THIS Psalme was endi­ted by Moses the man of Num. 13. & 14. God: the occasion of the making of it grew thus. After that those which were sent to search the land of Ca­naan, were returned frō the viewing or surueying of it: vpō the report of some of them that the inhabitants were Gyants in respect of the Israe­lites, who in comparison of them see­med but grashoppers, and that their cities were walled vp to heauen, and Deut. 9. 1. so iudged impregnable; the people murmured. Whereupon God sen­tentiated, Num. 14. 29. that their carkasses should [Page 2] fall in the wildernesse, so many as were twenty yeares old and vpward. Then, Moses penned this Psalme, that it might be a monument of their re­pentance, and a forme of prayer for the obtaining of mercy.

This text, I say, is a prayer. And whereas there be foure sorts of pra­yer 1 Tim. 2. 1. mētioned by the Apostle: name­ly, first a petition for the obtaining of that good which we want & desire. Secondly deprecation, whereby we request the turning away of that euill from vs, which we feare and haue de­serued. Thirdly intercession, when we intreate for others. Fourthly, thanksgiuing for benefits receiued. Now this prayer is a petition: first for instruction, in these words, Teach vs: secondly in this particular, to number our dayes: thirdly to this end, that we may apply our hearts vnto wise­dome.

The request of teaching implieth [Page 3] ignorance in the petitioner, and the acknowledging thereof by conse­quence. For the sluggard which is Pro. 26. 16. wiser in his owne conceipt, then se­uen men that can render a reason; and al they that be wise in their owne Isa. 5. 21. eyes & prudent in their owne sight, contemne all doctrine and admoni­tion, hating to be taught and refor­med. Therefore woe vnto them, for there is more hope of fooles then of Pro. 26. 12. them: for fooles sinne of ignorance, but these sinne of malice.

I haue learned of Zophar the Naamathite, that vaine man would Iob. 11. 12. be counted wise, though (indeed) man new borne, is like a wild Asse­colt; that is, without vnderstanding. So that whatsoeuer good gifts he hath afterward, they come of God, and not of nature. Verily ignorance is the mother not onely of admira­tion, while we wonder at those things whereof we know not the [Page 4] cause or reason: but also of errour. Mat. 22. 29. For by it men speake good of euill, and euill of good; putting darknesse Esai. 5. 20. for light, and light for darknesse; bit­ter for sweet, and sweete for sower: being like the children of Nineueh, Ionas 4. 11. who could not discerne betweene their right hand and their left.

Seeing then the naturall man vn­derstandeth not the things that are of 1. Cor. 2. 14. the spirite of God (for they are foo­lishnesse vnto him :) therefore Ni­codemus though a maister in Israell, Iohn. 3. 1. 2. &. must be Catechised before he be re­generated, and see the kingdome of God. If Saul heare not Ananias, the Act. 9. 17. 18. &. scales will not fall from the eyes of his mind any more then from the eyes of his body. Cornelius the Captaine of the Italian band, must heare Peter Act. 10. preach vnto him, and his familie, and his friends, before that he and they receiue the holy Ghost. And how should the Eunuch of Aethiopia vn­derstand [Page 5] what he readeth in Esai, ex­cept Act. 8. 26. vsque ad finem. Philip the Euangelist be ioyned to his chariot, and comming vp to sit with him expound the Scriptures vnto him? Assuredly the kingly Pro­phet himselfe, cannot see how the Psal. 73. 17. prosperity of the wicked may stand with Gods prouidence, vntill he go into the sanctuarie of God, there to learne by his word and holy spirite, that he ordereth all things most wise­ly and iustly. And it is put downe in the foote of one of the Psalmes, that Psal. 49. 20. if man be in honour, and vnderstand not, he is like to beasts that perish.

Wherefore to preuent this daun­ger, Dauid had need to haue Nathan 2. Sam. 12. & 24. and Gad to admonish and aduise him. And if Ahab had not wanted grace, and abandoned the feare of God from before his eyes; yea and 1. Reg. 21. 20. sold himselfe to worke wickednesse in the sight of the Lord: he might haue receiued great benefit by the [Page 6] godly lessons of Elias and Micheas. 1. Reg. 18. & 21 & 22. 2. Reg. 12. 2. King Iehoash did that which was good in the sight of the Lord, all the time that Iehoiada the Priest taught him. If the Nineuites had not heard Ionas 3. & beleeued Ionas, they had vndoub­tedly bene destroyed in their sinnes. And to be short, where prophesying Pro. 29. 18. faileth, there both the Prince and the people must needs perish in the end.

Wherfore Almighty God for the singular loue which he beareth to mankind, hath furnished al ages with skilfull and sound teachers. For ex­ample, before the floud, after Adam the monarch of the whole earth (by Gen. 4. 3. 4. whose instructions his sonnes sacrifi­ced to the king of heauen) was Sheth: Ibid. 26. who taught the men of his time to call vpon the name of God, restoring religion (which by the wicked had a long time bene suppressed.) Henoch Gen. 5. 22. likewise, that walked with God. Noe also, whom the Apostle entituleth a 2. Pet. 2. 5: [Page 7] Preacher of righteousnesse. After the floud, till the giuing of the lawe in mount Sinai, for the space of 857 yeares, the Patriarks were the worlds instructors: whom in their peram­bulations from nation to nation, Psal. 105. 13. 14. 15. from one kingdome to another peo­ple, God suffered not to be wronged, but euen reproued kings for their sakes, saying: Touch not mine an­nointed, and do my Prophets no harme. At the giuing of the law it was ordained, that the Priests lippes Mal. 2. 7. should preserue knowledge, and that men should seeke the lawe at their mouthes, because they are the mes­sengers of the Lord of hosts. And when they failed in their ordinarie duty, then God stirred vp extraordi­narie 1. Sam. 9. 8 9 10. teachers called Seers, men of God, and Prophets. So that at sun­dry times and in diuerse maners God Heb. 1. 1. 2. spake in the old time to our fathers by the Prophets: but in these last [Page 8] dayes he hath spoken vnto vs by his sonne, whom he hath made heire of all things. And when he ascended vp on high, leading captiuity captiue, Eph 4. 8. 11. 12. 13. he gaue gifts vnto men; euen some to be Apostles, and some Prophets, and some Euangelists, and some pa­stors and teachers: for the gathering together of the Saints, for the worke of the ministerie, and for the edifica­tion of the body of Christ, till we all meete together in the vnitie of faith, and the knowledge of the sonne of God vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ. And out of this number, are we to expect from time to time, some to teach vs rightly to number our dayes.

