Moses his prayer. Or, An exposition of the nintieth Psalme.: In which is set forth, the frailty and misery of mankind; most needfull for these times. Wherein [brace] 1. The sum and scope. 2. The doctrines. 3. The reasons. 4. The uses of most texts are observed. / By Samuel Smith, minister of the Gospel, author of Davids repentance and the Great assize, and yet living.

Ver. 5, 6. Thou carriest them away as with a flood, they are as sleep; in the morning they are as grasse which groweth up, in the evening it is cut down, and withereth.

IN this Verse likewise, Moses pro∣ceeds to set out before our eyes, the frailty of mans life.

And this he doth by sundry bor∣rowed speeches and similitudes.

• 1. He saith, the Lord comes by death, as it were by a mighty Flood, that sweeps away all be∣fore it.
• 2. As a Dream, that is quickly gone and forgotten.
• 3. He compares mans life to the Grasse, and shewes, that as the Grasse hath a time of growing, so hath it a time of withering:

• So man, when he is young and lusty, it is the best time of grouth; yet it must have a time of wi∣thering when age comes, and God cuts them down by the sith of death.

Thou carriest them away as with a flood. [Text.]

HEre Moses first of all sheweth that the Lord comes many times by death as a Flood, or as the Sea, when it breaks through the banks: And herein will teach us two things;

• 1. That death is inevitable, there is no resisting of it, no more then a man can stop the course of the Sea.
• 2. That death many times comes suddainly, as the breakings in of the Sea, when men are not ware, or think least of it.

Thou carriest them away as with a flood.

NO; we hence. That death; [Doct. 1] is 〈…〉〈…〉 * 1.1

the Sea, there is no withstanding of it, or stopping the course of it: so there is no weapon can defend a man from the stroak of death.

And this Flood, sooner or latter, overflowes all men, without excepti∣on, as Noah's flood overflowed the whole earth. It is appointed for all men once to die, * 1.2 daily experience makes it clear: the mighty Captains, and noble Warriours, yea, those fa∣mous Kings, and greatest Monarchs that have been in the world, even those that lived longest, as Methuselah, that lived nine hundred sixty nine yeeres, * 1.3 yet at last were overflowed with this Flood of death: This is the way of all flesh, all the sons of Adam must tack about, and winde, and come into this Haven the Port of death: Let men use all the skill they can, take the best Physick they can get, use the sparest dyet, and surest waies and means of preserving health, and lengthning out their life and daies. Death at last overflowes them all. How violently doth Death, as a Flood, break in upon us, sometimes by vio∣lent

Fevers, which many times cause distractions and frenzies; sometimes by the Stranguary, & sometimes by one violent disease, and sometimes by ano∣ther, that like a violent Flood breaks in upon us, that overflowes Nature, and sweeps us away.

As it is with the fruits of the earth, so it is with men; some of a harder kinde will tarry till winter; Others fall soo∣ner; some stay till the frost of olde age nip them; David and Ichosophat died full of daies: And some againe Death nips them as it were in the blos∣some, as Davids Child, borne of her that was the wife of Vriah, yet at last Death sweeps all away.

And the Reason seemes to be laid downe in that confession of the lamen∣ting Church; [Reas.] * 1.4 we have sinned and thou hast not spared, thou hast Covered us with thy wrath thou hast slaine and not spared. The Church acknowledgeth there, that it was by reason of their sins that Gods hand was thus upon them. And Death the Apostle makes the wa∣ges and stipend of sin. * 1.5 The wages of sin is Death. And the Appostle reproving

the Corinthians for divers abuses crept in about the Sacrament; * 1.6 saith, for this cause some are sick and some ar•• weake amongst you, and some are taken away by Death.

Seeing Death comes many times thus like a violent flood, [Use 1] and breaks in up on men, and women somtimes by one violent disease, and somtimes by ano∣ther, we are taught hence to take heed how we censure any when the hand of God lies upon them in this kinde. It is a dangerous thing to judge of men by the effects of some violent disease, there are many diseases that cause di∣straction as some Fevers convulsions, &c. bereaves men for a time, of the use of reason, and put them into strange be∣haviour, which may be the condition of the best, and as Solomon saith, All thinges happen alike to all. * 1.7 And No man knoweth love or hatred of all that is before them. There is no judging then of mens estate by these things. Death comes many times violently and sweeps us away as with a Flood.

