Redemption of time, the duty and wisdom of Christians in evil days, or, A practical discourse shewing what special opportunities ought to be redeem'd ... by J.W.

Redemption of Time a good Duty in evil Daies . Ephes. 5.16 .

Redeeming the Time , because the Daies are evil .

CHAP. I. The Coherence of the Words . The Text divided . The Doctrine propounded . The Method laid down for the clearing and opening of it . What it is to redeem the Time : the Phrase in the Text may signify these four Things ; ( 1. ) To buy back the Time that is past : In what Sence that may be done . ( 2. ) to buy up the Time that is present ; that is , to forgo or part with any thing for it ; and to make it our own , and use it for our spiritual and eternal Advantage . ( 3. ) Not only to buy it up , but to buy it out ; to get it out of the hands of the Devil , and the World , and the distracting Cares , and tempting Pleasures of it . ( 4. ) To use all Wariness and Wisdom of Behaviour to secure our selves from Snares , and to preserve our selves from spiritual Dangers , and from running rashly and unseasonably into any temporal Suffering and Calamity .

THE whole Chapter contains several Exhortations , some to General , and others to Particular Duties . ( 1. ) To General Duties , such as concern and oblige all sorts of Christians ; from the first to the 22th Verse . ( 2. ) To special and particular Duties , which relate particularly to Husbands and Wives , in their Carriage and Behaviour one towards another ; from the 22th to the End .

In the former Part of the Chapter he gives general Exhortations , to a following of God , vers. 1. to a walking in Love , in imitation of Christ , vers. 2. to the fleeing of Fornication , and all Filthiness and Impurity , so much as in Word , or only by way of Jest ; from the Beginning of the third , to the end of the sixth verse . To have no familiar Converse , no intimate Communion and Fellowship with the Wicked , but rather to reprove their evil Deeds , and wicked Works ; from the seventh to the fifteenth verse . And to that end to walk circumspectly and wisely , and to express their Circumspection and Christian Wisdom by this excellent good Effect of it , the Redeeming of their Time ; in the 15th , and 16th verses ; See then that ye walk circumspectly , not as Fools , but as wise , redeeming the Time , because the Daies are evil .

The Words of my Text do easily break into these two Parts ; ( 1. ) A Duty , redeeming the Time ; and ( 2. ) a special Ground and Reason of the Duty , because the Daies are evil . I begin with the former .

It is the Duty of a Christian to redeem the Time .

For Explication of the Duty I shall shew

I. What it is to redeem the Time .

II. What the Time is , that is to be redeemed .

I. What it is to redeem the Time . The Word in the Original imports and signifies several things .

1. The greek Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is commonly rendred redimentes , redeeming . Now to redeem Time , is properly to buy back the Time that is past , to regain Time formerly misspent , to recover , as it were , the Jewel of Time that has been formerly lost . Time once let slip is indeed physically irrecoverable . We can never truly and properly live one Day , one Hour of our Lives over again . But in a moral Consideration Time is accounted as regained :

( 1. ) When we seriously consider , and [a] [a] Oportebat quidem , si fieri posset , revivere me ( ut it a loquar ) denuò , quod malè vixi ; sed quia hoc non possum , faciam recogitando , quod reoperando non possum . Bernard . serm de Cantic , Ezechiae Regis . sadly think upon our former evil Waies ; [b] [b] Tempus redimimus , quando anteactam vitam quam laserviendo perdidimus , flendo reparamm , Gregorius lib. 5. Eposit . Moral . c. 28. weep and wall over our past Sins , lament and repent of all our lost and misspent Time , and wish with all our Hearts and Souls that we had ordered aright the whole Course of our Conversations , and lived and acted alwaies as we ought ; and by condemning our selves for our old Follies , undo ( as far as in us lies ) whatever formerly we have ill done .

And ( 2. ) when by double Diligence , and extraordinary Care , and Endeavour , we do that in the remaining Part of our Life , which should have been in some good measure done before , and which is ordinarily work enough for a Man 's whole Life : As a Traveller that has staied too long by the Way , when he finds the Day is far spent , and that it is not long to Night , he puts on , and makes all haste and speed , and goes as many Miles in a few Hours as he did before in many . Or , as a Merchant who has suffered very great Losses , doubles his Diligence in his future Traffic , and so gets up his Estate : in which Sence both the Traveller and Merchant are said to redeem their Time . Thus the Christian , by his Activity and Industry extraordinary , does , as it were , recover his lost Time , he does in effect redeem it . To live much in a little Time , is in a manner as good , as if the very Time past were really lived over again : it is in some sence as much as if the same Time were return'd into our hands , because the same thing , which should have been done in the whole course of our Life , is effectually done in some one Part of it better employed than the rest of it .

Neither is this any Encouragement to a wicked Person to loose and let go the present Time , because it may be redeem'd again after a sort ; for they that thus redeem it , must pay fall dear for it ; and 't is very uncertain , whether he that now lets it slip , shall ever have the happiness to redeem it hereafter , though at the highest Rate that can be . That is the first particular , it is to buy back the Time that is past : and this comes nearest to the Latin Word [ redimentes ] [ redeeming ] the Time .

2. The Greek Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 does not necessarily suppose a former Possession of what is now bought , but properly signifies [c] [c] A Lapide in loc . buying only , or the parting with one Thing for the purchasing of another . The word is properly rendred emercantes , and may be well translated buying the Time . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 then may signify , not only to buy back the Time that is past , but to buy up the Time that is present : and this is rather intended by the Apostle in the Text. Now if we take redeeming here to signify no more than buying or purchasing , it speaks then these [d] [d] Bayne in loc. two Things ; ( 1. ) Redeeming the Time is the forgoing of any thing that would any way hinder us from taking the Time . ( 2. ) The making it our own , by using and improving it to all possible Advantages : as in buying a thing [ 1. ] we pay the Price of it , then take it into our Possession and Use .

( 1. ) Redeeming , or buying the Time , it is the forgoing of any thing that would any way hinder us from taking the Time : For if you part with nothing , says [e] [e] Perde aliquid , ut Deo vaces : Ex eo quod perdis , pretium est temporis , &c. August , in text . Hom. 10. inter 50. St. Austin , and yet get something you had not before ; you either found it , or had it given you , or got it by Inheritance : but when you part with somewhat to purchase somewhat , then you buy a Thing .

Beza upon the Place , makes the Redeeming here to be a Metaphor taken from Merchants , who very curiously and carefully consider what the several Wares and Commodities be , and ever prefer a little Profit before much Pleasure , and choose a small Gain before great Delights . We daily see , that they who use Markets and Fairs will lay aside their Pleasures and Recreations , and often lose their sleep , and their set meals , and deny themselves many Conveniencies for the present , that so they may closely attend their Businesses , and know and take their Advantages , and may not lose any good Bargain , but be sure to meet with the best [g] [g] A Lapide in loc . Wares , and to lay out their Money for the choicest Commodities . Thus , in a spiritual Sence , we should be greedy and covetous Buyers of the Time ; we should be wise [h] [h] No Man is a better Merchant than he , that lays out his Time upon God , and his Money upon the Poor . Bp. Taylor 's Rule of Hol. Lif. c. 1. p. 3. Merchants , let any thing go to gain the Time ; be willing to bestow our Care , Pains , [i] [i] To redeem the Time , is properly , to buy the security of it at the Pate of any Labour and honest Arts , Id. ib. cap. 1. sec. 1. Rule 20. Labour , Diligence , which is , as it were , our Money , which we give for the Commodity of an opportunity of doing or receiving good : be ready to forgo and part with our Ease or Pleasure , our Profit and temporal Advantage , our Honour and Esteem in the World , rather than lose the blessed Occasion of trading for Heaven , and improving our Time for spiritual Advantage . [k] [k] Plutarch . in vita Sertorii . Sertorius the Roman General , in his Passage into Spain , yielded to pay the Tribute demanded by certain barbarous People , that inhabited the Pyrenaean Mountains , over which he was to pass ; at which his Souldiers were offended , and said , that it was too much Shame and Dishonour for a Proconsul of Rome to pay Tribute to vile barbarous People : but the wise Commander gave his Souldiers this sober Answer , that he bought a Commodity , which such as aspire to high Enterprizes , must take up readily at any Rate . And should not we be much more willing to give any Rate for the spiritual Redeeming of Time ? surely we should not stick at any thing ; we should not think Time dear , or an hard Bargain , whatever it costs us .

Somewhat to be sure it will cost us ; and Calvin here puts the Question , quodnam erit pretium redemptionis ? what Price must we give for the redeeming of Time ? The Price is plainly this , [l] [l] Calvin , in loc. saies he , to shun the infinite Snares that would entangle us , to free our selves from the Cares and Pleasures of the World , and to renounce and part with whatever would hinder us from using our time aright . To redeem the Time , saies [m] [m] Zanchius in loc. Zanchy , is only not to suffer Time to slip away unfruitfully , that we may enjoy our Pleasure and Leisure ; but rather than lose our Time , to suffer the Loss of any thing . He is said to redeem the Time ( saies the Reverend [n] [n]

Dav. in Coloss. 4.5 . Vos adhortor ut redimatis tempus , id est , ut quovis pretio tempus hoc salutare faciatis vobis liberum ad serviendum Deo . Poti●s patimini bonorum temporalium dispendia , quàm ut ea cum aliquo salutis aut Euangelis dispendio velitis retinere . Estius in text .

Tempus redimere , est , occasionem & opportunitatem , quae se nobis offert , diligenter captare , & cum damno etiam altquo & jactura commodorum nostrorum illam arripere . Crellius Ethic. Christian . p. 32.