Eliphaz the Temanite by long ex­periēce Iob. 4. 20. 21. discreetly noted, that mē are destroyed from the morning to the euening without regard, and that men of dignitie go to death without [Page 9] wisedome: meaning, that we do not commonly marke our owne frailtie pictured in other mens funerals, and that death seazeth vpon many of vs, before we do so much as thinke of it. And therfore we haue need of faith­full instructors to teach vs to number our dayes.

The euer liuing God (the number Iob. 36. 26. of whose yeares cannot be sought out) who doth great things and vn­searchable Iob. 5. 9. & 9. 10.: yea maruellous things without number: who counteth the Psal. 147. 4. number of the stars, and calleth them all by their names: neither is there a­ny Iob. 25. 3. number to be found in his armies: who likewise in his iust iudgement Esai. 65. 12 numbred idolaters to the sword in Esaies time: and numbred the king­dome of Belshazzar, and finished it Dan. 5. 26. in the dayes of Daniel: with whom Iob. 14. 5. the number of our moneths & daies is determined, so that we cannot passe the bounds which he hath ap­pointed: [Page 10] who also hath the iust num­ber of all the haires of our head : and Mat. 10. 30. doth hide the number of yeares from Iob. 15. 20. tyrants: who (I say) sealeth in the for­head the full number of all that shall Apoc. 7. 4. VVis. 11. 17 be saued: and hath ordered all things in measure, number and weight: e­uen he it is, of whom we desire to be taught to number our dayes.

There is to be obserued in reading of the Scriptures and ecclesiasticall Histories, a diuine Arithmeticke, or arithmeticall Diuinitie: whereby we may be the better armed in all en­counters against the Romanist, the Iew, the Atheist, and the tentations of the diuell.

Against the Romanist : because the man of sinne is manifestly disco­uered, by the true vnderstanding of the three numerall Characters men­tioned in the booke of of the Reuela­tion. Apoc. 13. 18 For the number of the beast is the number of a man, and his num­ber [Page 11] is χξς: that is, 666. which num­ber is contained in the sixe Hebrew Characters, whereby the Latine word Romanus is expressed:

• Ro ר 200
• M מ 40
• A ע 70
• N נ 50
• V ו 6
• S ש 300

And thereby it is implyed, that Roma­nus, or a man of Rome, should be the name of Antichrist.

Against the Iew denying the Mes­sias to be come as yet, we may be for­tified by the right vnderstanding of Daniels 70. weekes: that is, 490. years Dan. 9. 24. 25. determined to seale vp sins, to bring in euerlasting righteousnesse, and to annoint the most holy; reckoning from the second yeare of Darius No-thus the king of Persia, vnto the de­struction of Ierusalem, made by Ti­tus in the second yeare of his father Vespasian.

Against the Atheist we are the bet­ter prepared, if we haue at our fingers end an exact and perfect supputation [Page 12] of the number of the yeares of the world, from the beginning thereof vntil this present time. Namely, from the Creation to Noës floud, 1656. yeares: from the floud till Abrahams departure out of Haran a citie in Me­sopotamia, 427. From thence to the giuing of the Lawe in mount Sinai, 430. From that time to the building of Salomons temple, 480. thenceforth to the captiuitie of Babylon, 408. then to their returne home againe, 70. and from their returne to the birth of Christ, 457. From the Natiuitie of our Sauiour Christ vntill this present day, 1595. complete and vpward. But that branch of Arithmeticke, wherby we should make supputation of the yeares to come to the end of the world, is closed vp in the brest or se­cret of the all-sufficient, and al-know­ing God. For, of that day and houre knoweth no man, no not the Angels Mar. 13. 32. which are in heauen, neither the Son [Page 13] of man himselfe, saue the Father.

And we shall be the better able to stand vpright against the tentations of the diuell, when we are painefully exercised in numbring of our dayes: I meane, not the bare numbring of the years of our life after the account of the Church booke, be they 20, 40, 60, 70, more or lesse: but in deepely 1. Cor. 7. 29. 30. 31. 1. Pet. 2. 11. 1. Ioh. 2. 15. 16. 17. Ec. 7. 36. considering the shortnesse, frailtie and vncertaintie of this life which is lent vnto vs for the setting foorth of Gods glorie in it; and withal, in daily meditating how and which way wee may in euery part of our life best pro­fite the Church and Cōmonwealth wherein we liue, shewing our selues throughout most zealous for the ad­uancing of Religion and Iustice.

Assuredly when I looke backe to the seauen liberall sciences, and con­sider in them as in all other things els Eccl. 1. 14. vnder the Sunne, vanity and vexation of the Spirit: then I conclude in my [Page 14] priuate meditation, that he is the best Grammarian, who committeth no incongruitie in his life, against faith, and good manners, but frameth him­selfe to serue God without feare all Luc. 1. 74. 75. the dayes of his life, in holinesse and righteousnesse before him: imitating the example of Zacharie and Elizabet Ib. vers. 6. who were iust before God, and wal­ked in all the commaundements and ordinances of the Lord without re­proofe.

I esteeme him the best Logician, which bendeth the fist against impie­tie and iniquitie : making strong Syl­logismes against all tentations or as­saults of the world with the pompe thereof, of the flesh with al her allure­ments, and of Sathan with all his sleights; being armed with the shield Eph. 6. 16. 17 of faith, and the sword of the Spirit, which is the word of God, whereby Sathan may be both repelled and wounded, as appeareth by the con­flict [Page 15] betweene him and our Sauiour Mat. 4. 1. to the 12. Christ in the Gospell of Mathew.

He is in mine opinion, the best Rhetorician, who if he be eloquent, is therewithal mightie in the Scrip­tures as Apollos was: spending his elo­quence Act. 18. 24. in Sermons of repentance as did Isay, and in penning of heauenly ditties as Dauid did: employing all his elocution in vttering such wordes as be good to the vse of edifying, that Eph. 4. 29. they may minister grace vnto the hearers, because he desireth to profite 1. Cor. 2. 1. 4. 5. them rather then to delight them.