Seeing that Death many times like a violent Flood breakes in upon us, [Use 2] vi∣olently,

unresistably, what cause then have any to be proud of any outward excellency of body or mind, that is subiect dayly to such a change, as Ri∣ches, Beautie, Strength, honour Au∣thority, &c. Especially if we doe but consider that the foundation of that Excellency is but dust a fraile body subiect dayly to mutabilitie & change, that we have no assurance to jnioy no not an howers space; How suddainly may this Flood break in upon us, and what becoms of them then?

Doth not Experience teach us, how few there are that passe through this pilgrimage of theirs; but meet with unexpected accidents in their way, our life being like a lighted candle, which wasts with the winde, and is often blowen out before it be burned.

How many griefs, and how many cares, and feares, are we daily pestered withall, that help to waste the spirits of mer: we are like unto him that stept upon the stage, and presently went downe againe; as if he came thither of purpose to shew himselfe and no more: so many steps upon the stage of

this worlde and act litle, but downe againe.

And though men should be so happie as to be freed from outward Miseries (which fewe are.) Yet we continually carry death in our Bosoms, for look how many infirmities this frail Natures of ours are subiect unto, so many secret Enemies we harbour within us, to pro∣vide for Death; yea every crum of bread that goes awrie is ready to make a breach for Death to enter in at. In a word, be we at sea, or on land, be we in Citty, or Country, at home, or a∣broad, waking or sleeping, we are still in danger, that Death like a violent Flood may break in upon us, we are here never at one stay, but in the midst of life we be in Death.

So oft then as this Corrupt nature of ours shall stir us up to pride, because of Beauty Riches, strength &c. O let these thoughts humble us, these flow∣ers every day wither apace. The root is dead already. The body is dead be∣cause of Sin. There is a worme at the roote, as there was at the roote of Jonahs Gourd; all our earthly felicities

are feeding a pace, we know not how soone Death, like a violent Flood will breake in upon us, and put an end to them all.

Thus for the first, that Death is ine∣vitable, there is no resisting of it, it breakes in upon us as a vio∣lent Flood.

Thou Carriest them away as with a Flood.

MOses in these wordes will like∣wise intimate unto us, that as Death comes violently and unresista∣bly as a Flood: [Doct. 2] So Death comes Sud∣dainly, unexpectedly as a Flood. * 1.8 Many times when men are not aware nor thinke not of it, then Death coms and takes them tardy: And no doubt this was Christs intent and meaning, when he saith; * 1.9 At midnight there was a cry made, to shew unto the world, that his coming by Death, and judg∣ment will be in an Houre, when men will not think of it, that so we might expect him every day, and every hour; You know not the day, nor the hour, * 1.10 when the Son of man cometh. It is suf∣ficient

for us to know that come he will, and that his coming shall be at such a time when men least of all expect it, * 1.11 and as he saith, In the houre that ye think not will the Son of man come. And upon this very ground, the uncer∣taintie of the time when Christ shall call us, is that watch-word given, what J say unto you I say unto al watch. * 1.12 And Behold, I come as a theefe in the Night, * 1.13 Blessed is he that watch∣eth, and keepeth his garments. I confesse these places of Scripture are principally meant of Christs second comming to judgment, yet are they true also in this sence of his comming by death. When a Thiefe hath a purpose to do mischiefe, he makes choice of the night, when men are asleep, and so comes unawares, when men are not prepared for resistance. Such will the time of Death and the last judgment be. And upon this ground, Christ grounds that exhortation of his, to have our loynes girded, and our light burning, that we may be alwaies ready. And certainly, when men are most secure, then is death nearest at

hand, as it was with that rich man, that promised to himselfe many years, * 1.14 had that night his soul taken from him. And when men shall say, peace, peace, then shall suddain de∣struction shall come upon them. And besides these clear examples and testi∣monies in the Word, that shew the comming of death to be suddain and unexpected, our own experience and observation, daily before our eyes doth declare this truth: How many have gone well to bed at night, that have been dead ere the morning? some at bed, and some at board, some at home, and some abroad, death hath met them, and suddainly surprised them; and when he comes, he will have no nay.

The point then is clear and plain that as death comes as a Flood, and there is no resistance; so as a Flood, death comes suddainly, when men think least of it.

But why will the Lord have the time of death thus uncertain to us.? [Quest.]

Many may be the Reasons wherefore God will not have this day and time known unto us. [Ans.]

That not knowing the set day and houre, [Reas. 1] we might be prepared for every day and every houre: Watch (saith Christ) for you know not what houre the Master of the house commeth whe∣ther at midnight, &c.