Davenant ) who yields to the worst conditions that can be , so they be but lawful , that he may be able to cleave to God , to hold the Faith , and to keep a clear and a good Conscience . Whatever he paies for it , he counts this a very good Bargain . * * Dan. 6.10 . Daniel would redeem Time for Praier , though he ventur'd his very Life for it . † † 2 Sam 6.20 . David had rather be mockt and despis'd by Michal , and lose hi Honour , than part with a special Opportunity of dancing before the Ark. A sincere Christian had rather be scorn'd and nick-nam'd , reproached and reviled , than neglect any special good Season of honouring his God , and advantaging his own or others Souls . The Apostles would * * Acts 5.41 . suffer Shame , endure Reproaches and Imprisonments , rather than omit any Occasion of teaching and preaching Jesus Christ . Rather than the Primitive Christians would lose any Advantage of serving God , and consulting their Souls good , they would † † Heb. 10.34 . suffer joyfully the spoiling of their Goods : yea , rather than lose that , they would lose their very Life and Bloud . ‖ ‖ Acts 21.13 . I am ready , not to be bound only , but also to die at Jerusalem , for the Name of the Lord Jesus . This was the Price St. Paul was ready to give to redeem the Time for Christ's Service . [o] [o] Musculus , communibus suffragus Prior electus , rejecit eum honorem : intelligens nimirum hoc agere Satanam , ut à pio proposito ipsum retraheret , & hoc quasi vinculo injecto , huic vitae generi magis obstringeret , ani●● nque propagandae veritatis studio ardentem , his quasi honorum & deliciarum lenocintis emoli●et . Melch. Adam . in vit. Musc. p. 372. Moses , the adopted Son of Pharaoh's Daughter , a Person brought up at Court , who had the Education of a Prince , and large Expectations of rare and extraordinary temporal Advantages ; when he ‖‖ ‖‖ Heb. 11.24 , 25 , 26. came to Age , and well understood the inviting alluring Circumstances of a temporal Felicity , and was most capable of tasting the Pleasures of a prosperous State , and Courtly Life ; this Moses , at this Time , was willing to part with the Pleasures and Treasures of Egypt , and refused the Honour of being called the Son of Pharaoh's Daughter , to gain an Opportunity of bearing the honourable Reproach of Christ , and of suffering out of Choice and Election most comfortable Affliction with the People of God . And so the famous Galeacius Caracciolus , a Courtier to the Emperour Charles the fifth , Nephew to Pope Paul the fourth , and the only Son , and lawful Heir of the Marquess of Vico ; being powerfully wrought upon by Peter Martyr's Sermon ( like another Moses ) [p] [p] See Calvin's dedicatory Epistle to Galeacius , before his Commentary upon the first to the Corinthians . he freely forsook his Marquesdom , the Riches , Honors , and Pleasures of Italy , and of the Emperour's Court ; to enjoy God , and the Purity of the Gospel , and the Peace of his Conscience , and the Fellowship and Society of the People of God , in a mean and private Condition in a poor Geneva ; notwithstanding variety of mighty entisements from his Father , his Wife , his Children , and Acquaintance , to renounce the Profession of the Reformed Religion , and to return to Popery . To redeem , or buy the Time , it is to part with somewhat to gain the Time . And then ,

( 2. ) To improve and make the best of it for our good . To buy the Time is [q] [q] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sic Scholia . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 autem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quando in ipso bene operamur , ut placeamus Deo . Z●nch . in loc. to make it our own : now we make the Time our own , when we make a special Advantage of it ; when we employ and lay it out in doing whatever we do to the * * 1 Cor. 10.31 . Glory of God , when we spend it to the good † † Gal. 6.10 . of others , when we use our Time to ‖ ‖ Phil. 2.12 . work out our own Salvation with Fear and trembling , to make our (*) (*) 2 Pet. 1.10 . Calling and Election sure , to get and grow in Grace , to provide for our precious immortal Souls , and to fettle and secure our everlasting State and eternal Welfare . That is the second Sense of the Words .

3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is not only to buy up the Time , but also to buy it out : and this is the most proper rendring of the Word . As when you see others watch and wait for a Commodity which is for their turn , and you presently clap hold upon it , and lay down the Price of it , before any one else can get it into their hand : So , to redeem the Time , it is to gain it out of Hucksters hands , as I may say . Pleasure and Play , on the one side ; or overmuch Labour and excessive Care for the things of the World , on the other side ; these , or such things as these , have got the Possession of our Time at present , or at least are ready to seise and lay hold upon it . Now we should not suffer them to engross it , but by all means strive to keep it out , or else to recover it out of their hands , that we may make a special Use and Benefit of it . Our Time must be gain'd out of the hand of the World , yea out of the hand of the very Devil , who is continually busie to get Possession of it . Since the World is so corrupt the Devil seems , saies [r] [r] Calvin . in loc. Calvin , to exercise such a Tyranny , that our Time cannot be consecrated and devoted to God , unless it be after a sort redeemed .

4. The learned [s] [s] Annotat , on Ephes. 5. not . (e) Dr. Hammond saies , that the Phrase of Redeeming the Time , of gaining or buying the Season , seems to be a Proverbial Expression , which use had made to signify more than the very Letter of the Words imported : and he produceth several Instances out of Authors , from which he gathers , that the meaning of redeeming , or buying out , or gaining the Time , is this ; for Christians to use good Caution and Cunning , Wisdom and Dexterity , to save themselves from Spiritual Dangers , and the Snares that are near their Souls : to use all prudent artificial Devices ; to preserve themselves from the evil Time in which they live ; Times of carnal Sensuality , and high Corruption ; and so of great Temptation , and present Danger to their Souls . Besides this primary meaning of the Phrase , he saies it may be applied also to that other Prudence for avoiding of Persecutions , as those are expressed in Scripture by evil Daies : not to throw our selves upon Dangers unseasonably , where there is no probable Advantage in our Prospect : but to speak and exhort when it is likely to prosper , and at other Times to refrain . And this , saies he , may properly be styled gaining the Time , watching Opportunities ; and when interposing would prove gainless , then to hold the peace , and expect some fitter Season . And in this latter Sense the most learned [t] [t] Grotius in loc. Grotius expounds the Phrase : Redeem the Time , saies he ; that is , by any Pains and Labour , and by all fair Language , and respective Speeches , and innocent condescending Carriages , avoid the Dangers of the Times you live in , and lengthen out your own Tranquillity .

Thus I have opened the First Term , and shewn you what is meant by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , commonly translated [ redeeming ] the Time . The Phrase may signify these four Things , to buy back the Time that is past ; to buy up the Time that is present ; that is , to forgo and part with any thing for it , and so to make it our own , and use it for our spiritual and eternal Advantage . Again , not only to buy it up , but to buy it out ; to get it out of the hands of the Devil , and the World , and the distracting Cares , and tempting Pleasures of it . And lastly , to use all Wariness and Wisdom of Behaviour , all prudent and pious Arts , to secure our selves from Snares , and to preserve our selves from spiritual Dangers , and from running rashly and unseasonably into any temporal Suffering and Calamity .

CHAP. II. What the Time is that ought to be redeemed , largely explained . Opportunity more than Time : 't is Time with an Aptness and Fitness it has for some good . The Opportunity to be redeemed is either General , or Particular : The General is all the Time of our Enjoyment of the glorious Light of the blessed Gospel . The Particular Opportunity five-fold . ( 1. ) The Morning of our Age. The well-redeeming your younger Daies will be most acceptable to God , will make you more serviceable to others , and prove most profitable to your selves . They that redeem the Time of their Youth , are likely to redeem their riper Years . Instances of those that have redeemed their youthful Daies . ( 2. ) The Morning of the Week ; the first Day of every Week . Magistrates , Ministers , People , Masters and Servants , Poor and Rich , should study to redeem this Opportunity , and take heed they redeem it not by halves . Our Observation of the Lord's Day a good help to the Redeeming of all the six Daies following , both as to Temporals , and as to Spirituals . ( 3. ) The Morning of every Day ; that 's an Opportunity of giving God the first , and best of our Time . by redeeming the Morning , we are likely to redeem the whole Day following . ( 4. ) The Society and Company of the most Religious and Godly : in which we have an happy Occasion both of doing and of receiving good . ( 5. ) The special Seasons of practising and performing Particular Duties , of getting and encreasing , acting and exercising Particular Graces , must be observed , embraced , and improved by us .

II. WHat is the Time that is to be thus redeem'd . What is meant here by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This Word is sometimes used largely and indifferently , to note Time in common ; which is only the Succession of so many Minutes , Hours , Daies , or Years , one after another , from the Beginning of a Man's Life to the End thereof . So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is all one with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But most properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is taken in a narrower Sense than 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and is used to denote , not Time simply , but [a] [a]

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tempus actionis opportunum , Graecè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lat●nè appellatur Occasio . Modestia , ut & prudentia est scientia opportunitatis ; idoneorum ad agendum temporum . Cic. l. 1. de Ossic .

Vbique in opportunitate multum est situm , & plurimum prodest , suo rem quamque facere tempore ; quemadmodum alieno eandem facere , saepe etiam nocet : — Certè vel primum est prudentiae officium , vel inter prima . occasionem & videre & non praetermittere . Crellius Eth. christ . p. 33.

Opportunity , Time with Advantage . Opportunity is the Cream of Time , the Flower of Time . And in this Sense we must take the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here in the Text : not only for the passing away of Hours , and sliding away of Minutes , for the bare Space , and mere Leisure of any thing ; but for proper Seasons , fair Occasions , good Hours , and fit Opportunities : Opportunity is Time with an Aptness and Fitness that it has for some good , with a suitableness and serviceableness to our use and Advantage : 't is a meeting of Time and means together , for the accomplishing of our End , and the effecting of any Work or Business .

Now Opportunity is either General or Particular .

The General Opportunity to be redeemed .

