is short as well as other men's, and many times shorter, though our account be greater;
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therefore let us spend much time with God, as we indeavour to spend it all for him. Let not a croud of thoughts in our studies,
Therefore let us spend much time with God, as we endeavour to spend it all for him. Let not a crowd of thoughts in our studies,
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nor a croud of company here in the City, thrust God away from our souls, but let them frequently retire unto him, as the fountain of all light and good.
nor a crowd of company Here in the city, thrust God away from our Souls, but let them frequently retire unto him, as the fountain of all Light and good.
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Prayer before our studies is the key to unlock the secrets of God, and prayer afterward is the turning of the key to lock them safe into our hearts.
Prayer before our studies is the key to unlock the secrets of God, and prayer afterwards is the turning of the key to lock them safe into our hearts.
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Prayer sharpens our appetite after truth, and when we have found it, it sets an edg upon the truth, Prayer sharpens our appetite After truth, and when we have found it, it sets an edge upon the truth,
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and makes it more cutting and penetrating into the heart.
and makes it more cutting and penetrating into the heart.
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And as Erasmus well said, We shall speak more dexterously to men, when with our whole hearts we have first spoken with God.
And as Erasmus well said, We shall speak more dexterously to men, when with our Whole hearts we have First spoken with God.
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Secondly, Let us look to our ends in our work. This was another of his counsels, without which indeed our labour will be in vain.
Secondly, Let us look to our ends in our work. This was Another of his Counsels, without which indeed our labour will be in vain.
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Let us believe our selves what we speak, and then we should mind the glory of God, and not our selves. Alas!
Let us believe our selves what we speak, and then we should mind the glory of God, and not our selves. Alas!
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what is the applause of men when we are gone, but like a sound in a dead mans ear? And what is it when we are alive,
what is the applause of men when we Are gone, but like a found in a dead men ear? And what is it when we Are alive,
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but an empty breath that is lost sooner than got, and is got ofttimes by idleness sooner than taking pains? And what is there else that can tempt an ingenuous mind? Our very breeding doth teach us to despise money and gain,
but an empty breath that is lost sooner than god, and is god ofttimes by idleness sooner than taking pains? And what is there Else that can tempt an ingenuous mind? Our very breeding does teach us to despise money and gain,
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but the example of our Lord and his Apostles will make it seem a sordid thing to be trampled under our feet.
but the Exampl of our Lord and his Apostles will make it seem a sordid thing to be trampled under our feet.
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Let the good of men therfore, and the glory of God be the mark at which we aim.
Let the good of men Therefore, and the glory of God be the mark At which we aim.
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And the Lord in Heaven hear our prayers, and bless our preaching. Secondly, Then to you of this Parish, let me say a few things.
And the Lord in Heaven hear our Prayers, and bless our preaching. Secondly, Then to you of this Parish, let me say a few things.
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And first, Pray earnestly among other Petitions for these two things, That God would pardon your unprofitableness, which perhaps you may have been guilty of under such means;
And First, Pray earnestly among other Petitions for these two things, That God would pardon your unprofitableness, which perhaps you may have been guilty of under such means;
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and that he would bless you with another Minister of such a temper as he was,
and that he would bless you with Another Minister of such a temper as he was,
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and that will design so seriously the good of your souls.
and that will Design so seriously the good of your Souls.
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He desired you should know that he loved you, and he prayed God to bless you.
He desired you should know that he loved you, and he prayed God to bless you.
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I hope God will so hear his desires, and you will so remember his instructions,
I hope God will so hear his Desires, and you will so Remember his instructions,
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and those you have received from former Lights, that I may spare that prayer which Mr Udal used at the Funeral of Mr Shute, viz. That God will neither let you fall into the hand of a dark Lanthorn,
and those you have received from former Lights, that I may spare that prayer which Mr Udal used At the Funeral of Mr Shute, viz. That God will neither let you fallen into the hand of a dark Lantern,
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nor be led by an Ignis fatuus.nor be led by an Ignis fatuus.
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The Jews have a saying (God grant it be true) That never doth there die any illustrious man,
The jews have a saying (God grant it be true) That never does there die any illustrious man,
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but there is another borne as bright on the same day. God loves the world so well, that when one Sun sets, another arises.but there is Another born as bright on the same day. God loves the world so well, that when one Sun sets, Another arises.
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To which they accomodate that place in Eccles. 1.5. The Sun ariseth, and the Sun goeth down.