Secondly, [Reas. 2] that herein, and hereby, the Lord might exercise the faith, pa∣tience, hope, and other graces in the hearts of his servants, all which are now exercised, and set on work, whilst we know not the time when the Lord will call us hence.

And this serves for the just reproofe of the great security, [Use 1] wherein so many are so fast asleep, that notwithstanding they hear clearly from the Word, and see daily by experience before their eyes, the sudden comming of death as a flood rushing in upon them, yet put the thoughts of death far from them. O the security, and dead heartednesse that is in many, that having so many caveats, watchwords, and warnings from God, besides their own daily experience, yet never minde their own latter end, nor deaths sudden com∣ming.

This was the sin of the old world in the daies of Noah, that were so drowned in their own pleasures, that they would not believe a drowning by a flood, till the flood came and swept them clean away.

And this is the great sin of this world, and times wherein we live, up∣on whom the ends of the world are come. The deadnesse of heart, and car∣nall security, the little laying of Gods judgments to heart, the overflowings of sin in all sorts and conditions of men, are certain precursors and fore∣runners, that the Lord is at hand, ei∣ther with some sorer vengeance to a∣wake us, or by putting a speedy end to all things.

But the main use that we are to make of this Point, [Use 2] that death comes many times so suddainly, rushing in upon us as a violent Flood. It should teach us this wisdome, at all times to be in a readinesse, and prepared, when death comes: Upon this ground Christ admonisheth his Disciples and us all to watchfulnesse, because the day and hour knoweth no man.

But I hope I shall have time to pre¦pare for death, [Object. 1] I am yet young and strong, &c. Herein men blesse them∣selves, and flatter themselves; that howsoever they are convinced, that repentance is necessary, and grace must be had to make them die happily; and their purpose is to leave sin, and to cry God mercy; yet they conceit they have time enough before them, they may do this when they are old or when they lie upon their fick-beds, then they will set to this work as time enough. O that such men would con∣sider this Doctrine.

1. [unspec 1] That many times death comes suddainly like a Flood, when men think least of all on death. Alas, do we not see, that on the Stage of this world, some therebe, that indeed do act a longer part, and many there be that act a shorter: some die in their youth, passing as it were from one grave to another, from their Mothers womb, to another womb, the earth: How few live to the age of fiftie? How many do we hear of daily, that go well to bed at night, and are found

dead in the morning? And why may not this be thy case?

Secondly, consider, [unspec 2] that this is but one of the old Serpents wiles to put off our repentance, and preparation for death, to the last: for Sathan knowes, that if he can but prevail in that, it is all one, as if men resolved never to re∣pent at all: for we see by experience, that not one of a thousand, which take this course, ever attain unto it; for they adjourn from year to year, and time to time so long, that they come at last to be hardened in their sins, that there is little hope of reco∣very: In youth we appoint the time of age, in age we appoint the time of sicknesse, and when sicknesse comes, the Lord knowes we are then most unfit for this great work: Then comes the cares of disposing of our estates, then comes pain and grief, loath we are to die, and in hope we are to live; these things take off our thoughts of another life, and so death feizeth upon us, and away we must.

Thirdly, do but consider, [unspec 3] that al∣beit thou livest to be old, and hast thy

understanding about thee, and thy godly friends and acquaintance a∣bout thee, that can exhort thee, and pray for thee: Alas how knowest thou, whether God will hear thee at this time of thy death, that wouldst not hear him in the time of thy life. Nay, is it not distributive justice now in God, to refuse to hear thee then, that refusest to hear him now? It is not usuall with God to give grace in death, who have despised grace in life. See that place, and tremble at it, * 1.15 Because I have called, and ye refused, I have stretched out my hand, and ye have not regarded, I will laugh at your destruction, &c. Besides, thou dost but offer up unto God the Halt, * 1.16 the Blind, and the Lame, which is abhomination to him. It is a most base and unworthy thing to offer that to God, which a man would disdain and scorn to accept of.

But I hope God is mercifull, [Ob. 2] and though I am sinfull, he is mercifull, and I will rest upon that.

It is true, [Ans.] God is mercifull, and

thou maist say it, for it is his mercy, that thou hast not been long ago consu∣med that God hath not cut thee off, and cast thee into Hell many years a∣goe; 'tis true, it is his mercy. But alas what is this to thee, that hast so long, and so often abused his mercy? Is God mercifull? the more unthankfull wretch thou, to sin against so mercifull a God, * 1.17 Despisest thou the riches of his goodnesse, and forbearance, and long suffering, not knowing that the good∣nesse of God leadeth to repentance? Shall God be contemned for his mer∣cy, * 1.18 that ought the more to be loved and respected? There is mercy with thee that thou maist be feared. If God be so mercifull, the greater the sin, to sin against it.