The whole Course of our Lives is a General Opportunity of doing and receiving good . We are to look upon all our Time , which we live under the glorious light of the blessed Gospel , as an happy Opportunity of laying out our selves for God , and for our own and others Advantage . When God continues the Gospel among us ; when he daily calls us to Faith and Repentance ; when he stands ready with Strength and Assistance ; when he publisheth great and precious Promises ; when the golden Scepter is held out by God to us , as it was to * * Esther 5.2 . Esther by Ahasuerus ; when gracious Offers , merciful Tenders , kind and loving Invitations are made and repeated , and very sweet and comfortable Encouragements propounded and assured to penitent Sinners in the Ministery of the Word ; this is † † Rev. 2.21 . space given for Repentance : this is a golden Season of Grace , in which we may have Christ , and all his precious and saving Benefits , upon the reasonable Terms and acceptable Conditions of the Gospel . When the Trumpet of the Jubile soundeth ; when Liberty to the Captives , and the Opening of the Prison to them that are bound is proclaimed ; ‖ ‖ 2 Cor. 6. i , 2. Behold , now is the accepted Time ; behold , now is the Day of Salvation : O ‖ ‖ 2 Cor. 6. i , 2. receive not the Grace of God in vain : lose not so long and large a Season : make your Advantage of the Time of the Gospel , be thankful for it , and faithful in the Use and Improvement of it : close with the Gospel , and daily and earnestly endeavour and pray that it may be made effectual to you .

Repent , believe , sincerely obey in this thy Day .

Repent : think upon thy Waies , be sorry for thy Sins : hate them , forsake them : repent with a Repentance from dead Works , never to be repented of . So change thy Mind , as to change thy Manners , to reform and alter the Course of thy Life for the future . So truly repent , as to take care to bring forth Fruits meet for Repentance .

Believe , not with a bare historical , a meer intellectual Faith ; not with an idle , dronish , wholly ineffectual Assent ; but with a [b] [b]

Fortasse unusquisque apud seipsum dicet : Ego jam credidi , salvus ero : verum dicit , si fidem operibus tenet : vera etenim fides est , qua in hoc quod verbis dicit , moribus non contradicit . — Fidei nostrae veritatem in vitae nostrae consideratione debemus agno cere . Greg. Hom. 29. in Euang.

Credere in Deum est credendo amare , credendo diligere , credendo in eum ●re , & membris ejus incorporari .

Putasne Filium Dei Iesum reputat quisquis ille est homo , qui ipsius nec terretus comminationthus , nec attrahitur promissonibus , nec praeceptis obtemperat , nec consiliis acquiescit ? Nonne is , etiamsi fatearur se nosse Deum , factis tamen negat ? Bernard . in Octav. Pasc . de tribus Testim . in coelo & ter , serm. 1. p. 88.

practical , active , operative Belief .

So believe the Word of God , as to take it seriously , and in good earnest , for the only Rule of thy Conversation , in Matters necessary to Salvation . So firmly receive and assent to the Divine Testimony , as to have thy Heart rightly affected , and thy Life powerfully influenced by it . So cordially believe the Truth of the Gospel , as to resolve , and on all Occasions to endeavour to carry suitably to such Belief ; to live and act as a Person that does indeed believe it , and to answer the end for which divine Truth was revealed , which is the bringing us to good Lives .

So yield Assent to the Doctrine of the Gospel , as to close and comply with the Terms of the Gospel , and heartily to consent to the whole Duty of Man , contain'd and delivered in the Word or God and Gospel of Christ .

so assent to the Commands of the Gospel as true , as withal to love and like them , to choose and embrace them as good , and as good for thee , yea as incomparably better for thee to observe , than any other Rule that possibly can be respected by thee , whatever they cause thee to lose or suffer here in this World . So give your undoubted Assent to them , as to cleave closely , and stick invincibly to them , against all flattering , or affrighting Temptations to the contrary ; and still to engage , and charge , and provoke thy self , to conform thy whole Heart and Life to them .

Farther ; So assent to the Truth of the Gospel-Promises , as to take care to perform the necessary Conditions of them : to trust in the Promises of the Gospel with an obediential Affiance , with an obsequious and dutiful Reliance : to trust in them , according to the Tenour of them : to trust in the Promises of Pardon and Remission , in the Exercise of sincere and unfeigned Repentance : and in the Promises of Sanctification , in the Use of Gospel-Ordinances and Means , and diligent Improvement of the Grace of God already communicated and received : and in the Promises of Life everlasting , in the way of new and sincere Obedience . Assent to the Promises , not only that they are true and real ; but that they are also the most valuable that can be ; * * 1 Pet. 1 4. exceeding great and precious Promises : so as to prefer the Promises of God above all the Proffers of the World , as better than any thing that the Devil can offer , or the World afford .

Farther yet ; So assent to the Truth of the Threatnings of the Word , as to fear and stand in aw of them , and to study to avoid those Sins , which will put thee in Danger of temporal and eternal Sufferings ; and to keep thy self free from the Fear of the Menaces of Men , while thou art in the way of thy Duty to God .

Believe the whole Word of God ; and

Believe in all the Persons of the holy and blessed Trinity . So assent to the Truth of whatsoever is spoken in the Scripture of God , and Christ , and the Spirit of God and Christ , as deliberately to choose God the Father , Son , and holy Ghost , for thy Portion and Treasure , thy Happiness and chief Good .

To bring thy Heart to own , love , honour , serve and worship God the Father , as thy good and bountiful Creator and Preserver , and very merciful God Redeemer by Jesus Christ : and freely and gladly to consent to have God the Father for thy Covenant-Friend , and reconciled gracious Father .

And to accept , with all Love and Thankfulness , even a crucified Christ , for thy only Lord and Saviour , to bring thee to God , thy chiefest Good , by reconciling thy Person and Nature to him ; to recover and bring thee back both in Heart and Life to God : and to rest and rely upon Christ , and on God only in and through Christ , for Justification , Sanctification , and eternal Salvation , according to the Promises of the Gospel .

Cordially receive him in all his Offices . And here ,

1. Accept of Christ as a Priest , to save thee by the offering of himself a Sacrifice in thy stead , and by making Intercession on thy behalf . And labour to answer the ends of his Death , by Purity and Holiness of Heart and Life : and to act becoming his Intercession : to live so , as it may be fit for Christ with Honour to present your Works and Services to his Father , to be accepted by him : to do nothing but what is worthy of such a Mediatour as Christ is , to present unto God on your behalf . Now tell me , is any act of Prophaneness , Sin and Wickedness , a fit Action for Christ to take , and present unto his Father for Divine Acceptance ? Certainly our Actions must have the Truth , though not the Perfection of good Works : for otherwise 't were a Thing unbeseeming Christ to present them , and unbecoming God to accept them : for in so doing , Christ must become a Patron of Sin ; and God an Owner of the Works , and an Encourager of the Workers of Iniquity . O then take care that your Actions be such as may be fit to be presented by Christ unto his Father , and to be accepted by God , in and thorough Christ . This is the Way to honour Christ considered as a Priest .

2. Accept of Christ as a Prophet , to teach and instruct thee ; thorowly to teach both thy Head and Heart : and be willing and forward to learn of Christ , and to be taught by him the Truth as it is in Jesus , and to profit both by his Doctrine and Example .

3. Accept of Christ , not only for thy Priest and Saviour ; and for thy Prophet , Teacher and Instructour , but for thy wise and holy Law-giver , and for thy soveraign King and Governour , to rule and to reign over thee . Give up thy self in hearty Subjection to the Person and Authority of Christ , and [c] [c]

Credere se in Christ●m quomodo dicit , qui non facit quod Christus facere praecepit ? aut unde perveniet ad praemium fidei , qui fidem non vult servare mandati ? Cyprianus de Eccles. unit .

Quid est credulitas vel fides ? opinor fideliter hominem Christo credere , id est , fidelem Deo esse , hoc est , fideliter Dei mandata servare . — Christiani homines infideles sunt , si bona sibi à Deo assignata corruperint . Salvian . de Gubern . Dei , lib. 3.

vow and be ready to perform sincere Obedience to all the Particular Commands of Christ . When others cry , these are hard Sayings , who can bear them ? do you profess that his Commands are not grievous ; and do thou say from thy very Heart , I delight to do thy Will , O Christ . Love and Delight in the Laws of Christ , and choose and strive to keep and observe them , when others censure , break and violate them . While other Men dishonour Christ , and put him to an open Shame , and cause his worthy Name to be blasphemed ; let thy Life lead Men to high and excellent Thoughts of Christ , and of his Laws , and Waies , and Government . This is the right Acceptance of Christ , so * * Coloss 2.6 . to receive Christ Jesus the Lord , as to purpose and endeavour to walk in him .

And then for the other Act of Faith ; Have not only a bare Opinion of Christ's Fidelity , but trust in Christ with a practical Trust : So thoroughly trust him , as to venture all thy Happiness on him in his own way . Trust him so far , as to be sincerely and heartily willing to leave and forsake all to follow him : to part with Sin , and the World , yea Life it self for him , who will not suffer thee to be finally a Loser by him : to be ready to relinquish all that thou seest and possessest here , for things invisible , which Christ hath promised to render to the Believer in the other World .

And so believe what is said concerning the Holy Ghost , as heartily to believe in the Holy Ghost : Consent to take him for thy Teacher , and Guide ; Sanctifier , and Quickner ; Advocate , and Comforter .

Enter into solemn Covenant with , resign and give up thy self to the Worship and Service of the sacred Trinity . Be fully resolv'd to live to God and Christ ; and to worship in the Spirit , to be led by the Spirit , to walk in the Spirit , and to bring forth the Fruits of the Spirit .