To which they accommodate that place in Eccles. 1.5. The Sun arises, and the Sun Goes down.
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Nay they observe further, That he makes some starre or other arise before a Sun be set.
Nay they observe further, That he makes Some star or other arise before a Sun be Set.
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As Joshua began to shine before Moses his light was darkned, and before Joshua went to bed, Othniel the son of Kenaz was risen up to judg. As joshua began to shine before Moses his Light was darkened, and before joshua went to Bed, Othniel the son of Kenaz was risen up to judge.
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Eli was not gathered to his fathers before Samuel appeared to be a most hopefull youth.
Eli was not gathered to his Father's before Samuel appeared to be a most hopeful youth.
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And among the other Sex they also note, That Sarah was not taken away, till Rebekah was ready to come in her stead.
And among the other Sex they also note, That Sarah was not taken away, till Rebekah was ready to come in her stead.
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The Lord grant that you may find this true, and that as now the nights are at the shortest,
The Lord grant that you may find this true, and that as now the nights Are At the Shortest,
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so you may have but a very short night before another Sun arise in this place.
so you may have but a very short night before Another Sun arise in this place.
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But if we be so unworthy, that God will not bless us with such a favour, May it please him but to let posterity twenty year hence fit under such a burning and shining Light:
But if we be so unworthy, that God will not bless us with such a favour, May it please him but to let posterity twenty year hence fit under such a burning and shining Light:
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May it please his goodness and mercy, that the day of his Death may be but the Birth-day of some eminent person to illuminate this City.
May it please his Goodness and mercy, that the day of his Death may be but the Birthday of Some eminent person to illuminate this city.
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Secondly, Let me beseech you to write down any memorable thing that you have heard from him,
Secondly, Let me beseech you to write down any memorable thing that you have herd from him,
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and hath much affected you, that it may be engraven upon your heart, and do you good for ever.
and hath much affected you, that it may be engraven upon your heart, and do you good for ever.
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By this means you will cause the lips of the dead to speak, and you will not lose all converse with him now that he is gone from you.
By this means you will cause the lips of the dead to speak, and you will not loose all converse with him now that he is gone from you.
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For a mans discourses are the picture of his soul, which is himself.
For a men discourses Are the picture of his soul, which is himself.
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O my Beloved, how sad an account will you have to make, if you be not truly Religious who have had so many Lights in your Candlestick that have spent themselves to illuminate you? How will you appear before the Judgement seat of God,
O my beloved, how sad an account will you have to make, if you be not truly Religious who have had so many Lights in your Candlestick that have spent themselves to illuminate you? How will you appear before the Judgement seat of God,
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when not onely one, but foure or five Ministers shall witnesse against you? How will you look not only him,
when not only one, but foure or five Ministers shall witness against you? How will you look not only him,
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but those that delivered the Lamp to him in the face? Or rather, how will you look God in the face when you shall think what means of obtaining salvation you have enjoyed,
but those that Delivered the Lamp to him in the face? Or rather, how will you look God in the face when you shall think what means of obtaining salvation you have enjoyed,
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and yet are not saved? Remember therefore now all those wholsom counsels you have received from their mouths,
and yet Are not saved? remember Therefore now all those wholesome Counsels you have received from their mouths,
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and if there be any beginnings of godliness in your hearts, any tasts of Religion, let me remember you of two Directions which were some of the last he gave you,
and if there be any beginnings of godliness in your hearts, any tastes of Religion, let me Remember you of two Directions which were Some of the last he gave you,
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and write them upon your hearts.
and write them upon your hearts.
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He told me not long before his sickness, that he had begun at his own house to give some short Exhortations to you his Communicants, in which he intended (I think once in a fortnight) to insist upon the chief things that belong to the establishing a soul in grace.
He told me not long before his sickness, that he had begun At his own house to give Some short Exhortations to you his Communicants, in which he intended (I think once in a fortnight) to insist upon the chief things that belong to the establishing a soul in grace.
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He begun this course April 14. and lived to give but two Directions, which I shall again commend to your thoughts.
He begun this course April 14. and lived to give but two Directions, which I shall again commend to your thoughts.
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First, He desired you to beware lest you should be found in the number of the giddy,
First, He desired you to beware lest you should be found in the number of the giddy,
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(5) text (DIV1)
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or of the lazy Prefessours of this age; or of the lazy Prefessours of this age;
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and one Argument whereby he pressed to diligence, was this, Death is neer you, like to a Mole it is digging your graves under you (so was his expression,) therefore whatsoever your hand finds to do, do it with all your might, Eccles. 9.10.
and one Argument whereby he pressed to diligence, was this, Death is near you, like to a Mole it is digging your graves under you (so was his expression,) Therefore whatsoever your hand finds to do, do it with all your might, Eccles. 9.10.