And let such men know, that pre∣sume thus of Gods mercy, that as he is mercifull, so is he just: as he hath his Armes of mercy spread open to receive poor penitents, so is Hells mouth wide open to receive the impenitent And how knowest thou, that hast de∣spised grace and mercy so often, and so long a time, but thou maist at last

die in a Spira's case, who, in the time of his sicknesse, being exhorted to say the Lords Prayer, answered, O, I dare not call God Father.

And this hath been an observation I have made these forty years, that such as have lived under a godly, zea∣lous, and faithfull Ministry, and have not been wrought upon; it is often found true of such, as was said of Na∣bal, their hearts die like stones within them. What little cause then have a∣ny to harden their hearts, and conti∣nue in their sins in hope of mercy?

But did not the Thiefe upon the Crosse at last confessing his sin, [Ob. 3] and desiring Christ to remember him when he came into his Kingdome, finde mercy at the last houre, and so was sa∣ved?

Though men have much ingorance in them of the Scripture, [Ans.] yet this ex∣ample they can remember, and often alledge, and all to this end, to sooth up themselves in sin, and to flatter themselves, that they may repent at last.

Whereas this example (as one saith)

is to keep us from desperation, and is no cloak to sin: Why should not the desperate condition of his fellow Thiefe that dyed with him, asmuch affright us, and terrifie us, as his ex∣ample comfort us?

And for this example of this peni∣tent Thief, we are to know, that it was an immediate act of the divine power of Christ, and it was not or∣dinary neither doth it prove that God will deal thus with thee.

It was not ordinary, because he was saved without means: but what was that to thee, that enjoyest the means.

Besides, one particular act of Gods power, goodnesse, and mercy can be no rule to go by.

The Sun once stood still at noon∣day in Joshuah's time; we must not look to see it so again. Balaam's Asse once spake, we must not look for the like any more. Besides, for ought we know, this was the time that he was first called: Now what is that to thee, that hast been often called; God hath often knocked at the dore of thy heart, and to this day thou hast not opened

unto him. Besides, this penitent Thiefe at this time, shewed many excellent fruits of his repentance.

• 1 Rebuking his fellow railing at Christ.
• 2. Confessing his sin.
• 3. And by making an excellent Prayer to Christ.

Now who can promise these things to himselfe, when he comes to die?

O then, to conclude, seeing this is so, that death comes as a flood, sud∣denly, and unexpectedly, when men are not aware, let it be our wisdome to be in a continuall readinesse, that death finde us not unprepared: There is nothing more certain then death, nor more uncertain then where, when, and how we shall die.

They are as a sleep. [Text.]

IN these words, lest Moses should seem to undermine and weaken the Doctrine of the Resurrection by com∣paring death to a Flood, whereby men are over-whelmed in the Grave.

In these words, he mitigates that speech, in comparing Death to a

Sleep, that even as a man lying down to sleep, though he seemes to be dead for the present, yet ere it be long a∣wakes again: Even so, though death seems as a Flood to over-whelm us, and drown us in the Grave, yet ere it be long, at the day of Judgment we shall awake, and rise again.

From this allusion, the point obser∣vable is

That death is a sleep; [Doct. 3] or to die is but to sleep. * 1.19 And thus the Scriptures resemble the Grave to a Bed, and Death to a Sleep, He shall enter into peace, and they shall rest in their beds, every one that walketh before the Lord in righteousnesse. And this thing holy Job speaks of himselfe, * 1.20 Now I shall sleep in the dust, and thou shalt seek me in the morning, and I shal not be. And this is said of David, * 1.21 that he slept with his Fathers. And thus Daniel, speaking of the last judgment, * 1.22 Many that sleep in the dust, shall a∣wake to life eternall. And this Christ saith of Lazarus, * 1.23 Lazarus is not dead but sleepeth.

And Paul comforting the Thessa∣lonians,

for their dead saith, * 1.24 Brethren, I would not have you ignorant con∣cerning those that sleep in the Lord. So that you see the phrase is very usuall in the Scripture to compare death to a sleep.

And the Reasons of this resem∣blance may be these.