Believe , and learn to live by Faith ; and let thy Faith work by Love , and shew it self by good Works , and be productive of the Obedience of Faith . And let thy Obedience be voluntary and cheerful , uniform and universal , constant and perpetual .

Thus , thus improve the precious Season of Gospel-Light , Grace , and Strength , by plainly and fully coming up to the Terms , and faithfully performing the great and necessary Conditions of the Gospel . Honour and glorify the Lord Jesus Christ , by entertaining , and walking worthy of the Gospel of Christ .

There was a memorable Statue set up in the Isle of Rhodes , in honour of the Sun , which once a Day is said to shine upon that Island , be the Air in all other Parts never so overcast with Clouds . But we enjoy a greater and higher Priviledg than they : The Sun of Righteousness shines upon this our Island , and affords the Light of the blessed Gospel , not only once every Day , but all the Day long every Day : And now shall we be so blind and unthankful , as to take no notice of it ; so idle and careless , as to make no use of it ? Since the Light of the Gospel does clearly and sweetly beam out in our Faces , when the Air is dark abroad , and many other places are cover'd with the thick Clouds of Ignorance ; let us * * Joh. 5.35 . rejoice in the Light , and † † 1 Joh. 1.7 . walk in the Light of the Glorious Gospel , as Children of the ‖ ‖ Eph. 5.8 . Light , and of the (*) (*) 1 Thess. 5.5 . Day ; and then we shall be as so many Statues set up in Honour of Christ the Sun of Righteousness , that shines in his Lustre and Strength upon us .

But besides the General Opportunity of the Continuance of the Gospel , which is afforded to many all their Life long : I say , besides this , there are some Parcels and Portions of our Lives , some Daies and Hours of our Time , that are Particular and special Opportunities above others ; as namely these following .

The first Particular Opportunity to be redeemed .

1. The Morning of our Age : the Time of Youth , and Health , and Strength : this is an Opportunity of providing for Eternity : this is a fit Season of working out our Salvation ; of laying up in store against a Time of Sickness , an Hour of Weakness , and the Day of Death . This is a Time , wherein [a] [a] Juvenes possumus discore , possumus facilem animum , & adhuc tractabilem , ad meliora convertere : hoc tempus idoneum est laboribus , idoneum agitandis ●er studia ingeniis , & exercend●s ter opera corporibus . Quod superest , segnius & languiaius est , & prop●●● â fine . — Primus quisquo tanquam optimus dies placeat , & redigatur in nostrum . Sen. ep. 103. both Body and Mind are strong and vigorous . This is an Age meet for Impression , capable of Instruction , and fit for Action . The Wise Man calls young Men to redeem this choicest Part of their Time : to think of him early , who lov'd and minded us so early ( Eccles. 12.1 . ) Remember now thy Creator in the Daies of thy Youth , [ thy choice Daies ] while the evil Daies come not , nor the Years draw nigh , when thou shalt say , I have no Pleasure in them . The Daies of Youth are good Daies : the Time of Health and Strength is a good Time indeed : Now the Understanding is quick and perceptive , the Memory strong and retentive , and the Body able and fit for Service and Employment , The Daies of old Age , they are evil Daies : then the Eyes grow dimm , the Ears deaf , the Hands tremble , the Legs are feeble , and the Memory fails . Old Folk they can't do as they have done : they can't follow the Markets , and manage House-hold-Businesses , and order the Affairs of their Families and Callings , with such quickness and dispatch as formerly . Now , if Old Age be unfit for any Action , then to be sure 't is most unfit for the Exercises of Religion ; it is most weak and strengthless here . Pray tell me , what wilt thou do to remember thy Creator then when thy Memory fails thee ? Wilt thou be fit to turn to God , when thou art unable to turn thy self in thy Bed ? how canst thou serve the Lord thy God with all thy Strength , when almost all thy Strength is gone ?

Such of us as have been prodigal of this precious Time , let us lay our Loss to heart , and mourn in secret for it . What a sad Consideration is it , that many of us have made our selves uncapable of taking Solomon's excellent Counsel . They that have already spent their Youth in youthful Lusts , they are not in a Capacity of remembring their Creator in the Daies of their Youth . All that such can do , is only , with an holy Shame , and Godly Sorrow , to remember in Confession before God , that they have not remembred what in due Time they ought to have remembred ; and to beg of God , that for Christ his sake he would not in Judgment remember their non-remembrance ; but that he would in Mercy remember them , though they han't as they ought remembred him .

But now for such , as have not as yet past the Daies of their Youth ; O let them prize , and presently improve these precious Daies and Hours ; O 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as the wise Pittacus once said ) know Time , know this particular Time ; lose not , if possible , a Minute of it . 'T will be grievous to * * Iob 13.26 . possess the Sins of your Youth in your Old Age.

Now for your encouragement to redeem this Part of your Time , consider seriously these few Things ;

1. That the early Redemption of your youthful Daies , for the Honour , and Worship , and Service of God , will be very pleasing and acceptable to him . God of old required that the first ripe Fruits , and the First-born should be dedicated to him : and his Sacrifices he would have to be young ; to shew that he delights in the Flower of Age , and well accepts the † † Jer. 2.2 . kindnesses of our Youth . As in the distilling of Waters , that which is drawn off first , is the strongest , and fullest of Spirits ; and the last is the weakest and smallest : Or , as in the pouring out of a Bottle , or drawing out of a Vessel ( to use [c] [c] Q●emadmodum ex amphora primùm quod est sincerisssimum ●fflu●t , gravissimum quodque turbi●●nque subsidit : sic in aetate nostra , quod optimum in primo est . Id exhauriri in aliis potius patimur , ut nobis faecem reservemus . Sen. ep. 108. Seneca's Similitude ) that which is purest and clearest comes forth first ; and that which is thickest and most dreggy , sinks and remains at the Bottom : so the [d] [d] Optima quaeque dies miseris morta●ibus aevi Prima fugit : fubeunt morbi tris●sque fenectus . Virgil. Georg. lib. 3. best of our Daies run out first , and the worst at last . Now 't is a Disgrace to God , to give him the Devil's leavings : it is a Contempt cast upon God , to give the Devil the Flower of your Age , and him the Bran. Suppose a Landlord should come to his Tenant , and entreat him to set before him somewhat to eat ; and he should reply , Excuse me , I pray Sir ; there are a Company of Villains and Varlots , which I am at present providing for ; but if you will be pleased to stay a while , you shall have those broken Scraps which they shall leave : would not this be a strange , rude , unseemly Behaviour ? Thus , thus it is with the most of us : God is our great Landlord , and he comes , and moves , and solicits us to serve him : but we have fleshly filthy Lusts that war against our Souls ; and yet these must be straight provided for : they must have the Strength of our Bodies and of our Souls . This is unworthy , dishonourable Dealing with God , and we little think how ill he takes it at our hands . But how welcome are they to God , who prefer God before the Devil and the World ; and honour God with their very first choice , and virgin Love ! Who do not stay , as it were , till they are weary of Satan's Service , and then take a new Master ; but follow God even as soon as they can go , seek and enquire early after him , and bind themselves in their Youth to him .

2. The well-redeeming of your younger Daies , as it will be most acceptable unto God , so 't will make you more useful and serviceable unto others . Thou canst hardly do any considerable Service either to God , or the Church , or the State , if thou makest it late before thou beginnest to be well employed . He can do but a little Work , that takes none in hand till the Sun is a setting .

3. The redeeming and husbanding of the Time of thy Youth is apt to prove most profitable to thy self . The earlier Men set out in the Morning of their Age , the farther they may walk in the Waies of God's Commandments in the Day of their Life , and make more Progress in the Path of Holiness . The sooner you begin , the more work you may do , and so may receive the greater Reward : Yea , be Gainers here , as well as hereafter , by being thus busie betimes . He that makes Religion his Business in his Youth , may easily lay up a Stock of Grace , and of comfortable Experience , which may be of much use to him . If thou beginnest young , thou maiest get abundance of Grace into thy Heart before thou art old : Thou maiest go from one Degree of Grace to another , from Strength to Strength : thou maiest be almost a perfect Man in Christ Jesus , by that Time others are but new-born Babes , if thou wilt but begin betimes . But a late Christian cannot probably be an eminent Christian ; As a Man that begins the World late , can hardly grow a very rich Man : Or , as we say of Bees that swarm late , they get not any great Store of Honey . Manna was not to be met with but in the * * Exod. 16.21 . Morning : Who would misspend , or neglect the Morning-Season of his Life , and lose that Portion of heavenly Manna , which he might have gathered and gotten in it ? Who would have a thin Crop , and lean Harvest , by later sowing his Seed ? Sow early , that you may reap the more plentifully .

4. Consider moreover , that they that redeem the Time of their Youth , are likely to redeem their riper Years : They have not only more Time to get good , but a greater Disposition , and a stronger habitual Inclination to be , and to do good . A young Saint , and an old Devil ; is a cursed and an absurd Proverb : There is the greatest fear that a young Devil will prove an old Beelzebub . Who can ever expect , that a Tree that is [e] [e] Aestatis tempus est fructificandi tempus : Quae aestate steriles est , hyeme foecunda non erit . Muscul . barren in the Summer , should bare and bring forth Fruit in the Winter ? It is said of the Trees of Righteousness , that they shall bring forth Fruit * * Psal. 92.14 . in old Age : not then begin to do it , but shall continue still to do it . † † Lam. 3.27 . It is good for a Man , that he bear the Yoke in his Youth : It is true of the Yoke of Christ ; They that bear it in their Youth , there is hope they will count it an easie Yoke , and not offer to throw it off afterwards . [f] [f] Fingit equum teu●râ dociteni cervice magister Ire viam , quam monstrat eques : Venaticus ex quo Tempore cerviuam pelem latravit in aula , Militat in sylvis catulus . Nunc adhibe puro Pectore verba , puer , nunc te melioribus offer . ‖ ‖ Prov. 22.6 . Train up a Child in the Way he should go ; and when he is old , he will not depart from it . [g] [g] Quo semel est imbuta recens servabit odorem Testa diu . Horat. ep lib. 1. ep 2. What the Vessel is first season'd withal , it will have a taste of a long Time after . Remember God in your Youth , and you will hardly forget him ever after .