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My Beloved, Death may be as near to you now, as it was then to him,
My beloved, Death may be as near to you now, as it was then to him,
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and therefore take heed that you be not found idle and useless servants.
and Therefore take heed that you be not found idle and useless Servants.
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Secondly, He advised you to give diligence not only to be sincere Christians, but also growing Christians,
Secondly, He advised you to give diligence not only to be sincere Christians, but also growing Christians,
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and at length excellent and very exemplary. and At length excellent and very exemplary.
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Here he directed you to lay the foundation well, and then intended to show how to raise the building and superstructure upon it;
Here he directed you to lay the Foundation well, and then intended to show how to raise the building and superstructure upon it;
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but God took him away before he could do that.
but God took him away before he could do that.
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I beseech you labour to be true and real Christians, though perhaps you may not live to grow to any great height, no more than helived to direct you to it.
I beseech you labour to be true and real Christians, though perhaps you may not live to grow to any great height, no more than helived to Direct you to it.
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Look to your hearts lest there be any root of bitterness that may make you to backslide,
Look to your hearts lest there be any root of bitterness that may make you to backslide,
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and remember, as his very expression was, That there is no such Antidote against Apostasie, as real integrity and sincerity.
and Remember, as his very expression was, That there is no such Antidote against Apostasy, as real integrity and sincerity.
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Yea remember all other good Discourses of his, and your other Ministers, that you may frame your lives according to them,
Yea Remember all other good Discourses of his, and your other Ministers, that you may frame your lives according to them,
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and grow taller (if you live still) by so many showrs. Let me a little quicken you by this Story.
and grow Taller (if you live still) by so many showers. Let me a little quicken you by this Story.
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Zeno Cittiaeus consulted with the Oracle, how he might live well, and he received this Answer, NONLATINALPHABET,Zeno Cittiaeus consulted with the Oracle, how he might live well, and he received this Answer,,
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If he was of the same colour with the dead.
If he was of the same colour with the dead.
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This he interpreted to mean, that he should get and read all the ancient Books that he could hear of,
This he interpreted to mean, that he should get and read all the ancient Books that he could hear of,
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and then steep and die his mind in their sacred notions. My Brethren, what St. Paul said of Epimenides his sentence, Tit. 1.13.
and then steep and die his mind in their sacred notions. My Brothers, what Saint Paul said of Epimenides his sentence, Tit. 1.13.
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that I may say of this, This testimony is true. Look as like to the dead in the Lord,
that I may say of this, This testimony is true. Look as like to the dead in the Lord,
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as ever you can, and labour to turn your souls into their shape.
as ever you can, and labour to turn your Souls into their shape.
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Not as though there were not living examples and teachers which you are to mind (thanks be to God there are a great number here before you) but I would wish you not to forget men when they are dead and gone, For you cannot tell how soon you must live according to the manner of the dead, and not of the living.
Not as though there were not living Examples and Teachers which you Are to mind (thanks be to God there Are a great number Here before you) but I would wish you not to forget men when they Are dead and gone, For you cannot tell how soon you must live according to the manner of the dead, and not of the living.
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The world may prove so bad, that if you will be of their colour, you may be all, but only white.
The world may prove so bad, that if you will be of their colour, you may be all, but only white.
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Let me beseech you therefore to remember his Doctrine, and his manner of life too, to tread in his steps,
Let me beseech you Therefore to Remember his Doctrine, and his manner of life too, to tread in his steps,
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and be followers of him, as he was of Christ.
and be followers of him, as he was of christ.
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And though I have already made your patience sweat, yet let me exercise it a little longer,
And though I have already made your patience sweat, yet let me exercise it a little longer,
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and borrow so much time of you, as but to remind you of a few things I would have you imitate. 1. Remember how great a reverence he did bear to the Name of God.
and borrow so much time of you, as but to remind you of a few things I would have you imitate. 1. remember how great a Reverence he did bear to the Name of God.
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You should not hear him speak ofit (I think) without alteration of his countenance,
You should not hear him speak ofit (I think) without alteration of his countenance,
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and the manner of his pronunciation.
and the manner of his pronunciation.