The first may be taken from the nature of sleep, [Reas. 1] which is indeed a binding up of the senses for a time, till sleep again be dissolved, at which time the senses have again their naturall power restored, to return into the members of the body, whereby they act afresh. Thus is it with the sleep of death, hereby the bodies and minds of men are set free from cares, fears, distempers, and molestations, for such rest from their labours: Both the souls and bodies of the Saints by death are set free from them all. * 1.25

Secondly, [Reas. 2] as sleep doth give much refreshment to the bodies and mindes of men, being wearied with labour and pains in the day time. O how sweet is sleep to a labouring man, and how comfortable is rest to a weary traveller!

No lesse sweet and comfortable is the grave to the bodies of the Saints; these rest in peace as on a bed of down such sleep sweetly and safely, untill the morning of the Resurrection, when they shall arise again: * 1.26 When I awake up (saith David) I shall be refreshed with thy Image.

Thirdly, [Reas. 3] as those that are asleep may easily be awaked, and raised up again, by some sound in their ears, or stirring of their bodies, or the like: So easie will it be with the Lord at the last day, when he comes to judgment; by the voice of the Arch-Angell, and sound of the Trumpet, when this voice shall be heard of all, Arise ye dead, and come unto judgment, to raise up the dead that are asleep in their graves.

This may serve for matter of singu∣lar comfort and consolation unto the godly, all believers; [Use 1] that Job calls the King of fear, and the Grave, which is the chamber and house of death, dreadfull in their own nature, should thus have their nature altered and changed, that they should become

so comfortable and beneficiall unto them, to become a place of sweet re∣pose and rest.

That soul that hath made its peace with God, may with much comfort look death in the face, and say with Simeon, Lord now lettest thou thy ser∣vant depart in peace. Such blessed souls rest with God, and die in peace, and may commend their souls to God, as to a faithfull Creator. See the bold∣nesse and confidence of the blessed Apostle, * 1.27 I have fought the good fight, I have kept the faith: henceforth there is laid up for me a Crown of righteous∣nesse.

But whence have the godly this boldnesse and confidence in death? [Quest.] was not death threatned as a curse, and in∣flicted as a curse? how came the na∣ture of death thus to be altered and changed!

This thing so comes to passe through the death of Christ, [Ans. 1] who was him∣selfe in the state of the dead, and was himselfe in the grave, and hath trium∣phed over death, and hell, and the grave; and hath removed the curse,

and plucked out the sting of them, * 1.28 Death is swallowed up of victory: And that by death he might destroy him that had the power of death, that is, the Devill; and deliver them, who through fear of death, were all their life-time subject to bondage.

So that death, as a curse, was laid upon Christ, that our death might be blessed unto us.

So that it is by Christ, and his death that the sting of death is plucked out, and that our Graves become a bed of rest unto us.

Secondly, [unspec 2] every true believer is a member of Christs body; and hence it comes to passe, * 1.29 That whether we live or die, we are the Lords.

Secondly this lets us see the misery of all wicked and ungodly men, [Use 2] from whom the curse of Death and of the Grave is not removed. As in Death, their bodies return to the Grave, so their souls go immediately to Hell; their bedies go to their Graves, as to a stinking and loathsome Prison, a Dungeon of darknesse, from whence they shall arise in the morning of the

Resurrection, to be joyned again to their souls, that both together may be sent into utter darknesse.

The godly and wicked in death may well be resembled to Pharaoh's Butler and Baker: Both go to Prison, one is restored to serve his Master, the other reserved for execution.

Is death a sleep? [Use 3] and do the bodies of the Saints rest in their Graves as in a Bed, and their Spirits return to God that gave them? How fond and vain then, is the conceit of those that say, that dead bodies walk after their death, the ground, I suppose, of this superstitious speech, so frequent with many, God rest his soul, and Gods peace be with him, &c. a grosse absurditie: and howsoever a common conceit in time of Popery, and times of igno∣rance, yet in the times of the Cospell, utterly to be abandoned.

And last of all, [Use 4] since death is a sleep, This should teach us not to mourn, as those that have no hope, for the de∣parture of our Friends, Husbands, Wives, * 1.30 Parents, Children, &c. Thy Brother (saith Christ to Mary) shall

rise again: So shall they. What though they tast of corruption, they shall not perish in corruption. They go to their graves, but as to a bed, there to rest for a time, till the morning of the Resurrection come. Now who would not be glad of rest, after some sore la∣bour and travail? They that die in the Lord, Rest from their labours. * 1.31 Let us comfort one another in these things.

Others take the words thus.