5. Consider once more , 't is plain and evident some young ones have redeem'd the Time of their Youth : do you follow and imitate their Example . Holy David was able to say , * * Psal. 71.5 . Thou art my Hope , O Lord God ; thou art my Trust from my Youth . † † 1 Kings 18.12 . Good Obadiah feared the Lord from his Youth . It is said of Abijah the Child of Jeroboam , that in him there was found some good Thing , some Seeds of true Piety toward the Lord God of Israel ; that is , in regard of the Worship of God : and it is the Commendation of this young Man , that he was not only truly Godly , but pious and religious in a wicked and flagitious ‖ ‖ 1 Kings 14.13 . Jeroboam's House . You know , (*) (*) 1 Sam. 2 18. Samuel in his Childhood ministred before the Lord . And (†) (†) 2 Tim. 3.15 . 1 Tim. 1.18 . Timothy [h] [h] Hoc non vulgare erat adjumentum , quò là pueritia assuefactus erat Scripture lectioni : nam hac longa exercitatio muitò instruct●orem reddere hominem potest adversùs omnes circumventiones . Itaque prudenter olim cautum fuit , ut qui dest n●bantur verbi Ministerio à pueris erudirentur in solidiore pictatis doctrin● , ad Oque sacras literas penitus imbiberet , ne ad ipsum munus accederent novi adhuc & tyrones . Atque hoc in singulari Dei beneficio ponendum est , si quis it à fuerit à teneris Scripture cognitione imbutus . Cal. in . in 2 ep. ad Tim , c. 3.15 . from a Child had known the holy Scriputres : He began betime in Religion , in holy Learning and Knowledg ; and gave such Proofs of forwardness therein , whence it might be , and was prophesied concerning him , that he would become an eminent Instrument in the Church of God , in communicating to others the Light of saving Knowledg , wherein himself so early had made so good a Beginning , so great a Progress .

We read of the elect Lady's Children ‖ ‖ 2 ep. Joh. 4. walking in Truth ; that is , in Sincerity and Integrity of Faith and Manners , or ordering their Actions as the Truth prescribes , and living according to the Rule of the Gospel . Our Saviour Christ was early about his Father's Business : we find him at it * * Luke 2.42 , 49. at twelve Years old . † † 2 Chron. 34.1 , 2 , 3. 'T is said of that good King Josiah , that in the eighth Year of his Reign ( which was the [i] [i] Adolescens jam regiae administr●tionis factus compos ; nam tutela durabat and finem anni 13. simulaique ad regni gubern●tionem libertoren , pervenit . Syno●s Crit. in 2 Par 34.3 . sixteenth Year of his Age ) while he was yet young , he began to seek after God . Certainly his Heart was seasoned with the Fear of God in his Childhood , when first he began to reign : But now in his Youth , as soon as he could get the Reins of Government in his Hand , he began to seek after God : that is , to endeavour the Setling of the true Religion , and publicly to manifest his Faith in God , and Zeal for his Glory : And in the twelfth Year ( when he had attained to more Authority ) he began to act most vigorously against Idolatry : And in the eighteenth Year he had quite purged the Land , and the House of the Lord . v. 8.

And it 's well known concerning our English Josiah , King Edward the sixth , that he was most exemplarily holy in the Daies of his Youth . How did he honour the Bible , and Word of God! [k] [k] Fuller's Church-History , 7th Book , p. 424. When one of his Play-fellows proffer'd him a bossed-plate ● Bible to stand upon , and heighten him to take down somewhat he desired , which then stood above his Reach ; perceiving it a Bible , with holy Indignation he refused it , and sharply reproved the Owner thereof , as counting it unfit to trample that under his Feet , which he was to treasure up in his Head and Heart . And upon the Day that he was crowned King of England , when three Swords were o●●ered him , to signify that he was King of three Kingdoms , England , France , and Irland ; [l] [l] Wolsins Lection , Memorab . he is reported to have sad , There is one Sword wanting yet : and being asked what that was , he said it was the Bible : that Book is the Sword of the Spirit , sa d he , far to be preferred before all these . He was constant , fervent , and successful in his private Devotions . [m] [m] Fuller loc. cit . p. 415. How did his faithful Prayer wonderfully recover Sr. John Cheek his School-master , who by his Physicians was quite given over for a dead Man ! How did he promote and carry on the Re●ormation of Religion , from Idolatry and Superscition , in this Land and Nation ! And when the Emperour Charles the fifth sent an Emba●●adour with a menacing Message of War , in case his Cousin the Lady Mary should not be admitted the free exercise or the Mass : and the Counc I thinking it fit to gratify the Emperour , engaged arch-Bishop Cranmer , and Bishop Ridley to press the King with Pol●tick Reasons for the toleration thereof ; the King refused upon Scripture-Grounds to condescend there into : and when he found them still urgent , and very importunate with him ; at last he ●ilenced them with his Tears , and stopt their arguing with his Weeping , and forc'd them to weep in company with him . It is [o] [o] Hi Life , p. 218 , 220. reported of the early and eminently holy Mr. Joseph Allein , that , when but a School-Boy , he was observed to be so studious , that he was known as much by this Periphrasis ( the Lad that will not [p] [p] Bibentibus & colludentibus aliis , ipse sumto libro i● sylvulam vicinam sese proripuit : tantisper in illa vel ad legendum considens , v●l ad meditandum deambulans , donec ipsum hora coenae domum revocaret . Melch. Adam in vit. Musculi , p. 369. Bishop Andrews , from his first going to Merchant-Taylor's School accounted all that Time lost that he spent not in his Studies . He studied so hard when others plaied , that if his Parents and Masters had not forced him to play with them also , all the Play had been marr'd . His late studying by Candle , and early rising at four in the Morning procured him Envy among his equals , yea with the Ushers also , because he called them up too soon . The Serm preached at the Fun. of Bp. Andrews , p. 17. play ) as by his Name . And when in the University ; he so demeaned and carried himself , that he deserved to be called the Scholar , who by his good Will would do nothing else but pray and study . Yea so early , as about the eleventh Year of his Age , he was noted to be very diligent in private Praier , and so fixed in that Duty , that he would not be disturbed , or moved by the coming of any Person accidentally into the Places of his Retirement . And 't is remarkable , what is storied [q] [q] Mr. James Janeway's token for Children , p 30 , 35. of a young Child , who died about five or six Years old , that he would so beg , and expostulate , and weep in Praier , that sometimes it could not be kept from the Ears of Neighbours ; so that one of the next House was forced to cry out , The Praiers and Tears of that Child in the next House will sink me to Hell : because the forward Piety and Devotion of the Child , did reprove and condemn his neglect of Praier , or his slight Performance of it . And to what a Degree of good Understanding and holy Affection had [r] [r] Mr. White 's little Book for little Children , p. 106 , 107. that child of Mr. Owen the Minister arrived ? who was but about fourteen Years old when he died : and in his Life time would often write very serious Godly Letters to his Brother , which shewed his great Piety , and happy improvement . And how savourily and spiritually he exerCised himself in Meditation notably appear in this Instance ; that though he much delighted in young Lambs , yet one Day his Mother bringing a Lamb , newly fallen of an Ewe of his ; and shewing a little Displeasure , that he should take no more notice of her bringing it to him : He told her , that as he saw the Lamb in her Arms , he was thinking of the Lamb of God , how he presented him to the Father : and that the Lamb his Mother brought him , was but a poor thing for him to rejoice in , for he had far higher Matters for his Joy . Some young ones have redeemed the Time of their Youth ; O do you so too . Be able to say upon better Grounds than the young Man in the Gospel , that all God's Commands you have kept from your Youth up . The Time of Youth is a special Season of doing , and receiving good : That 's the first .

The second Particular Opportunity to be redeemed .

2. As the M●rning of our Age , so the Morning of the Week , the first Day of the Week , is a special Time to be redeem'd . Let this Day be religiously observed by us , which was applied and consecrated , separated and appropriated to sacred Uses , and holy Offices , by the blessed Apostles ; who were either commanded by Christ to do it , when for forty Daies after his Resurrection he instructed the Apostles , and * * Acts i. 3. spake to them of the Things pertaining to the Kingdom of God : Or , having received the holy Ghost , Christ's Agent or Advocate , promised and sent to inspire their Minds , to teach and shew them how to manage Affairs , and order Matters relating to the Church ; were extraordinarily guided , and divinely directed by the Spirit of Christ , in this weighty Business of the Surrogation and Substitution of the first Day in the place of the Jewish seventh Day Sabbath , which was partly a Ceremonial Rest , and was joined with the Ceremonial Law , ( [a] [a] Lawson's Theo-Polit . p. 182 , 183. the Services and Rites whereof were to be observed in the Tabernacle and Temple upon this Day ) and was a distinguishing Sign , and Part of that Partition-wall whereby the Jews were separated from the Gentiles ; and was therefore fit to be now removed and laid aside : And were moreover plainly lead to it by the Providence of God , which imprinted and put a most not able Character and signal Honour on this Day , and made it more excellent than any other , by Christ's Resurrection , and Apparitions , and the Spirit 's Mission upon it ; which were a remarkable pointing , and special singling out of this Time ; and a clear Intimation , that this very Day should be publickly kept , and universally observed , in perpetual Honour of the Lord Christ . [b] [b] Words that have their Termination in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signify actively . As the Sacrament is called * * 1 Cor. 11.20 , 23 , 26. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lord's Supper , not only because it is kept in Remembrance of the Lord's Death , till his coming again ; but because it was instituted by the Lord himself : So the first Day of the week is expresly stiled † † Rev. i. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Lord's Day ; not only because it is observed by the Church in Memory of the Resurrection of the Lord Christ ; but because it was appointed by the Lord Christ , because he was the Author and Ordainer of it , either immediatly by himself , or mediatly by his Apostles . And we cannot imagine , that there shall ever occur a sufficient Reason for the [c] [c] Who that is well instructed would endure to hear of a Pope Sylvester , that durst presume to alter the Day , decreeing that Thou●d●y thould be kept for the Lord's Day through the whole Year ; because on that Day Christ ascended into Heaven , and on that Day instituted the blessed Sacrament of his Body and Blood . Bp. Hu●● Peace-maker , p. 198. ex Hospinian , de festis Christ Alteration of this to any other Day ; for we can never look to receive a richer Benefit in this World than Redemption by Christ , who rose from the Dead ; and Sanctification by the Spirit , sent down from Heaven on this very Day . We can never have greater Blessings to remember on another Day , and therefore the Sanctification of this Day must be perpetuated to the End of the World .