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Learn from him not to take it up on every trifling occasion, and when you have any discourse of him, let your mind be serious,
Learn from him not to take it up on every trifling occasion, and when you have any discourse of him, let your mind be serious,
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and lay aside laughter and jesting with whatsoever at another time may be lawfull, but not grave enough to keep company with God. 2. Remember how serious he was in Prayer and addresses unto God.
and lay aside laughter and jesting with whatsoever At Another time may be lawful, but not grave enough to keep company with God. 2. remember how serious he was in Prayer and Addresses unto God.
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His soul seemed to be gathered into it self, and then gathered up to God.
His soul seemed to be gathered into it self, and then gathered up to God.
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And I believe you can remember that his expressions were such that all might joyne with him,
And I believe you can Remember that his expressions were such that all might join with him,
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and that he was not acted by any private, but a publick and divine spirit. 3. How he taught you to observe the Lords day.
and that he was not acted by any private, but a public and divine Spirit. 3. How he taught you to observe the lords day.
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Not long ago he entred with me into a discourse of that thing, and I perceived by it he had earnestly desired of you in some Sermons to spend that time more religiously, in recounting the mercies of God, in telling to your Children and Servants the great things that the Lord hath done since the beginning of the world, that they may be had in everlasting remembrance.
Not long ago he entered with me into a discourse of that thing, and I perceived by it he had earnestly desired of you in Some Sermons to spend that time more religiously, in recounting the Mercies of God, in telling to your Children and Servants the great things that the Lord hath done since the beginning of the world, that they may be had in everlasting remembrance.
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But especially in magnifying the goodness and wisdome of God in the glorious work of Redemption by Christ Jesus. 4. Remember his Charity to the Poor, to which he excited you not only in publick but in private,
But especially in magnifying the Goodness and Wisdom of God in the glorious work of Redemption by christ jesus. 4. remember his Charity to the Poor, to which he excited you not only in public but in private,
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and if you could have seen it, by his example also.
and if you could have seen it, by his Exampl also.
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From some of you sure it was that he obtained yearly a good summe for poor Scholars in the University, not being content with doing good himself,
From Some of you sure it was that he obtained yearly a good sum for poor Scholars in the university, not being content with doing good himself,
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unless you did reap some fruit too.
unless you did reap Some fruit too.
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Do not forget I say this Charity, now that he is gone, but let it be still as a living water,
Do not forget I say this Charity, now that he is gone, but let it be still as a living water,
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though it doth not run through the same hands. Fifthly, Get a faithfull Friend if you can;
though it does not run through the same hands. Fifthly, Get a faithful Friend if you can;
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for a Friend was a thing, that he much loved and valued as the rarest Jewel in the world next to Piety, without which no man can be our true Friend.
for a Friend was a thing, that he much loved and valued as the Rarest Jewel in the world next to Piety, without which no man can be our true Friend.
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A true Friend will tell you of your faults, he will advise you of your concernments, he will be to you as the Wife in your Bosome.
A true Friend will tell you of your Faults, he will Advice you of your concernments, he will be to you as the Wife in your Bosom.
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He may indeed sometimes be more deare then the nearest relation which we have, and there is a Friend that sticketh closer then a Brother,
He may indeed sometime be more deer then the nearest Relation which we have, and there is a Friend that sticketh closer then a Brother,
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or whatsoever name of love there is in the world.
or whatsoever name of love there is in the world.
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And therefore it is observable that in the 13. Deut. 6. he is put in the last place as the chiefest of all relations.
And Therefore it is observable that in the 13. Deuteronomy 6. he is put in the last place as the chiefest of all relations.
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If thy Brother, or thy Son, or thy Daughter, or the Wife of thy bosome,
If thy Brother, or thy Son, or thy Daughter, or the Wife of thy bosom,
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or thy Friend which is as thy own soul, entice thee secretly, saying, &c. It is very clear that Moses rises up by steps from the lowest to the highest, from a Brother of the same venter, to a Child,
or thy Friend which is as thy own soul, entice thee secretly, saying, etc. It is very clear that Moses rises up by steps from the lowest to the highest, from a Brother of the same venture, to a Child,
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and then to a Wife, and at last to a Friend, as the highest of all:
and then to a Wife, and At last to a Friend, as the highest of all:
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And it is likewise clear, that a Man and Wife are but one flesh, but a Man and his Friend are one soul,
And it is likewise clear, that a Man and Wife Are but one Flesh, but a Man and his Friend Are one soul,
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and therefore unless they be friends as well as Man and Wife, there is a greater love then theirs;
and Therefore unless they be Friends as well as Man and Wife, there is a greater love then theirs;
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but when both these conspire together, the relation of a friend and of Consorts too,
but when both these conspire together, the Relation of a friend and of Consorts too,
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then it is the highest of all love, and the Image of the love that is between Christ and his Church.
then it is the highest of all love, and the Image of the love that is between christ and his Church.