Thou over flowest them, and they become as a dream. All is to one ef∣fect, both point out the marvellous frail estate of man, that as a Dream doth vanish away presently: Even so man is gone in the twinkling of an eye and in the turning of a hand, To day a man, to morrow none. But even a piece of Clay, to day living dust, to morrow dying dust.

Which should teach us the same lesson, never to be unprepared, [Use.] but alwaies in a readinesse, lest dying in our sins, we perish eternally.

But we passe that, and come to the third similitude.

In the morning they are as grasse which groweth up; [Text.] in the morning it flourisheth and groweth up; in the evening it is cut down and wither∣eth.

IN this last similitude, the Prophet compares Man to Grasse, that as Grasse hath a time of growing, and a time of withering; even so man is like unto Grasse, for he hath also a time of growing, and a time of withering.

In the morning they are as grasse which groweth up. In which words, Moses compares the former part of mans life, which is the space of thirty three yeeres, to the time of growing of Grasse, and that is accounted the time of the perfection of mans strength and age; at which age, according to the course of Nature, Man flourisheth as Grasse doth; that is the time of a mans prime and flourishing estate.

But in the Evening: That is when the Grasse is ripe, and ready to be cut down, It withereth. Even so Man, be∣ing once at his strength, and ripest age, doth not stand at a stay, nor con∣tinueth

long so; but presently begins to decay, and to wither away, till old age come, and he is cut down by the Syth of death.

Now in that Moses useth so many similitudes, and all to shew how frail this life of man is, we are taught:

That the frailty, vanity, [Doct. 4] and short∣nesse of mans life is such, * 1.32 as examples will scarcely shew it. Death comes as a Flood, violently and suddainly; we are as a Sleep; we are as Grasse; our life is like a Dream; we spend our daies as a Tale that is told, verse 9 All these similitudes Moses hath in this Psalm, as if he wanted words and examples; how to expresse the vanity, frailty, and shortnesse thereof.

The similitudes used in the Scrip∣tures, to expresse the frailty, vanity, and brevity of mans life, are very ma∣ny, and very significant.

When Pharaoh asked old Jacob of his age, he answereth him thus, * 1.33 Few and evill have the daies of my pilgri∣mage been: Now a pilgrimage is not long in travelling, till we come to our journeys end.

It is compared to the daies of an Hireling, * 1.34 Are not my daies (saith Job) as the daies of an hireling, which commonly are but few, and withall full of labour. * 1.35 To a Dream, He shall flie away as a dream, and shall not b∣found; he shall be chased away as a vision in the night. * 1.36 But as Yesterday to a Post, * 1.37 My daies (saith Job) are swifter then a Post, they flie away, they see no good. They are passed away (saith he) as the swift Ships, as the Eagle that hasteth to the prey.

David compares our life to a Sha∣dow, * 1.38 Our daies on earth are as a Sha∣dow, and there is no abiding. A sha∣dow, we know, hath no substance in it, and is of no long continuance. It is compared to a Vapeur, * 1.39 to a Cloud, sudenly scattered by the winde. And in a word, to shut up all, and in it to include all, * 1.40 our life is called vanity, The children of men are vanity, lay them in a ballance, they are lighter then vanity it selfe.

And besides this, that our life is so frail short, and vain, this very short time that we continue here, is subject

to diversity of changes, and alterations of estates, as prosperity at some times, so adversity at other times; as health now, so sicknesse then, sometimes ease, sometimes pain; sometimes we are full, at another time we want. We have but one way to come into the world, we have many waies to go out, sometimes by a violent death, and by such ficknesses and diseases many times, as are loathsome, both to the Eyes to behold, and the Nostrills to smell: and when breath is once depar∣ted, so loathsome are these Carcases of ours, that we dispatch them presently to the Grave out of sight; as Abra∣ham did the body of Sarah his Wife, whom living, he loved most dearly.

The Prophet Esay hath an excellent expression to this purpose, to shew the frailty and vanity of man; * 1.41 The voice said Cry: and he said, What shall I cry? All flesh is grasse, and the glory thereof as the flower of the field; [unspec 7] the grasse withereth, and the flower falleth away. Surely the people is grasse.

Where the Prophet shewes, that all those excellencies, wherein we glory

so much, as Beautie, Riches, Honour Strength, Carnall pleasures, &c. these are all but as the flowers of grasse, which suddenly decay, wither, and fall away.