On this Day especially the Apostles performed those Offices , which are most proper and most agreeable to a Sabbath-Day . * * Acts 20.7 . There was a Convention and Congregation of the Disciples on the first Day of the Week , to break Bread ; and St. Paul preacht to them the same Day : And though the Apostles preached , and celebrated the Lord's Supper on other Dates of the Week ; yet why are the4se Things mentioned as done on that Day particularly and remarkably , unless it were for some singular Eminency of this above any other Day ; and because they were bound to do those Duties on this Day more than on any other . And the Apostle gave express Order , that † † 1 Cor. 16. 1 , 2. the Collection for the Saints , a Work especially fit for a Sabbath-Day , should be made particularly on the first Day , that is , [d] [d] Beza in loc. every first Day of the Week ; which was the fore-ordain'd and customary Day of the Christian , religious , Church Assemblies . Vpon ( or [e] [e] Bp. of W. Opuse . Speech against Mr. Trask . p. 73. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So the Word is used Mark 15.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Sense is , against the Feast . against ) the first Day of the Week , every Person was to lay apart what God should move and encline him to offer .

The Preparation and Separation of it was to be at home , every Week : but the Collation and Contribution to be in the Publick Congregation , every Lord's Day . For , [f] [f] Hammond's Par. it was not reasonable for any to come to the Lord * * Exod. 23.15 . Deut. 16.16 . empty , upon the Day of the most solemn Christian Assembly . And this Day was appointed for the Oblation of their Alms , because of the inestimable Benefits , and infinite good Things we this Day had bestowed upon us .

And the Church of Christ has constantly observ'd this high Day , ever since the Apostles Daies , and spent it in Reading , Exhortation , Praier , Sacraments . [g] [g] Si die Solis laetitiae indulgemus , alia longe ratione quàm religione Solis , secundo loco ab eis sumus , qui diem Saturni otto & victus ●ecernunt , exorbitantes & ipsi à Judaico more , quem ignorant Tertul. Apol. c. 16 . The Primitive Christians were suspected to worship the Sun , because they used to celebrate the Sunday . It was an [h] [h] Bp. of W. Speech in the Star-Chamber , Opusc . p. 74. usual Question put of old by the Heathen to the Christians , before ever they offer'd to torture and martyr them ; Num Dominicum servasti ? Did you keep the Lord's Day ? To which they answer'd , Christianus sum , intermittere non possum . I am a Christian , and dare not omit , or give over the Observation of it .

This is a Day , in which God is to be solemnly worshipped and served ; and Christ to be pbulickly magnified and glorified : A special Season to be laid hold on , a particular Opportunity to be improved for our Soul's Good . This is a special Day of Grace , in which ( as I may say ) the Mint is going , and in which we may take our Stamp of Holinefs . [i] [i] Whole duty of man , Partit . 2. sect. 18. This is the gainfullest , the joyfullest Day of the Week : a Day of Harvest , wherein we are to lay up in store for the whole Week , nay , for our whole Lives . This is a Market-day for our Souls , in which we may trade for Eternity . This is a Day in which we may hear and understand the Things that belong unto our Peace . Pious and pathetical is that of the divine and holy Mr. Herbert , ( Sunday . ) O Day most calm , most bright , The Week were dark , but for thy Light : Thy Torch doth show the way . ( Sundaies . ) They are the fruitful Beds and Borders In God's rich Garden : that is bare , Which parts their Ranks and Orders . On Sunday Heaven's Gate stands ope ; Blessings are plentiful and rife , More plentiful than Hope .

This is a Day , in which the most precious Commodities that ever the World saw , or heard of , are set forth : in which the Riches and Treasures of the Gospel are opened , Christ himself offered , his Merit and Spirit tendred ; Pardon and Grace , Light and Life , Strength and Comfort held out and exhibited . This is a Day , in which no Pandora's Box is opened , but in which the Cabinet of God's Jewels is unlocked , and his precious Gifts and Graces dispensed . This is a Day , in which a spiritual Mart , a divine Fair is publickly kept : in which , with the wise Virgins , we may buy Oil for our Lamps ; buy spiritual Eye-salve , to anoint our Eyes , that we may see ( as our Saviour counsels excellently ) ; buy the Truth ( as the wise Man advises us ) and be perswaded so well to like it , as never to sell or part with it : buy Wine , and Milk , and Bread , to fill and satisfy our empty , hungry , and thirsty Souls : buy white Rainment , that we may be clothed , and that the Shame of our Nakedness may not appear : buy the Christian 's compleat Armour , that we may be furnished for our Warfare , and well provided against the Assaults of our Spiritual Enemies : buy Gold tried in the Fire , that we may be rich : yea , in which we may buy the Pearl of Price ; in which we may receive and lay hold on Christ , and all his Benefits ; and embrace and apply the great and precious Promises of the Gospel . This is a Day , in which the Word of God's Grace is opened and applyed ; and the holy Sacraments , the Seals of the Covenant , frequently administred : in which we have the Priviledg of hearing God speaking unto Sinners , and wooing and beseeching Rebels to be reconciled : and in which we may enjoy the glorious Liberty of speaking our selves to God , with an holy Boldness at the Throne of Grace ; and pouring out with one Accord our Supplications and Souls in Praier to him . This is a Day of solemn Rest from servile Offices , and worldly Works : A Time of drawing nigh to God , and of meeting the Lord in his own Ordinances ; of joining with the Saints and Servants of God , in the Worship of God , in Praiers to God , and the Praises of him : of having Communion and Fellowship with the Father , and with his Son Jesus Christ , through the blessed Spirit ; and of enjoying a kind of Heaven here upon Earth .

The Lord's Day , you see , is a special Season of Grace and Mercy : O let 's be spiritually thrifty of this Opportunity : Let 's not live as if we were of the same Mind with the modern carnal Jews , who think ( as the learned [k] [k] Tempore Sabbati matutino , non tam citò quàm solent alias , cubitu surgentes , in lucem multam , voluptatis certè magis quàm Sabbati debitè colendi causâ , stertunt . Quantò enim voluptatis isti plus percipiunt , tantò se devotrùs Sabbatum colere statuunt . Buxtorf . Synag . Judaic . c. 11. initio . Buxtorf tells us ) that sleeping excessively on their Sabbath is a great Honour dòne to God .

Let 's not content our selves with an idle Rest : Let our Rest be the Rest [l] [l] Lawson's Theo-Pol . p. 179. of Men , and not of Beasts ; and the Rest of holy Men , as holy : Let 's not only cease from secular Works , but exercise our rational and spiritual Faculties in heavenly and divine Employments ; and set our selves to Works of Piety , Charity , and Mercy . Let us redeem this Time out of the Hands of the Devil , the World , and our own carnal , cozening , corrupt Hearts . Do not offer to work the Works of your Calling , the Works of the Flesh , the Works of the Devil , on the Lord's Day : Take heed of serving the Devil more upon the Lord's Day , than on any other Day , than on all the Days of the Week besides . Let not the Lord's Day be leisure for the Devil ; as if the first Day of the Week were Daemoniacus potiùs quàm Dominicus ; the Devil 's and not the Lord's Day . Let not any Temptations , or Delusions of Satan , keep and detain us from the publick Ordinance , divert our Attention at it , and hinder our Spiritual Benefit by it . Let not any Recreations , and sensual Pleasures , upon this Day especially , hinder the Performance or Family-Duties , and private religious Exercises . Let not vain Thoughts this Day lodge within us , and justle out heavenly Meditations . Let not worldly impertinent Discourses , upon this Day , shut out more profitable Christian Conferences .

The Lord's Day , it is the most considerable Advantage , the most notable Opportunity that is afforded us , and the best Price that is put into our Hands all the Week long . You have several Market-daies in the Week , for civil Affairs , and worldly interests : but you have this one only for spiritual and eternal Interests and Advantages . O do not neglect so great Salvation as is this Day offered and tendred to you . Having such an excellent Price in your Hands , O be not such Fools as not to make a good and a right Use of it . [m] [m] Mr. Valentine Marshal in his Preface before Capel's Remains . Mr. Richard Capel , pressing the strict Observation of the Lord's Day , would usually say , that we should go to sleep that Night with Meat in our Mouths ( as it were ) The Lord's-day being our best Opportunity ; if we mis-spend that , we cannot be said to redeem the Time .