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Friendship is such a sacred thing, that though we are sometimes mistaken in our choice,
Friendship is such a sacred thing, that though we Are sometime mistaken in our choice,
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yet it is not fit to snap the bones asunder, but gently to dissolve them, that there may be some love afterward.
yet it is not fit to snap the bones asunder, but gently to dissolve them, that there may be Some love afterwards.
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So Cardan professeth that he would never rend and tear a false friendship in pieces, but would fairely unloose it, and pick the threds by which they were sown together. So Cardan Professes that he would never rend and tear a false friendship in Pieces, but would fairly unloose it, and pick the threads by which they were sown together.
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I have said more of this then of the rest because it is so rare, and we are most apt to talk of the thing we love.
I have said more of this then of the rest Because it is so rare, and we Are most apt to talk of the thing we love.
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To conclude this my address to you, Let me prevaile with you to remember but this in Generall,
To conclude this my address to you, Let me prevail with you to Remember but this in General,
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how he commended Religion to you both in his words, and in his practise, as the life of the soul,
how he commended Religion to you both in his words, and in his practice, as the life of the soul,
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as the soul of friendship, as the best friend of men, and the best natured thing and fullest of humanity in the world.
as the soul of friendship, as the best friend of men, and the best natured thing and Fullest of humanity in the world.
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It did not appear in him with its face all clouded, with looks sable and sad, with eyes heavy or distorted;
It did not appear in him with its face all clouded, with looks sable and sad, with eyes heavy or distorted;
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but he represented it as the very joy of ones heart, the marrow of our bones,
but he represented it as the very joy of ones heart, the marrow of our bones,
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and that which gives health to all our flesh. Methinkes it should make you all in love with Religion, when you remember how chearfull,
and that which gives health to all our Flesh. Methinks it should make you all in love with Religion, when you Remember how cheerful,
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how pleasant, and I had almost said, how sportfull a thing it seemed. When we have once attained to the true gust and rellish of it;
how pleasant, and I had almost said, how sportful a thing it seemed. When we have once attained to the true gust and relish of it;
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a man that shall perswade us to forsake it, shall be like to him that is in love with his own Dreams,
a man that shall persuade us to forsake it, shall be like to him that is in love with his own Dreams,
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& would perswade us into the Paradise of fools.
& would persuade us into the Paradise of Fools.
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And if at any time you be sad, O wha• sweet things are those tears? how full of joy are those sorrows? they are but like a Cypress cast over a beautifull face,
And if At any time you be sad, Oh wha• sweet things Are those tears? how full of joy Are those sorrows? they Are but like a Cypress cast over a beautiful face,
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or at the worst but like the clouds which cover the face of the Sun for a while, that it may be more acceptable when it shines,
or At the worst but like the Clouds which cover the face of the Sun for a while, that it may be more acceptable when it shines,
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and beside they water the Earth with their showres, which make it flourish and spring the better.
and beside they water the Earth with their showers, which make it flourish and spring the better.
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But there are some other here present, who will expect a few words from me, and therefore I must pass these things over without any further enlargements.
But there Are Some other Here present, who will expect a few words from me, and Therefore I must pass these things over without any further enlargements.
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Thirdly, To you then who were his Auditors and Friends, let me say that I hope you have learned by his instruction to chuse another Guide if you want one in your own Parishes;
Thirdly, To you then who were his Auditors and Friends, let me say that I hope you have learned by his instruction to choose Another Guide if you want one in your own Parishes;
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and that you cannot honour his acquaintance more, then by a devout and strict life, and walking orderly and peaceably according to the Gospell.
and that you cannot honour his acquaintance more, then by a devout and strict life, and walking orderly and peaceably according to the Gospel.
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I am sure he loved his Friends with an ardent love, and he was as void of complement, as he was of gall.
I am sure he loved his Friends with an Ardent love, and he was as void of compliment, as he was of Gall.
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And therefore love his memory, and labour to do that which you think would have pleased him best, if he had still lived.
And Therefore love his memory, and labour to do that which you think would have pleased him best, if he had still lived.