Him do I iudge the best Geome­trician, who ordereth all his doings in measure, number and weight, by VVis. 11. 17 the example of God aboue : who maketh the word of God the rule Psal. 119. 9 105. and the squire, the line and the leuell of all his actions: who being rooted and grounded in loue, is able to com­prehend with all Saints what is the Eph. 3. 18. breadth and length, depth and [Page 16] height (that is, the excellencie and perfection) of the loue of Christ, which passeth knowledge: being ful­ly perswaded, that neither height nor Rom. 8. 38. 39. depth, nor farre distance, nor any o­ther creature shall be able to separate him from the loue of God which is in Christ Iesus our Lord.

I count him the best Astronomer, who by the view of the host of hea­uen, can (Gods spirit directing him) Rom. 1. 20. picke out the eternall power & God-head of the Creator, or his maiestie and glorie, which resulteth of his po­wer, wisedome and goodnesse; ther­by taking occasion to glorifie him ac­cordingly. Who when he looketh vp to the skie, not onely acknowledgeth Psal. 19. 1. that the heauens declare the glorie of God, and the firmament sheweth his handiworke: but also concludeth in a good conscience, that as high as the Psal. 103. 11 heauen is aboue the earth, so great is his mercie toward them that feare [Page 17] him. And casting in his mind the sundrie Clymates of the world, re­solueth by assurance of faith, that as farre as the East is from the West, so farre hath God remoued our sinnes Ib. vers. 12. from vs.

I reckon them the best Musitians, which speake to thēselues in Psalmes Eph. 5. 19. and hymnes and spirituall songs, sin­ging and making a melodie to the Lord in their hearts: whose thoughts wordes and deedes are in tune with Gods holy Scriptures, making a con­sort or harmonie among themselues without any iarre or discord, from Gammuth to Ela, that is, from the cradle to the graue.

And vndoubtedly they are the best Arithmeticiās, whom God hath taught to number their dayes in such sort, that they may apply their hearts vnto wisedome.

The mind of man is the dwelling place of vnderstanding: and the heart [Page 18] of man is the seat of the affections. Now it sufficeth not that the know­ledge of goodnesse be swimming or floating in the braine, vnlesse the af­fection of godlinesse be setled in the heart. For of the aboundance of the Mat. 12. 34. heart the mouth speaketh, either words of edification, whereby thou mayest be iustified: or euill wordes Ib. ver. 37. 1. Cor. 15. 33 corrupting good manners, whereby thou shalt deserue to be condemned. Out of the heart (I meane the cor­rupt Mat. 15. 19 affection of the heart) proceede those things which defile the man; as euill thoughts, murders, adulte­ries, fornications, thefts, false testi­monies, slaunders: and therefore no maruel if the floud drowned them of Gen. 6. 5. the old world, because all the imagi­nations of their hearts were onely e­uil continually. Yea let Simon Ma­gus Act. 8. 20. 21. with his money perish, hauing neither part nor fellowship in the A­postolicall businesse, because his hart [Page 19] was not right in the sight of God.

But on the other side, the end of the commaundement is loue out of 1. Tim. 1. 5. a pure heart, and of a good consci­ence, and of faith vnfained. Therefore blessed are the pure in heart, for they Mat. 5. 8. shall see God. The seede which fell in good ground, are they which with Luk. 8. 15. Act. 15. 9. an honest and good heart, purifyed by faith, heare the word and keepe it, and bring forth fruite with patience. Be glad then ye righteous, and re­ioyce Psal. 32. 11 in the Lord, and be ioyfull all ye that are vpright in heart, applying it wholly vnto wisedome.

Now if it be demaunded what true wisedome is, it may out of Mo­ses be briefly defined, The vnderstan­ding and obseruing of Gods com­maundements. For these be the wordes of Moses in his exhortation Deu. 4. 5. 6. to the people: Behold I haue taught you ordinances and lawes, as the Lord my God commaunded me. [Page] Keepe them therefore and do them: for that is your wisedome, and your vnderstanding in the sight of the people, which shall heare all these or­dinances, and shall say: Onely this people is wise, and of vnderstanding: yea God himselfe vttereth in Iob, words of the same meaning, saying vnto man: Behold, the feare of the Iob. 28. 28. Lord is wisdome; and to depart from euill, is vnderstanding.

Wherefore, though a man were as well experienced and worldly po­liticke as Achitophel, whose aduice 2. Sam. 16. 23. was like as one had asked counsell at the oracle of God; in ciuill pollicie matchable with the children of the East, the Priests of Egypt, the Philo­sophers of Greece; wiser then Ethan, 1. Reg. 4. 30. 31. Heman, Chalcol and Darda, the sons of Mahol; excelling also in wisdome them of Tyrus, which deemed them Ezck. 28 3. selues wiser then Daniel: briefly, though a man were as wise as Salomo, [Page 21] to whome God gaue prudence and knowledge exceeding much, and a large heart, euen as the sand that is on the sea shore; so that he could speake of beasts, fowles, creeping things, fi­shes, 1. Reg. 4. 29. &c. and of trees, from the Cedar in Lebanon, euen vnto the hyssope that springeth out of the wall, with the admiration of all that heard him, or heard of him vttering his Prouerbes and Songs by thousands: Yet shall he be counted but vnwise in the sight of God, if against the rule of pietie he admit in his hart a pluralitie of gods: Exod. 20. 1. to the 18. or bow downe his bodie to the wor­ship of Imagerie: or take the name of the lord his God in vain: or prophane the Lords day: or if contrarie to the rule of charitie contained in the se­cond Table of the Decalogue, he dis­honour the parents of his life by pro­creation, or the parents of his coun­trie by office, against the first Com­maundement: or if he do wrong to [Page 22] his neighbour in his owne person, breaking the sixth Commandement; Thou shalt not kill: or in the persons of those of his familie, transgressing the seuenth Commandement; Thou shalt not commit adulterie: or in his goods, violating the eighth Com­maundement; Thou shalt not steale: or in his good name, preiudicing the ninth Commandement; Thou shalt not beare false witnesse against thy neighbour: or if he haue in his mind any lewde cogitation or wandering conceipt, offending against the tenth Commaundement; Thou shalt not couet thy neighbours house, neither shalt thou couet thy neighbours wife, nor his man-seruant, nor his mayde, nor his oxe, nor his asse, nor any thing that is thy neighbours.