Now that we may redeem the Lord's-day to good Effects , and useful Purposes , let us not be wanting to put our selves in a sit Preparation for the due Observation of it : not only by previous Meditation of the Day , and the Duties of it ; but by ordering aright the constant Course of our Conversation , and labouring for habitual Sanctification . Let us every Day live as those that expect to have Communion with God the next Lord's-day . Let us act so regularly all the Week , that nothing may be done by us , which may breed any strangeness between God and us , and hinder our delightful Converse with him on his own Day : that on that sacred , separated Day , we may not bring the fresh Guilt of any gross and wilful Sin along with us , which may make us blush and be ashamed to come into his Presence . Let us walk so circumspectly every Day , that upon the Return of his own Day , we may meet him with a pure and clear Conscience , with clean Hands , and clean Hearts , and may be made joyful in his House of Praier . That we may keep the Lord's-day holy , let us strive and study to live holily all the Week ; and be so provident and diligent , as to finish and dispatch in the six Daies all kinds of secular Works , and common Employments ; that no Sin committed on the one hand , nor any Business of our Calling omitted on the other , may disturb and slacken our Attention , distract and discompose us in the Exercise of our Devotion ; but that we may cheerfully and fruitfully spend the Lord's-day in the Lord's Work . Let us every Day carry our selves so spiritually , and perform our Closet and Family religious Duties so conscionably and constantly ; that we may be the fitter and readier to spend this choice , select Day in the solemn Worship and Service of God ; and may go through the several Duties of it with less Tediousness , and more Delight . Let us be with God some part of every Day , that so we may grow into Acquaintance with him ; and may taste the Sweetness , and experience the Gainfulness of Communion with him ; and long for the return of the Lord's-day , that we may meet and enjoy him in the publick Ordinances , and have Opportunity of larger and freer Converse with him . Let us pray to God every Day , that so , by using our selves to the Duty , we may be the better disposed to join in Praier with the Congregation on the Lord's-day . Let us read the Bible every Day , and daily do whatever we know to be our Duty ; and this will make us more apt to hear , and the better prepared to receive the Word that is preached on the Lord's-day .

And when the Lord's-day comes , let us get up as early as may be , that so we may have the more Time before us to work the Work of God in : And take some Pains to prepare our selves in private , for our better Attendance upon the publick Ordinances ; and timely [n] [n] Quisquis incolit civitatem , in qua extat Synagoga , & inibi non precatur cum coetis publico , is est qui meritò dicitur malus vicinus . Dictum Maimonidis . resort to the Place of publick Meeting ; Follow the Counsel of holy Mr. Herbert ;

[o] [o] The Church-porch , p. 14. Sundaies observe : think , when the Bells do chime , 'T is Angel's Musick ; therefore come not late . God then deals Blessings : if a King did so , Who would not haste , nay give , to see the Show ? — O be drest ; Stay not for th' other Pin : why thou hast lost A Joy for it worth Worlds . Thus Hell doth jest Away thy Blessings , and extreamly flout thee , Thy Clothes being fast , but thy Soul loose about thee .

And when thou art come into the Church , watch over thy Behaviour there : make thy self all Reverence and Fear . Open thy Ears ; but shut thy Eies to all distracting Objects .

[n] [n] The Church-Porch , p. 15. Who marks in Church-time others Symmetry , Makes all their Beauty his Deformity .

As the same Divine Poet pathetically expresses it .

Let God and Angels see your most devout Behaviour , and serious Composure , the whole Time of Praier : And give all diligent close Attention to the Word of god , read and preach'd . Do not carp and catch , jest and jear at the Preacher's Language or Expression . Do not shew by your vain and prophane Carriage , your ridiculous Gestures , and unseemly Actions , your Laughing and Whispering , Toying and Talking , that you slight and contemn the [o] [o] God calleth Preaching folly . Do not grudg to pick out Treasures from an earthen Pot. The Church-Porch , p. 15. Foolishness of Preaching .

And when , on the Lord's-day the Lord's Table is richly furnish'd with a spiritual Banquet , make not needless and frivolous Excuses to absent your selves from this Marriage-feast . If any croud in , that have not a Wedding-Garment ; let not this make you stay out , that have one . Lose not your Portion of this heavenly Food , because of others impreparation . Though others eat and drink their own Damnation , let your Faith feed on Christ to your own Salvation . By your frequent receiving of this Sacrament , shew your real Sense of your own need of it , your high prizing and valuation of it , your hearty Thankfulness to Christ for it , your Obedience to your Lord , who does not only vouchsafe it as a Priviledge , but command it as a Duty : Do this in Remembrance of me . Perform this easie sweet Command of thy dying Lord and Saviour , who has freed and delivered thee by his Death from the heavy Yoke and grievous Bondage of Jewish Sacrifices and Observances . O let our Hearts , at such a Time , be broken and bleed at the Remembrance of our Sins , which brake Christ's Body , and shed his Blood . Behold in the Sacrifice and bloody Death of Christ , represented in this Sacrament , the odiousness and baseness of your own Sins : and resolve to be the Death of that , which was the Death of Christ ; and rather to die , than willingly to do that for which Christ died . Abhorr the Thoughts of wilfully choosing so great an Evil , as once brought so great a Punishment upon so great a Person as the holy Jesus , the well-beloved Son of God . Consider seriously upon this Occasion , that if God would not spare Christ , when he , who knew no Sin , was , by voluntary , charitable Assumption of our Guilt , to answer for our Sins ; to be sure then he will not spare us , if we wilfully run on in Sin , and obstinately allow our selves therein , notwithstanding so convincing a Demonstration of his sin-hating Holiness and vindicative Justice . Upon due Meditation draw this Conclusion , ( which is the excellent Reasoning of the [p] [p] Facilis est collectio , si Deus ne resipiscentibus quidem peccata remittere voluit , nisi Christo in poenas succedente ; multò minùs inultos sinet contumaces . Grot. de Satisfact. Christi . learned Grotius ) that if God would not pardon the Sins , no not of penitent Persons , unless Christ did substitute himself in their Room , and stand in their Stead , to bear the Punishment ; much less will he suffer unreclaimable Rebels , and contumacious Sinners to go unpunished .

When Christ is set forth , in this Sacrament , crucified before your Eies ; think , how he intended and aimed at our Mortification and Sanctification , in his Death and Passion : * * Tit. 2.14 . Who gave himself for us , that he might redeem us from all Iniquity , and purify to himself a peculiar People , zealous of good Works : † † Pet. 2.4 . Who his own self bare our Sins in his own Body on the Tree ; that we , being dead to Sin , should live unto Righteousness . Let us yield , that Christ should have his End in his Death ; and never allow our selves to live in Sin , which will render us uncapable of receiving the Benefit of Christ's Death . Think , how the Unholiness of our Lives is a greater wrong to Christ , than the Jews being the very Death of him : because ( as the [q] [q] D. Jackson , Vol. 3. p. 343 , 344 , 345. learned Dr. Jackson notes ) it is more against the Will , and Liking , and good Pleasure of our Saviour ; whose Will was regulated by Reason , and was a constant Rule of Goodness : for , though a painful , shameful Death , and that inflicted by his own People , went much against his human Will ; yet he chose rather to die , and to suffer the most afflictive Circumstances of Death for us , than to suffer us to live and die in our Sins , and in the Servitude and Power of Satan .

Shall we pretend , when we approach to the Table of our Lord , affectionately to remember a loving dying Saviour , and to desire to have his Memory continued and transmitted to Posterity ; and yet so much forget him , upon the return of any Temptation , as to repeat that which was the Death of him ? Shall we weep at the Sacrament , and seem to be hugely troubled for those Sins which were the Cause of Christ's Sorrows ; and yet go about again to destroy , and to crucify Christ afresh ? Shall we commemorate at the Lord's Supper our wonderful Redemption by the precious Blood of Christ ; and when we have done , shall we do the Devil more work and service than the Lord Christ ? O what a Reproach is this to Christ , and what a Sport to the Devil , that they , that pretend to remember Christ's Dying for them , should not find in their hearts to live to him ! [q] [q] Ego pro istis quos mecum vides nec alapas accepi , nec flagella sustinui , nec crucem pertuli , nec sanguinem fudi , nec familiam meam pretio passionis & cruoris redemi ; sed nec regnum illis coeleste promitto , nec ad paradisum restitutâ immortalitate denuò revoco : Tuos tales , Christe , demonstra : — vix tui meis pereuntibus adaequantur , qui à te divinis mercedibus & praemiis coelestibus honorantur . Cypr. de Opere & Eleemosynis . p. 220. St. Cyprian brings in the Devil boasting and bragging against our Saviour , and insulting over us silly and sinful Wretches , in this manner ; I have endured no Buffetings , nor born Smitings with the Palms of Men's Hands : I have suffer'd no Scourgings , nor under-gon the Cross for any of these : nor have I redeem'd my Family with the Price of my Passion and Blood-shedding : yet shew me , O Christ , so many , so busy , so painful , so dutiful Servants of thine , as I am able to shew thee every where of mine . Bring forth , if thou canst , such a Number of Persons , who devote themselves , and give their Labours , Estates , and Time to thee ; as I can easily produce of those , who do all this to me .

When thou professest to remember that Christ died for thee , O die to that for which he died : Offer thy self to him , and lay out thy self for him , who once offered himself for us , and in the Sacrament offers himself to us . Think no Duty too much for him . For Shame , for Shame , do not serve any longer a bloody Murtherer , instead of a blessed Saviour and merciful Redeemer .