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And what is that? as St. John saith concerning his Children, so would he have said of his Friends, I have no greater joy then to hear that you walk in the truth, 3. Epist. v. 4. and therefore he saith v. 11. Beloved follow not that which is evill, but that which is good;
And what is that? as Saint John Says Concerning his Children, so would he have said of his Friends, I have no greater joy then to hear that you walk in the truth, 3. Epistle v. 4. and Therefore he Says v. 11. beloved follow not that which is evil, but that which is good;
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He that doth good is of God, but he that doth evill hath not seen God. He that does good is of God, but he that does evil hath not seen God.
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Fourthly, To his Relations I need only say that I need say nothing. For should I say remember him? alas!
Fourthly, To his Relations I need only say that I need say nothing. For should I say Remember him? alas!
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he was so dear, that they cannot forget him.
he was so dear, that they cannot forget him.
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Shall I say be of good comfort? their piety is so great, that it will let them want no Cordials.
Shall I say be of good Comfort? their piety is so great, that it will let them want no Cordials.
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Shall I bid them prepare them selves against all other changes? that is counsell common to us all.
Shall I bid them prepare them selves against all other changes? that is counsel Common to us all.
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And therefore I will not address my speech unto them, not knowing how to Administer any •ounsell where there are so many Physicians. Fifthly;
And Therefore I will not address my speech unto them, not knowing how to Administer any •ounsell where there Are so many Physicians. Fifthly;
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But lastly to my self, what shall I say 〈 ◊ 〉 If he that hath lost a friend• half dead,
But lastly to my self, what shall I say 〈 ◊ 〉 If he that hath lost a friend• half dead,
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and like a worme cut in two, (as Na•ianzen speaks) then it is a wonder that I have said already so much to you.
and like a worm Cut in two, (as Na•ianzen speaks) then it is a wonder that I have said already so much to you.
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Little do I think when he so passionately bewailed the death of our Friend Mr. Bright, that I should so soon have come to pay my tears at his Funerall.
Little do I think when he so passionately bewailed the death of our Friend Mr. Bright, that I should so soon have come to pay my tears At his Funeral.
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I have said enough, having called my self fool by saying so much. But love made me blind, and love makes me speak it.
I have said enough, having called my self fool by saying so much. But love made me blind, and love makes me speak it.
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And O that we could all show that we loved him by our tears!
And Oh that we could all show that we loved him by our tears!
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O that we could all water his ashes with such affectionate showres, that nothing but Roses and Violets might grow upon his Grave, that his name may be like a sweet perfume, that none may violate that precious thing by any envious and pestilent breath.
O that we could all water his Ashes with such affectionate showers, that nothing but Roses and Violets might grow upon his Grave, that his name may be like a sweet perfume, that none may violate that precious thing by any envious and pestilent breath.
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May thy dust sleeep in peace my dear friend! may thy ashes take an indisturbed rest.
May thy dust sleeep in peace my dear friend! may thy Ashes take an indisturbed rest.
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May thy memory be alwayes green and fresh in my mind. May I live and do as much good.
May thy memory be always green and fresh in my mind. May I live and do as much good.
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And may I be as happy in my latter end!
And may I be as happy in my latter end!
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Oh my soul, let us begin then to take our leave more seriously of this world;
O my soul, let us begin then to take our leave more seriously of this world;
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let us cease to weep for him, and weep for our own folly. Arise, arise, NONLATINALPHABET, &c. Let us go away from hence.
let us cease to weep for him, and weep for our own folly. Arise, arise,, etc. Let us go away from hence.
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Let us throw away these dreams. Let us not live among these shadowes. Let us not be mockt any more by these false pleasures.
Let us throw away these dreams. Let us not live among these shadows. Let us not be mocked any more by these false pleasures.
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Let honour, glory, and applause find some body else to make their fools. Farewell all the Puppets that dance on the scene of this world.
Let honour, glory, and applause find Some body Else to make their Fools. Farewell all the Puppets that dance on the scene of this world.
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Farewell all these painted clouds, these gilded vanities, these hyperbolized nothings.
Farewell all these painted Clouds, these gilded vanities, these hyperbolized nothings.
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Let this henceforth be writ upon my heart, yea let it be ingraven on us all.
Let this henceforth be writ upon my heart, yea let it be engraven on us all.
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Vanity of vanities saith the Preacher, all is vanity. Surely man at his best estate is altogether vanity. FINIS.Vanity of vanities Says the Preacher, all is vanity. Surely man At his best estate is altogether vanity. FINIS.
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