Moses Prayer, Exposition · Verse 5,6
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 proceeds to ſet out before our eyes, the frailty of mans life.
And this he doth by ſundry borrowed ſpeeches and ſimilitudes.
1. He ſaith, the Lord comes by death, as it were by a mighty Flood, that ſweeps away all before 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 withering 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 … Death is …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 exception, as Noah's flood overflowed the whole earth. It is appointed for all men once to die, Heb. 9.27.daily experience makes it clear: the mighty Captains, and noble Warriours, yea, thoſe famous Kings, and greateſt Monarchs that have been in the world, even thoſe that lived longeſt, as Methuſelah, that lived nine hundred ſixty nine yeeres, Gen. 5.27.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 violent Fevers, which many times cauſe diſtractions and frenzies; ſometimes by the Stranguary, & ſometimes by one violent diſeaſe, and ſometimes by another, 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 ſooner; 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 bloſſome, 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 lamenting Church; Reaſ. Lam. 3.43, 44.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 wages and ſtipend of ſin. Ro. 6.23.The wages of ſin is Death. And the Appoſtle reproving the Corinthians for divers abuſes crept in about the Sacrament; 1 Cor. 11.30. Pſ. 38.3.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 another, 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 diſtraction as ſome Fevers convulſions, &c. bereaves men for a time, of the uſe of reaſon, and put them into ſtrange behaviour, which may be the condition of the beſt, and as Solomon ſaith, All thinges happen alike to all. Eccleſ. 9.1, 2.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 violently, 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 Riches, Beautie, Strength, honour Authority, &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 provide 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 abroad, 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 flowers every day wither apace. The root is dead already. The body is dead becauſe 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 inevitable, there is no reſiſting of it, it breakes in upon us as a violent Flood.
Thou Carrieſt them away as with a Flood.
MOſes in theſe wordes will likewiſe intimate unto us, that as Death comes violently and unreſiſtably as a Flood: Doct. 2 So Death comes Suddainly, unexpectedly as a Flood. Death comes ſuddenly.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; Mat. 25.6.At midnight there was a cry made, to ſhew unto the world, that his coming by Death, and judgment 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, Ma…. 24.42.when the Son of man cometh. It is ſufficient 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, Mat. 24.26.and as he ſaith, In the houre that ye think not will the Son of man come. And upon this very ground, the uncertaintie of the time when Chriſt ſhall call us, is that watch-word given, what J ſay unto you I ſay unto al watch. Mat. 13.And Behold, I come as a theefe in the Night, Rev. 16.15.Bleſſed is he that watcheth, 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, Luke 12.had that night his ſoul taken from him. And when men ſhall ſay, peace, peace, then ſhall ſuddain deſtruction ſhall come upon them. And beſides theſe clear examples and teſtimonies 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 whether at midnight, &c.
Secondly, Reaſ. 2 that herein, and hereby, the Lord might exerciſe the faith, patience, 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 comming.
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, upon whom the ends of the world are come. The deadneſſe of heart, and carnall ſecurity, the little laying of Gods judgments to heart, the overflowings of ſin in all ſorts and conditions of men, are certain precurſors and forerunners, that the Lord is at hand, either with ſome ſorer vengeance to awake 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 prepare for death, Object. 1 I am yet young and ſtrong, &c. Herein men bleſſe themſelves, 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 conſider this Doctrine.
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, 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 repent 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 recovery: 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, that albeit thou liveſt to be old, and haſt thy underſtanding about thee, and thy godly friends and acquaintance about 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, Prov. 1.24, 25. &c.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, Mal. 1.8.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 conſumed that God hath not cut thee off, and caſt thee into Hell many years agoe; '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, Ro. 2.4.Deſpiſeſt thou the riches of his goodneſſe, and forbearance, and long ſuffering, not knowing that the goodneſſe of God leadeth to repentance? Shall God be contemned for his mercy, Pſ. 145.9.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 preſume 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 deſpiſed 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, zealous, and faithfull Miniſtry, and have not been wrought upon; it is often found true of ſuch, as was ſaid of Nabal, their hearts die like ſtones within them. What little cauſe then have any to harden their hearts, and continue 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 ſaved?
Though men have much ingorance in them of the Scripture, Anſ. yet this example 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 example comfort us?
And for this example of this penitent Thief, we are to know, that it was an immediate act of the divine power of Chriſt, and it was not ordinary 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 noonday 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, ſuddenly, 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 comparing 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 awakes 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 obſervable is
That death is a ſleep; Doct. 3 or to die is but to ſleep. Death is a ſleep. Eſ. 57.2.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, Job 7.21.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 Reg. 2.10.that he ſlept with his Fathers. And thus Daniel, ſpeaking of the laſt judgment, Dan. 12.2.Many that ſleep in the duſt, ſhall awake to life eternall. And this Chriſt ſaith of Lazarus, Ioh. 11. Mat. 9.24.Lazarus is not dead but ſleepeth.