What is Beauty, [unspec 1] * 1.42 but as one of these flowers of the field, how sud∣dainly is it nipt and gone, blasted on a suddain? a daies sicknesse much abates it, a weekes sicknesse doth quite de∣face it; at least wise, Time, that rust of all things steals it quite away, and so this flower is gone.

Honour, [unspec 2] * 1.43 another flower of this field, how many wormes lie at the root of it? and how many East winds often blow it upon, that causeth it to wither, as Jona's Gourd? How is the Crown withered this day, and how many Noble Houses are tumbled down? The envy of the ambitious are still undermining it: Besides, the dan∣ger that Envy and Malice exposeth Honour daily unto, that this flower often fadeth.

Riches, [unspec 3] * 1.44 another flower of this fleld: How often do riches change their Masters? He that at one time abound∣ed,

at another time wanteth. Lands and Possessions, this year in the pos∣session of one, the next year in the possession of another. Riches require pains to get them, care to keep them, and have their vexation to part with them. They are of a flowing nature like water; they have their wings, and many times of a suddain flie away: Physick, Law-Suits, Fire, Water, and the like, are the moths that still consume them. This flower fadeth away.

What shall we say to strength which is another flower of this field, [unspec 4] * 1.45 How suddenly doth this flower fall away? How short a time doth this re∣maine and abide with us? the Agilitie and activitie of mans body is not to be gloried in, that lasts so short a time: A fewe fits of an Ague, Fever or other disease, abates it suddenly; and brings it downe: that it is turned to weak∣nesse. And therefore sayth the Lord, * 1.46 let not the strong man reioyce in his strength. As Elihu said unto Job. * 1.47 The Lord regardeth not them that excell in strength. The strength of the strongest,

by sicknesse is weakened, assoone ma∣ny times as it comes, it takes its leave and is gone, this flower fadeth.

And lastly pleasures, [unspec 5] * 1.48 these are one of the goodly flowers of mans life. He that gave way to his owne heart, and drunk his fill of all earthly Content∣ments, and delights, gives in his verdict that all was vanity and vexation of Spirit, they vanish in the use. The in∣joying of one pleasure is but a lusting after another, and he that enjoyeth most, hath no satietie in them. How suddenly doth the pleasure of Eating and Drinking vanish away?

The pleasures of sports, & pastimes, they end in a moment. Musique is past and gone in the very hearing; the most delectable playes and shewes that most affect us are gone in a moment. So that of all earthly Comforts and Content∣ments, this may be said, and conclu∣ded of them all they are but as grasse, or at the best, but as the flower of the field that quickly fadeth, and falleth away: And the Reasons are.

In Regard of the uncertaintie of our lives that now possesse them: [Reas. 1] we can∣not

long continue with them, though they might somtime Continue with us, we have bodies that have in them the Seeds of sicknesse, Diseases, and Death it selfe, we are but as grasse, and all our earthly comforts, but as the flower of the field; which quickly vanish, and fade away.

As we our selves art but as grasse. [Reas. 2] So all our glory and pompe and earthly felicities, which men doe so much doat upon, are but as the flower of the field, of a withering and fading Nature. There is nothing here belowe that is not subiect to mutabilitie and change.

Yea the very Heavens themselves are not freed from Alterations, the Sun and the Moon, have their eclipses, kingdoms and states have their wanes. The Crowne lasts not from generation to generation, no man is to day that he was yesterday. Our Bodies, and our estates do daily shewe, that we are but as grasse; And all our glory and excel∣lencies, but as the flower of the field.

Seing then that the life of man is so fraile as no example can expresse it. [Use 1] O let us then see what a momentany

interest, we have both in our selves, and in what we possesse. All flesh is grasse, that is our condition And the glory of man, that is, all his outward ex∣cellencies. But as the flower of the field, that is their condition, why then should we set our affections on the earth, or on any thing that is here be∣lowe, since our life is so momentany, and the things of this life so transitory? We should rather take out the lesson of the Apostle, * 1.49 to use the world as though we used it not, to buy as though we possessed not, because the fashion of the World passeth away.

It was the great Comendation of those primitive Christians, that they lived here, * 1.50 but as pilgrims and stran∣gers, and sought a Citty having a foun∣dation whose maker and builder was God.

It shall be our wisdom to looke out for a more sure, * 1.51 and certaine estate, and such as shall never decay nor change, even that kingdom that is im∣mortall & fadeth not away God never gave us these earthly Cottages to that end our harts should be so taken up

with them. So as to neglect our seek∣ing after a more durable inheritance.