Saule may thinke himselfe poli­ticke and wise in making supplication to the Lord, by offering a burnt offe­ring in Gilgal, when he seeth the [Page 23] people scattered from him before the battell against the Philistims: but thē he must heare Samuel to take him vp 1. Sam. 13. 13. roundly, saying: Thou hast done foolishly, thou hast not kept the com­maundement of the Lord thy God, which he commaunded thee. And although the Galathians weene well of their owne wisedome, yet Saint Paule telleth them flatly, that they Gal. 3. 1. 3. are foolish, for that after they had be­gunne in the Spirite (or the doctrine of the Gospell) they would now be made perfect in the flesh (or the ce­remonies of the Law.)

But Dauid being a man after Gods 1. Sa. 13. 14. owne heart, was heauenly wise, who could truely make this protestation by an Apostrophe to God, saying: Thy testimonies haue I taken as an heri­tage Psal. 119. 111. 112. for euer: for they are the very ioy of mine heart. I haue applyed my heart to fulfill thy statutes alwayes e­uen vnto the end. The lawe of thy Ib. vers. 72. [Page 24] mouth is better vnto me, then thou­sands of gold and siluer. Thy statutes Ib. vers. 54. haue bene my songs in the house of my pilgrimage. I haue seene an end Ib. ver. 96. to the 107. of all perfection, but thy commaun­dement is exceeding large: oh, how loue I thy law? it is my meditation continually. By thy commaunde­ments thou hast made me wiser then mine enemies: for they are euer with me. I haue had more vnderstanding then all my teachers: for thy testimo­nies are my meditation. I vnderstood more then the auncient, because I kept thy precepts. I haue refrained my feete from euery euill way, that I might keepe thy word. I haue not de­clined from thy iudgements: for thou didst teach me. How sweet are thy promises vnto my mouth? yea more then hony vnto my mouth. By thy precepts I haue gotten vnder­standing, therfore I hate all the waies of falsehood. Thy word is a lanterne [Page 25] vnto my feete, and a light vnto my path. I haue sworne and will per­forme it, that I will keepe thy righte­ous iudgements. Thus we ought by Dauids example to apply our hearts vnto wisedome.

Howbeit harkening what is done abroad in the world, I heare of many which badly number their yeares that they may apply their hearts vn­to folly, as they did in Esaies time. For when the Prophets put men in mind of their mortalitie, threatning them with hastie destruction, except they would bring foorth speedy re­pentance, then the sensuall and licen­tious Esa. 22. 13. & 1. Cor. 15. 32. persons of that age encouraged one another in wickednesse, saying: Let vs eate and drinke, for to morow we shall dy. Tell me ye whose eies be open to see and marke, how many men do fashion themselues & walke Eph. 2. 2. according to the course of this world, and after the Prince that ru­leth [Page 26] in the aire, euen the spirite that now worketh in the children of diso­bedience; whether there be any dif­ference at all betweene the manner of this age, and his time who penned the booke of Wisedome, wherein the vngodly reason thus: Our life is VVis. 2. short and tedious, the breath is a smoke in our nosthrils : our time is as the trace of a cloud driuē away with the whirling wind, as a mist dried vp with the heate of the day, and as a va­nishing shadow; neither is there in death any recouerie, nor doth any returne from the graue. Come ther­fore and let vs enioy the pleasures that are present: let not the flower of our youth passe by vs; let vs crowne our selues with Rose-buds afore they be withered: let vs leaue some tokē of our pleasure in euerie place, for that is our portion, and this is our lot: Let vs oppresse the poore which is iust, especially if he checke vs for [Page 27] transgressing the lawe of God: let vs examine him with rebukes and tor­ments, that we may know his meek­nesse and proue his patience: In a word, let our strength be the law of vnrighteousnesse. Such things do the vngodly imagine, and go astray: for their owne wickednesse hath blin­ded them, and they do not vnder­stand the mysteries of God, neither hope for the reward of righteousnes, nor can discerne the honour of the soules that are faultlesse. Of the crew of such ill numberers of their yeares was the rich Glutton, who applied Luk. 16. 19. his heart wholly to intemperancy, labouring all for the backe and the belly: and Potiphars wife, who ap­plied Gen. 39. 7. her heart only to incontinency, for the satisfying of her lusts : and churlish Nabal, who applied his hart 1. Sam. 25. 3. 10. 11. to nought sauing auarice, for the fil­ling of his coffers: and vainglorious Absalom, who applied his heart con­tinually [Page 28] to ambition by seeking ho­nour 2. Sam. 15. 1. to the 13. through vnlawfull meanes; so that though Absaloms body stand at the lower end of the presence, yet his heart sitteth iust vnder the cloth of estate. And likewise malitious Haman, who applied his hart day and Esther 3. 6. night to be cruelly reuenged of the whole nation of the Iewes, for the hatred which he bare to one onely good man, namely Mordecai. Yea, euen Iob, though otherwise an vp­right Iob. 1. 1. and iust man, one that feared God and eschewed euill, in his im­perfection numbred his yeares naughtily, while in regard of the shortnesse, infirmities, vncertaintie, Iob. 7. & 10. & 14. and miseries of his life he proued im­patient, expostulating with God, and grudging at the greatnesse of the af­flictions which were layd vpon him. And I obserue that Dauid also vpon the like accident, was ouertaken with Psal. 39. 1. 2. 3. 4. 5. 6. the same infirmitie, in the 39 Psalme. [Page 29] For perceiuing the wicked aduan­ced, and himselfe with other godly persons suppressed (happily during the conspiracy of Absalom and his adherents) he grudged against God, considering the greatnesse of his sor­rowes, and the shortnesse of his life, rashly reasoning with God as though he were too seuere toward his weake creature. And somewhat the like ob­seruation Psal. 119. 84. may be drawne out of the 119 Psalme, the 84 verse.