And Paul comforting the Theſſalonians, for their dead ſaith, 1 Theſ. 4.13.Brethren, I would not have you ignorant concerning 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 reſemblance 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.Rev. 14.13.
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: Pſal. 17.15.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 ſingular 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 repoſe 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 ſervant 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 boldneſſe and confidence of the bleſſed Apoſtle, 1 Tim. 4.7, 8.I have fought the good fight, I have kept the faith: henceforth there is laid up for me a Crown of righteouſneſſe.
But whence have the godly this boldneſſe and confidence in death? Queſt. was not death threatned as a curſe, and inflicted as a curſe? how came the nature of death thus to be altered and changed!
This thing ſo comes to paſſe through the death of Chriſt, Anſ. 1 who was himſelfe in the ſtate of the dead, and was himſelfe in the grave, and hath triumphed over death, and hell, and the grave; and hath removed the curſe, and plucked out the ſting of them, 1 Cor. 15.54. Heb. 2.14, 15.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, every true believer is a member of Chriſts body; and hence it comes to paſſe, Ro. 14.8.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 ignorance, 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 departure of our Friends, Husbands, Wives, Iohn 11.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 labour and travail? They that die in the Lord, Reſt from their labours. Rev. 14.13. 1 Theſſ. 4.18.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 effect, 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 withereth.
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, being once at his ſtrength, and ripeſt age, doth not ſtand at a ſtay, nor continueth 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 ſhortneſſe of mans life is ſuch, The life of man ſo frail, as no exam ples can expreſſe.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 Scriptures, to expreſſe the frailty, vanity, and brevity of mans life, are very many, and very ſignificant.
When Pharaoh asked old Jacob of his age, he anſwereth him thus, Gen.Few and evill have the daies of my pilgrimage 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, Iob 7.1.Are not my daies (ſaith Job) as the daies of an hireling, which commonly are but few, and withall full of labour. Iob 20.8.To a Dream, He ſhall flie away as a dream, and ſhall not bfound; he ſhall be chaſed away as a viſion in the night. Iob 8.9.But as Yeſterday to a Poſt, Iob 8.26.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 Shadow, 1 Chr. 29.15.Our daies on earth are as a Shadow, and there is no abiding. A ſhadow, we know, hath no ſubſtance in it, and is of no long continuance. It is compared to a Vapeur, Iam. 4.14 Iob 7.6.to a Cloud, ſudenly ſcattered by the winde. And in a word, to ſhut up all, and in it to include all, Pſ. 62.2.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 departed, ſo loathſome are theſe Carcaſes of ours, that we diſpatch them preſently to the Grave out of ſight; as Abraham 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; Eſ. 40.6.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; 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, Beautic.but as one of theſe flowers of the field, how ſuddainly is it nipt and gone, blaſted on a ſuddain? a daies ſickneſſe much abates it, a weekes ſickneſſe doth quite deface it; at leaſt wiſe, Time, that ruſt of all things ſteals it quite away, and ſo this flower is gone.
Honour, Honour.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 danger that Envy and Malice expoſeth Honour daily unto, that this flower often fadeth.
Riches, Riches.another flower of this fleld: How often do riches change their Maſters? He that at one time abounded, at another time wanteth. Lands and Poſſeſſions, this year in the poſſeſſion 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, StrengthHow ſuddenly doth this flower fall away? How ſhort a time doth this remaine 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 weakneſſe. And therefore ſayth the Lord, Ier. 9.23.let not the ſtrong man reioyce in his ſtrength. As Elihu ſaid unto Job. Iob 36.19.The Lord regardeth not them that excell in ſtrength. The ſtrength of the ſtrongeſt, by ſickneſſe is weakened, aſſoone many times as it comes, it takes its leave and is gone, this flower fadeth.
And laſtly pleaſures, Pleaſurestheſe are one of the goodly flowers of mans life. He that gave way to his owne heart, and drunk his fill of all earthly Contentments, and delights, gives in his verdict that all was vanity and vexation of Spirit, they vaniſh in the uſe. The injoying 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 Contentments, this may be ſaid, and concluded 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 cannot 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 excellencies, 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 excellencies. 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 belowe, 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 Cor. 7.31.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, Heb. 11.but as pilgrims and ſtrangers, and ſought a Citty having a foundation whoſe maker and builder was God.
It ſhall be our wiſdom to looke out for a more ſure, 1 Pet. 1.3and certaine eſtate, and ſuch as ſhall never decay nor change, even that kingdom that is immortall & 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 ſeeking 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 Contentment, while he ſtaies; Since his ſtay is but ſhort, for a night, and the next day he muſt leave all, and come to a reckoning 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 examples 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 aſſurance 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, Luk. 12.19, 20.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, Heb. 12.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 cannot long continue, it will quickly fade and then we caſt them away. And ſo far as they may fit us for Gods ſervice, ſo to uſe them, and not to make too high account of them.