What wise traveller will loyter and sit still in his way, because he is in a faire Inn, or take any great Content∣ment, while he staies; Since his stay is but short, for a night, and the next day he must leave all, and come to a rec∣koning for that short time. Here is our case; we are in ourjourny, the world is our Inn; we have but a short time to stay in it, away we must, we know not how soone, and we must be called to a reckoning for the time of our being here.

Secondly, seeing our life is so short, [Use 2] so vain, and so transitory, as exam∣ples will scarce shew it: compared to a day that is past, to a Flood, to Sleep, to Grasse, which suddainly growes up and as suddenly is cut down; to a Flower of the field, to a Tale that is told, yea, to vanity it selfe. O then, how doth it concern every one of us, as we tender the everlasting welfare of our souls, to provide for eternity, and that life, that shall never give place to death. Let us consider, that as our life

is short, so it is uncertain. What assu∣rance have we, when we arise in the morning, that we shall live till night, or when we go to bed, that we shall rise again?

Stewards we are here on earth, and we do not know how soon our great Master will call us to an account; we should lay up, to provide for a certain estate that shall not fade nor decay.

We know what hapened to that rich man, * 1.52 that said to his soul, Soul, eat, drink, &c. even the same night God said unto him, Thou fool, this night shall they take thy soul from thee. This day is ours, wherein the Lord calls upon us to convert, repent, and turn unto him. Now he knocks, and cries, and calls, how do we know whether he will ever knock more, cry, or call any more? But that it may be our case, * 1.53 that was the case of Esau, who found no place for repentance, though he sought it with tears.

And lastly seeing Beauty, [Use 3] Honour, Strength, Pleasures, and all other endowments of Nature, are but as Grasse, and as the Flower of the field,

we should esteem of them as they are, but as Nosegaies, for the present use, as we do our flowers A Nosegay can∣not long continue, it will quickly fade and then we cast them away. And so far as they may fit us for Gods ser∣vice, so to use them, and not to make too high account of them.

Notes

• * 1.1

  Death is 〈◊〉〈◊〉
• * 1.2

  Heb. 9.27.
• * 1.3

  Gen. 5.27.
• * 1.4

  Lam. 3.43, 44.
• * 1.5

  Ro. 6.23.
• * 1.6

  1 Cor. 11.30. Ps. 38.3.
• * 1.7

  Eccles. 9.1, 2.
• * 1.8

  Death comes suddenly.
• * 1.9

  Mat. 25.6.
• * 1.10

  Ma••. 24.42.
• * 1.11

  Mat. 24.26.
• * 1.12

  Mat. 13.
• * 1.13

  Rev. 16.15.
• * 1.14

  Luke 12.
• * 1.15

  Prov. 1.24, 25. &c.
• * 1.16

  Mal. 1.8.
• * 1.17

  Ro. 2.4.
• * 1.18

  Ps. 145.9.
• * 1.19

  Death is a sleep. Es. 57.2.
• * 1.20

  Job 7.21.
• * 1.21

  1 Reg. 2.10.
• * 1.22

  Dan. 12.2.
• * 1.23

  Ioh. 11. Mat. 9.24.
• * 1.24

  1 Thes. 4.13.
• * 1.25

  Rev. 14.13.
• * 1.26

  Psal. 17.15.
• * 1.27

  1 Tim. 4.7, 8.
• * 1.28

  1 Cor. 15.54. Heb. 2.14, 15.
• * 1.29

  Ro. 14.8.
• * 1.30

  Iohn 11.
• * 1.31

  Rev. 14.13. 1 Thess. 4.18.
• * 1.32

  The life of man so frail, as no exam ples can expresse.
• * 1.33

  Gen.
• * 1.34

  Iob 7.1.
• * 1.35

  Iob 20.8.
• * 1.36

  Iob 8.9.
• * 1.37

  Iob 8.26.
• * 1.38

  1 Chr. 29.15.
• * 1.39

  Iam. 4.14 Iob 7.6.
• * 1.40

  Ps. 62.2.
• * 1.41

  Es. 40.6.
• * 1.42

  Beautic.
• * 1.43

  Honour.
• * 1.44

  Riches.
• * 1.45

  Strength
• * 1.46

  Ier. 9.23.
• * 1.47

  Iob 36.19.
• * 1.48

  Pleasures
• * 1.49

  1 Cor. 7.31.
• * 1.50

  Heb. 11.
• * 1.51

  1 Pet. 1.3
• * 1.52

  Luk. 12.19, 20.
• * 1.53

  Heb. 12.