But the same Princely Prophet v­pon sounder aduise, at another time played the part of a better Arithme­titian in this point of numbring his dayes. For considering that he and 1. Chro. 29. 12. 14. 15. his Princes were straungers before God, and soiourners like their fa­thers, and that their dayes were like the shadow vppon the earth, where there is no long abiding: hereupon he concludeth in his confession be­fore the people, that whatsoeuer he [Page 30] and his Princes had offered toward the future building of the temple, it was but a portion restored to God of that which was his owne: and that whatsoeuer riches or honor they en­ioyed, they had but the vse and oc­cupation thereof for a time as tenants at will; for the which they ought to be thankefull during life, and should be answerable for the present stewardship or disposing thereof, af­ter their death.

Iacob also rightly numbred the Gen. 47. 9. 4. 6. dayes of his pilgrimage to be few and euil, while he sequestred himselfe and his ofspring in the land of Goshen from the company and customes of the superstitious Aegyptians.

Samuel likewise cast a right ac­count 1. Sam. 8. 1. of his yeares, who when he was become olde, made his sonnes Iudges of Israell, because he was not able to beare the charge. Semblably, Eleazarus one of the principall 2. Mach. 6. 23. 24. 25. [Page 31] Scribes in Iury, would not vnder the persecution of Antiochus for the safe­ty of his life, dissemble in a point of Religion, to the hazzard of others by his bad example, because it became not his age, and the excellency of his auncient yeares, and the honour of his gray haires being ninetie yeares olde.

Moreouer Polycarpus the Bishop Euseb. lib. 4. cap. 15. of Smirna, being persecuted vnder the Emperour Verus about the yeare of our Lord 170, made a good audite of his yeares to moue himselfe to constancy. For when the Proconsull of Asia sayd vnto him, Spare thine age, I will let thee go if thou wilt sweare by the fortune of Caesar, and raile vpon Christ: he made answer thus, These 86 yeares haue I serued him, and he neuer did me any hurt at all; how then can I reuile, or speake ill of my Sauiour? And the golden mouthed Doctor aduised the [Page 32] flocke committed to his charge, to Chrysost. tom. 3. in serm. de Euchar. reckon how many houres they found in a weeke, namely 168, that they might out of that number take some few at the least to be employed in publike prayer, and hearing the word preached.

Beside this, in ciuill policy the La­cedaemonians Plut. in Lacon. in­stitut. renowmed for martial mē, were accustomed to decline thē ­selues through three tenses of the In­dicatiue moode. For in their solemne assemblies, the first Chorus was of old men, saying: We were once [...]. renowmed in the wars. In the second rancke marched their lustie gallants, brauing it, and saying: We are such men, make triall if you dare. And in the third Pageant came the boyes with great signe of militarie towardnes, saying: We shall be one day farre more strong and vali­ant. And surely considering the [Page 33] termes wherin we stand at this time, it is meet for euery man to fall a num­bring his yeares, that he may exactly know what place of seruice is assigned vnto him for the defence of the Realme, according to the Greeke verse:

[...]. Aristoph. Gram.

Which by some hath bene Latined backward thus: Vota senum, consulta virorum, & facta iuuentae. As if I should say in plaine English, Let yong men be valiant in action, let men of middle age be wise in consultation, and let old men be deuout in prayer, for the good successe of the warres either de­fensiue or offensiue against the com­mon enemies of this Church, and common wealth.

But commending the war-causes to Gods prouidence, the wisedome of the Councell boord, and the va­lour [Page 34] of them that professe Armes, and to speake of manners meete to be exercised in the times both of warre and peace; regarding aswell the num­ber of our yeares past, as also the bre­uitie, frailtie, and vncertainty of the yeares to come: let vs consider one Heb. 10. 24. another to prouoke vnto loue, and to good works. We must do the works of God, while it is day (that is, while Ioh. 9. 4. oportunitie and the season serueth:) the night commeth when no man can worke. And till the long night of sleepe do come, from the which there shall be no awaking of the body before the trumpet shall sound at the day of iudgement; in the meane while (dearly beloued) I beseech you 1. Pet. 2. 11. as straungers and pilgrimes, abstaine from fleshly lusts which fight against the soule. Yea whiles we haue time, let vs do good to all men, but especi­ally Gal. 6. 10. vnto them which are of the hous­hold of faith. And this I say (bre­thren) [Page 35] because the time is short here­after, that both they which haue wiues, be as though they had none: 1. Cor 7. 29. 30. 31. and they that weepe, as though they wept not: and they that reioyce, as though they reioyced not: and they that buy, as though they possessed not: and they that vse this world, as though they vsed it not: for the fa­shion of this world goeth away. Wherefore loue not the world, nei­ther 1. Ioh. 2. 15. 16. 17. the things that are in the world: as the lust of the flesh, the lust of the eyes, and the pride of life, which are not of the father, but of the world. And surely the world passeth away together with the lusts thereof. Also considering the season, it is now time that we should arise from sleepe: for Rom. 13. 11. 12. now is our saluation neerer, then whē we first began to beleeue. The night (of ignorance) is past, and the day (of the knowledge of God) is come: let vs therefore cast away the workes of [Page 36] darknesse, and let vs put on the ar­mour of light (that is, godly and ho­nest maners.) God heareth men in a 2. Cor. 6. 2. time accepted, in the day of salua­tion doth he succour them: behold now the accepted time, behold now the day of saluation. The holy Ghost sayth: To day if you will heare his Heb. 3. 7. 8. voyce harden not your hearts as in the prouocation, according to the day of tentation in the wildernesse. Exhort one another while it is called Ib. vers. 13. to day, lest any of you be hardened through the deceiptfulnesse of sinne. Boast not thy selfe of to morow: for Pro. 27. 1. thou knowest not what a day may bring forth. Remember that the rich Luk. 16. Glutton once might and would not heare Moses and the Prophets : af­terward he would and could not. The foolish virgins which wanted oile in Mat. 25. 1: to the 14. their lampes at the entrance of the bridegroome into the wedding roome, could neuer after that ob­taine [Page 37] fauour to haue the doores ope­ned vnto them. And when as Esau Gen. 25. 29. to the end. had once sold his birth-right for a messe of red pottage, and a morsell of bread; ye know how that afterward also when he would haue inherited the blessing, he was reiected: For he found no place to repentāce, though Heb. 12. 16. 17. he sought the blessing with teares. Wherefore ô Lord, who art the or­dainer and gouernor of all times and seasons, vouchsafe to teach vs in fit and due time to number our dayes, so that we may apply our hearts to wisedome.

Children vpon this point of num­bring their yeares, may enter into meditation thus: This age of ours is meetest to be Catechised: that which is now taught, is soonest receiued and longest kept. We know what we are to learne by that which is inioyned others to teach vs: for Moses requireth the Deut. 6. 7. Israelites, to whet the comman­dements [Page 38] of the Lord vppon their children (that they might imprint thē more deeply in memory.) And Saint Paul commaundeth parents to bring Eph. 6. 4. vp their children in the instruction and information of the Lord. Daniel made shewe in his childhood what Dan. 1. he was like to proue in his age, for zeale in religion, honesty of life, and wisedome in gouernement. As Iohn the Baptist being a child, grew Luk. 1. 80. in body, so he waxed strong in spirit. Timothie knew the holy Scriptures of 2. Tim. 3. 15. a child, and was thereby made wise vnto saluation. We must be dedica­ted to the Lord from our tender age, 1. Sam. 1. 28. as Samuel was. If our sanctification went before our birth, as in Ieremy: Ier. 1. 5. our duty is to serue God, from the first breath to the last gaspe. Yea we are the Seminarie and nurserie of the Church and common wealth, euen the hope of the future stay of them both in time to come. Wherefore [Page 39] (good Lord) teach vs so to number our dayes, that we may apply our hearts vnto wisedome.

The young man which is in the prime of his age, and the vigour of his strength, may (in the numbring of his dayes) discourse thus with him­selfe: Though I be now young and liuely, fresh and gallant; yet I haue often heard it vttered out of the pul­pit, and I beleeue it to be true, That al Isa. 40. 6. 7. flesh is grasse which withereth, and all the grace thereof is as the flower of the field which fadeth. This life of mine what is it but an hand breadth, Psal. 39. 5. Iob. 7. 7. 9. 6. or a spanne long? or like the puft of a wind, that passeth and commeth not againe? or as a cloude that vanisheth and goeth away? My dayes are swif­ter Psal. 73. 20. then a weauers shittle: they are as a tale that is told: as a dreame when one awaketh. We are but of yester­day, Job 8. 9. and therefore ignorant in many things: howbeit, for certaintie know­ing [Page 40] this, that our dayes vpon earth are but a shadow, or rather as the dreame of a shadow. Though loo­king in the glasse, I see much that de­lighteth [...]. Pind. Pyt. Od. 8. me, yet I consider that fauor is deceiptfull, and beautie is vanitie. I thinke my selfe now quicke witted: but I may liue till the yeares of do­tage, Pro 31. 30. 2. Sam. 19. 35. wherein I shall not be able to discerne betweene good and euill. Though I were deemed now as valo­rous as any of Dauids Worthies, yet 2. Sam. 23. the time will come (if I liue to it) that feare shall be in the way. Be it I were Eccl. 12. 5. Iud. 15. 15. as strong as Sampson, who slue a thousand men with the iaw bone of an asse; and carried away the gates of Azzah vpon his shoulders, with the Iud. 16. 3. posts and barres thereof; and by mayne strength pulled downe a great and strongly built house standing v­pon Ib. vers. 29. 30. pillars, in the ouerthrow where­of there perished the Princes of the Philistims, and others of that vncir­cumcised [Page 41] race to the number of three thousand: yet the brawne of these my puissant armes will one day fall a­way, and the keepers of the house Eccl. 12. 3. (that is, the hands which keepe the bodie) shall tremble: and more then that, it must cost me my life; or else, at length (ere I die) the grassehop­per Ib. vers. [...]. shall be a burden. What if I be now sharpe sighted as an eagle? cer­tainely hereafter they that looke out by the windowes (that is, the eyes) will waxe darke, and call for helpe of the spectacles. And if I were as speedy on foot as Asahel, who was as swift as 2. Sa. 2. 18. a wild Roe, yet in the end the strong Eccl. 12. 3. men (that is, the legges) will bow, & either leaue to execute their function at all, or else be able to performe but a snailes pace. Though I now eate & drinke with delight, yet in time to come, the grinders (that is, the teeth) shall cease: and the doore (that is, the Ib. vers. 4. lippes or mouth) shall be shut with­out [Page 42] by the base sound of the grin­ding, when the iawes shall scarce o­pen, and not be able to chew any more. The vse of musicke seemeth now very pleasant, but one day shall al the daughters of singing be abased: that is, the wind-pipes shall not be a­ble to do their office, nor the eares be apt to heare the sound either of voice or of instrument: witnesse the exam­ple of Barzillai the Gileadite, who 2. Sam. 19. 32. 33. 34. 35. being very aged, did for these defects refuse to feede with king Dauid at the Court in Ierusalem. Be it farre from me to let myne heart cheare me in Eccl. 11. 9. 10. the dayes of my youth, and to walke in the wayes of mine heart, and in the sight of mine eyes, seeing that childhood and youth are vanity: nei­ther ought I to be ignorant, that for all these things God will bring me to iudgement. Suppose I do now ex­cell in the well proportioned linea­ments of the bodie, and rare qualities [Page 43] of the mind: euen therefore I must bestow these excellencies on him who gaue them, glorifying God in my bodie and my spirit, because they 1. Cor. 6. 20. are Gods by a triple right, of Crea­tion, Redemption, and Sanctificati­on. Assuredly, if I know not God in my youth, he will not acknowledge me in mine age. If I doe not conse­crate to God the flower of my young yeares, he will scorne the dregges of mine elder yeares. How should I thinke to bestow vpon Sathan the beautie, strength and nimblenesse of my youth, in hope that God will be pleased with the wrinkles, infirmities and feeblenesse of my latter age? Wherefore I will now remember my Creator in the dayes of my youth, Eccl. 12. 1. while the euill dayes come not, nor the yeares approach wherein I shall say: I haue no pleasure in them.

And I am not the first that shal be­ginne this course: for many haue tro­den [Page 44] the same path before me: name­ly, Moses, who from his youth (af­ter Heb. 11. 25. 26. that he came to the yeares of dis­cretion) abandoned the moment any pleasures of sinne, because he had re­spect to the recompence of an eter­nall reward. Ioseph also was in his flo­rishing Gen. 39. 12. yeares when he left his vpper garment in the hands of his masters wife, who laboured to allure him vn­to lewdnesse. Likewise Iosiah entring into the kingdome in the eighth 2. Chr. 34. 1. 3. 8. 14. 31. 33. yeare of his raigne, began at 16. years old to seeke after the God of his fa­thers, & in the twentieh yeare of his age he reformed Religion, and in the 26. thereof he repaired the temple: by which occasion, the booke of the lawe, euen the copie that Moses left, was found in the ruines of it. Where­upon followed a general repentance, and a couenant with the Lord of all hands, and the celebrating of a Passe­ouer with such solemnitie, as the like [Page 45] had not bene kept in Israell from the 2. Chr. 35. 18 dayes of Samuel the Prophet. More­ouer, Daniel and his companions Dan. 1. 4. 5. 8. were both young and passing wel-fa­uoured without all blemish, when they would not defile themselues with the diet which the Babylonian Emperour had assigned vnto them; fearing lest by that large and daintie fare (as by a sweet poyson) they might haue bene drawne to forget their religion, the miserie of their na­tiue countrie, and their accustomed temperance. In like sort Timothy kept 1. Tim. 6. 20 that which was committed vnto him, and stirred vp the gift of God that 2. Tim. 1. 6. was in him, in such sort, that no man could despise his youth, because he 1. Tim. 4. 12 was vnto them that beleeued, an en­sample in word, in conuersation, in loue, in spirit, in faith, in purenesse. Now if I get nothing in my youth Eccl. 25. 3. (be it in matters spirituall or tempo­rall) what shall I find in mine age? [Page 46] Some tell me I am tearmed Iuuenis à iuuando, because I should helpe the Church and weale-publike to the vt­termost of my power : therfore good Lord, to enable me hereunto, teach me to number my dayes, so that I may apply my heart vnto wisedome.

They that are past their ful growth and are come to the standing state of their age, may in numbring their yeares which be spent, and conside­ring their condition present, reason thus if it please them: Howsoeuer we forgot our selues in the ignorance of our childhood, and the vanitie of our youth; yet this age of ours requireth other manners. It is sufficient that we haue bestowed the time passed of the 1. Pet 4. 3. life, after the fashion of this world: now it is high time for vs to be chan­ged by the renewing of our minds, Rom. 12. 2. that we may proue what is the good will of God, and acceptable and per­fect. It was a shame for the Corin­thians, [Page 47] that Paule could not speake 1. Cor. 3. 1. vnto them as vnto spirituall men, but as vnto carnall, euen as vnto babes in Christ. It was in like manner, a great reproch vnto the Hebrewes, for that when as concerning the time they ought to haue bene teachers, yet had they neede againe that the author of that Epistle should teach them the Heb. 5. 1 [...]. 13. 14. first principles of the word of God: and were become such, as had neede of milke, and not of strong meate be­longing to thē that are of age, which through long custome haue their wits exercised to discerne both good and euill. When Paule was a child, 1. Cor. 13. 11. he spake as a child, he vnderstood as a child, he thought as a child: but when he became a man, he put away childish things. Of vs chiefly it is ex­pected, that we be alreadie growne vp into him which is the head (that Eph. 4. 15. 13 is, Christ) vnto a perfect man, & vn­to the measure of the age of the ful­nesse [Page 48] of Christ. Of vs I say it is requi­red, that ayming at perfection, we should forget that which is behind, Phil. 3. 13. 14. and indeuour our selues vnto that which is before, following hard to­ward the marke, for the price of the high calling of God in Christ Iesus. It is looked for at our hands, that we be deseruedly tearmed Viri à virtute. So that we should be manfull (when neede is) for the defence of our countrie, wise in consulting, vertu­ous in example of life, and euery way the men of God, being absolute and 2. Tim. 3. 17. made perfect vnto all good workes which God hath ordained, that we Eph. 2. 10. should walke in them: not onely de­nying vngodlines and worldly lusts; but also liuing soberly and righteous­ly, Tit. 2. 12. 13 and godly in this present world; looking for the blessed hope and ap­pearing of the glorie of the mightie God, & of our Sauiour Iesus Christ. And in the meane time it appertai­neth [Page 49] vnto vs, as well as vnto others, or rather aboue others, to watch, to 1. Cor. 16. 13. stand fast in the faith, to quite vs like men, and to be strong in the Lord, and in the power of his might: ha­uing long since put on the whole ar­mour Eph. 6 10. 11. &c. of God, that we may be able to stand fast against all the assaults of the diuell; hauing our loynes girded a­bout with veritie, and hauing on the brest-plate of righteousnesse; and our feet being shod with the preparation of the Gospell of peace, &c. praying vnto God for grace, that we may al­wayes put our trust in him, being strong and constant in our vocation; and that he will vouchsafe to stablish Psal. 31. 24 our hearts, and confirme vs with hea­uenly strength vnto the end. Thus good Lord, teach vs to number our dayes, that we may apply our hearts vnto wisedome.

Let me now come to the most re­uerend age of my most deare and [Page 50] dread Soueraign, who hath (I doubt not) learned to number her yeares, that she may apply her hart vnto wis­dome. And therefore I conceiue in mind, that in her soliloquia or priuate meditations, she frameth her speech in this wise:

Remember not the sinnes of my Psal. 25. 7. youth, nor my transgressions: but ac­cording to thy kindnesse remember me, euen for thy goodnesse sake, ô Lord. Behold, I was borne in iniqui­tie, Psal. 51. 5. and in sinne hath my mother cō ­ceaued me. I know mine iniquitie, and my sinnes are euer before me. Ib. ver. 3. Wherefore lest the Zion and Ierusa­lem, 18. that is, the Church and Com­monwealth of England, should be in daunger of thy wrath, through my former sinnes: Wash me thoroughly 2. from mine iniquitie, and cleanse me from my sinne: purge me, and I shall be cleane: wash me, and I shall be 7. whiter then snow.

[Page 51] Lord I know and confesse, that in my predecessors dayes, and in the 37 yeares past of my raigne, thou hast deliuered me as wonderfully from all my malicious and daungerous ene­mies, as thou didst deliuer thy ser­uant Dauid from the tyrannie of Saul 1. Sam. 18. &c. and his adherents: from the inuasion of forraine aduersaries, as the Phili­stims, 2. Sam. 8. & 10. & 11. Ammonites, Moabites, Idu­maeans, Syrians, &c. and from the in­ward insurrections, first of Absalom, Ib. 15. &c. and then of Sheba the sonne of Bi­chri; Ib. 20. besides many other traiterours complots and trecherous conspira­cies. Therefore I will alway giue Psal. 34. 1. thankes vnto thee ô Lord; thy praise shal be in my mouth continually. My Psal. 103. 1. 2. soule praise thou the Lord, and all that is within me praise his holy name: my soule praise thou the Lord and forget not all his benefits.

O Lord, I am now entred a good way into the Climactericall yeare of [Page 52] mine age, which mine enemies wish & hope to be fatall vnto me. But thou Lord, which by thy Prophet Ieremy Ier. 10. 2. commandedst the house of Israell not to learne the way of the heathen, nor to be afraid of the signes of heauen; and who by thy mighty hand and out-stretched arme madest the yeare of the greatest expectation, euen 88. maruellous by the ouerthrowe of thine and mine enemies: Now for thy Gospels sake, which hath long had a sanctuarie in this Iland, make likewise 96. as prosperous vnto me and my loyall subiects: that by the happie bringing about of this yeare, I may still set vp the banner in thy Psal. 20. 5. name, which art my strength, my Psal. 18. 1. 2 rocke, my fortresse, my deliuerer, the lifter vp of mine head, my shield, the horne also of my saluation, & my re­fuge. Thou art my hope, ô Lord God, Psal. 71. 5. 6. euen my trust from my youth: vpon thee haue I bene stayed from the [Page 53] wombe: thou art he that tooke me Ib. 9. out of my mothers bowels: cast me not off in the time of age, forsake me not when my strength faileth. O for­sake Psal. 138. 8. not me the worke of thine hands, vntill I haue declared thine arme to Psal. 71. 18. this generation, and thy power to all them that shall come.

Lord, I haue now put foote within the doores of that age, in the which the Almond tree flourisheth: where­in Eccles. 12. 1 men begin to cary a Calender in their bones, the senses begin to faile, the strength to diminish, yea all the powers of the body daily to decay : Now therefore graunt grace, that though mine outward man thus pe­rish: 2. Cor. 4. 16. yet mine inward man may be renewed daily. So direct me with thine holy spirite, that I may daily waxe elder in godlinesse; wisedome VVis. 4. 9. being my gray haires, and an vndefi­led life mine old age. Let thy statutes Psal. 119. 54. be my songs in the house of my pil­grimage: [Page 54] Sweeter vnto me thē hony Psal. 19. 10. & the hony-combe vnto my mouth; and more desired by me then thou­sands Psal. 1 19. 22. of siluer, or the gold of Ophir, yea thē the pearle or pretious stones. Pro. 8. 11. 19. For though I haue out-liued almost all the Nobles of this Realme whom I found possessed of Dukedome, Marquisats, Earledoms & Barronries at mine entring into the Kingdome: and likewise all the Iudges of the land, and all the Bishops set vp by me after my comming to the Crowne : And although I haue seene an end of sundry of these once or twise ouer: yet what auaileth this my long tem­porall life in suruiuing others, vnlesse I my selfe lead alwayes a spirituall life while I cōtinue vpō earth, in hope to enioy an eternal life whē I am dead?

And though (Lord) I haue liued in respect of my self long inough in this valley of miserie; so that in regard of troubles past, and dangers future, I [Page 55] see some reason to say with Elias: It is 1. Reg. 19. 4 inough, ô Lord, take my soule, for I am no better then my fathers; and with Paul: I desire to be loosed, and Phil. 1. 23. to be with Christ: yet because this people reckon of me, as Dauids sub­iects did of him, whom they termed 2. Sam. 21. 17. the light of Israell; and for that they esteeme of me, as the Iewes did of Io­sias, whom they called the breath of Lam. 4. 20. their nosthrils: Therefore for their sakes (if it be thy pleasure in thine hea­uenly prouidence) let me their candle burne yet a while longer; and let me breathe still among them, vntil I haue met with dāgers present, or imminēt, and established the state for the time to come: so that not onely peace and 2. Reg. 20. 19. truth may be in my dayes; but also that after my departure out of this life, they may in the future age, liue in peace and plentie in euery quarter and corner of the Realme, from Bar­wicke to Porchmouth, and from the [Page] Margets to the Mount; like as Israell and Iudah dwelt without feare, euery 1. Reg. 4. 25. man vnder his vine, and vnder his fig-tree, from Dan to Beer-sheba, all the dayes of Salomon.

And if Lord, for the effecting ther­of thou meanest to deale with me as with Hezekiah, by adding to the for­mer 2. Reg. 20. 6 part of my life the terme of 15. yeares more (or rather two fifteenes if it be thy will:) then assist me euer with thy grace, that during all that time I may know how to go out and 1. Reg. 3. 7. in: feeding this people according to the simplicity of mine heart, and gui­ding Psal. 78. 72. them by the discretion of my hands: That so at length I may go to the sepulchers of my fathers in a good time, as a ricke of corne that is ripe Iob. 5. 26. caried into the barne; yeelding the spirite like Dauid in a good age full of 1. Chro. 29. 28. dayes, riches and honour. And so the dust of this body returning to the Eccles. 12. 7. earth as it was, my spirit may returne [Page 57] to thee that gaue it: to enioy alwaies Psal. 16. 11. thy presence, in the which there is fulnesse of ioy, and to be alwayes at thy right hand, where be pleasures for euer more; purchased and prepared for all them that feare thee, by the mediation of our Lord and Sauiour Christ Iesus. To whom with thee and the holy Ghost, be all honour and glory, both now and for euer.