Let our Thoughts and Meditations dwell upon the Demonstration , given us in the Sacrament of the Lord's Supper , of Christ's exceeding , incomparable Love to Mankind . See there , how contrary the sweet and kind Nature of Christ is , to the cruel and execrable Nature of the old Tyrant , the Devil : For ( as the learned [r] [r] His Mystery of Godliness . p. 133 , 245. Dr. More very well observes ) whereas the Devil ( who by unjust Vsurpation had got the Government of the World into his own hands , tyrannizing with the greatest Cruelty and Scorn , that can be imagined over Mankind ) thirsted after humane Blood , and in most Parts of the World required the Sacrificing of Men ; which could not arise from any thing else but a salvage Pride , and Despight against us : This new gracious Prince of God's own appointing , Christ Jesus , was so far from requiring any such villainous Homage , that himself became at once one grand and all sufficient Sacrifice for us , to expiate the Sins of all Mankind , and so to reconcile the World to God . Shall not all this disengage us from Sin and Satan , and win and gain us over to Christ ?

And let Christ's Death make thee study to do something answerable to the dearest Love of the God and Father of our Lord Jesus Christ , who has dealt so graciously with thee , as to transfer the Punishment from thee upon his Son ; and so bountifully with thee , as to give his own Son for thee , and to thee . O bless and praise God , by studying to do such good Works , as may provoke others to bless and glorify him .

And when you come home from the publick Ordinance , take heed you do not entangle your selves with Businesses , or Recreations ; which have as much Power to render the publick Duties ineffectual , after , as before their Performarsce : But carefully spend that which is not Church-time , in Meditation , Praier , Reading , savoury Speeches , heavenly Discourses , and the conscionable Performance of such Duties as tend to your own and others Edification .

Let Magistrates redeem the Lord's-day , by personally frequenting , open owning and countenancing the publick Worship of God , and Ordinances of Christ ; and by improving the utmost of their Power for the Glory of God , and Honour of Religion , in the zealous Prevention , or speedy Reformation of the horrid Prosanation of the Lord's-day ; and vigorous promoting the general Sanctification of it : out of serious Consideration , and a strong Conviction , that the Preservation and Continuance of Religion doth much depend upon the due Observation of the Lord's-day : And that a Disesteem , and Neglect of the Sanctification of that Day , does quickly cause a lamentable Decay of Christian Piety , and hasten the infliction of [s] [s] It is somewhat remarkable , and not altogether to be neglected , that even in this Nation , upon the publick Allowance of Sports and Recreations upon the Lord's-day , which is our Christian Sabbath , Civil and bloody Wars , and Ruin of the Royal Family , should so shortly follow ; and that the Hand of God should be most against those , who by Writing , Words , or Practice , had maintained the lawfulness of that Doctrine . Lawson's Theo-Polit . p. 181. fearful Judgments upon a Land and Nation .

Let them do this , in imitation of the brave and holy-spirited * * Nehem. 13. from 15. to 22. Nehemiah , who testified against , and contended with the notorious Profaners and Violators of the Sabbath-day ; and would not suffer the open selling of Victuals , and Wares ; the trading with Commodities , and carrying of Burthens , and doing the servil Works of their ordinary Callings on that Day . Did not your Fathers thus , saies he ; and did not our God bring all this Evil upon us , and upon this City ? yet ye bring more Wrath upon Israel by profaning the Sabbath .

Let Magistrates see to the Observation , and look to the Sanctification of this Day ; and so become the happy Instruments , and blessed Means of the subsisting and flourishing of Religion in the World ; of keeping up in the Minds and Hearts of Men a Sense of God , a Sense of Sin , a Sense of Duty to God and Man , a Sense , or believing Apprehension of a certain Reward or Punishment , a Sense of Heaven and Hell , a Sense of Eternity : of begetting and preserving a Tenderness and Quickness in Men's Consciences , which are apt to be roused and awakened under every Ordinance : of maintaining the Life of Religion and the Power of Godliness : of upholding the outward Worship and Service of God , and heightning and increasing the inward Honour , and hearty Love and Fear of him : All which depend , in a great measure , upon Magistrates securing , what lies in them , the due and sacred Observation of the Lord's-day .

Let Ministers redeem the Lord's-day ; not by composing their Sermons , or committing them to their Memories on that Day , ( which Toil and Task is fitter to be the Labour of other Daies ) but by striving to work their Sermons and Discourses upon their own and others Hearts and Consciences . Let them spend that Day in [u] [u] Dexteriùs loquentur cum hominibus , qui priùs totá mente cum Deo fuerint collocuti . Erasm . wrestling with God in secret , for Assistance in , and a Blessing upon their publick Employment : In first confessing their own Sins in their private Closets ; and in begging divine Gifts and Graces , to make them able Ministers of the New Testament ; in setting right their aims and ends in all their Exercises and Undertakings ; and in imploring the special , spiritual , gracious , powerful Presence of God with his own Ordinances . And then in humbly consessing the Sins of the People in the publick Congregation , in earnestly praying for their Souls , and praising God for his wonderful Mercies in the Mediator , for the happy Restauration of sinful and miserable Mankind , and the Communications of himself to the lost World by Jesus Christ : In propounding and pressing the most sound and solid Reasons ; the most convincing , cogent Arguments , to engage them to their Duties ; and in giving , with the greatest Expression of Affection , the most proper Directions , and seasonable Counsels , to guide them in the Way to Heaven .

And , Let the People redeem the Lord's-day , by privately reading , or hearing read , some Part and Portion of Scripture , which would season their Hearts , and make them more teachable , when they hear the Word publickly read or preach'd : By praying for themselves to the Shepherd and Bishop of their Souls ; and by praying for their Minister to the chief Shepherd , that Shepherd both of Shepherd and Sheep , of Pastor and People , that great Prophet and Teacher of his Church ; that he would teach their Teacher , instruct their Instructor , and so lead and guid him by his Word and Spirit ; that he may safely conduct them by sound and seasonable Doctrine , and winning Example , in the Way everlasting . Yea , Let them redeem the Lord's-day , by attending on the Lord without Distractions ; by joining in the publick Prayers ; by being present at publick Baptism , that they themselves may be minded and remembred of their own Baptismal Vow and Covenant : By worthy and frequent receiving the holy Communion of the body and Blood of Christ ; By diligent hearing the Word preacht ; By serious Meditation on it , and conscionable Practice of it ; and by charging themselves , and humbly desiring God to help them , to walk worthy continually of the Means , Mercies and Priviledges they enjoy : By maintaining heart-warning Conference ; By charitable Visitation of , and Ministration of seasonable , suitable Counsel and Comfort to any sick and weak , afflicted or distressed Persons : By acknowledging all their Offences to God , and Amendment of the same ; and by endeavouring heartily to reconcile themselves charitably to their Neighbours , where any Difference or Displeasure has been .

You that are Masters and Governours of Families , redeem the Lord's-day for your selves , and cause your Families to redeem it . The Lord of the Sabbath commandeth , that thou , and thy Son , and thy Daughter , thy Man-servant , thy Maid-servant , and all within thy Gate , keep that Day holy . Set not , suffer not your Servants to work , nor your Children or Servants to play on this Day . Be as much ashamed to see your Child or Servant steal and take God's Time to themselves , as you would be to find them pilfering or stealing from your Neighbour . You can keep your Servants close to your own work all the Week-daies : See that they neglect not the Work of God on the Lord's-day . Will you make them labour for you six Daies together , and will not you cause them to serve God one Day in seven ? Be at least as much concern'd in Case of neglect of God's Service , as you are at any Time when your own Work and Family-business is neglected . Do it for God's sake : Shew that you love the Honour of God , and not only respect your own Commodity , and look to your own Advantage . Do it for your Servant's sake : Make it their Business to do God Service , that they may be approved and rewarded by him . Yea do it for your own sake . Make your Servants God's faithful Servants , that so they may prove more faithful to you ; and that God may bless them in your Service ; and that your Work may thrive and succeed in their Hands . On this Day especially , call thy Family , thy whole Family to Family-duties : prepare them for , and hasten them to the publick Ordinances . It is reported of [w] [w] M. Clark in his Life . Dr. Chaderton , the first Master of Emmanuel-Colledg , that he was married three and fifty Years , and yet in all that Time he never kept any of his Servants from the Church , to dress his Meat ; saying , that he desired as much to have his Servants know God , as himself . And it was the Custome of the Reverend and pious [x] [x] See his Life among Mr. Clark's Lives of ten Em. Div. Dr. Gouge , to forbear providing of Suppers the Eve before , that Servants might not be occasioned thereby to sit uplate : neither would he suffer any [y] [y] Die Dominicâ , ut in festis , licet etiam ciborum lautiorem apparatum habere ; quamvit in eis parandis ne majora impediantur , & servorum animae detrimentum non necessarium iucurrant , summopere curandum est . Baxter Meth. Th. part. 3. c. 14. p. 172. Servant to stay at home for dressing any Meat upon the Lord's-day , for the Entertainment of Friends , whether they were mean or great , few or many . Take your Family to Church along with you ; and when you return home again , examine , catechize , inform , instruct them , recapitulate the Sermon , read the Scripture and good Books to them , whet practical , profitable , necessary , saving Truths on them ; sing Psalms among them , and pray most heartily and affectionately with and for them .

And you that are Servants , who have little leisure , most of you , on other Daies ; and who live , too many of you , in such profane and ungodly Families , where you hear not so much as one Praier put up to God , nor one Line of the Word of God read , nor one serious Word spoken of God all the Week long : what reason have you carefully to redeem the Lord's-day ? to redeem it in publick , by devoutly attending to the Prayers that are made , and the Word that is both read and preacht in the publick Congregation : And to redeem it in private , by taking all possible Occasions to retire and go aside by your selves , to consider in secret the needs of your Souls , to examine your Hearts and States , to review your Lives and Actions , to humble your selves in Confession of Sin , and to pour out your Souls in Prayer for Pardon and Grace ; to read the Bible , and some instructive , practical Writings of the most judicious , experimental Divines ; apt to inform your Judgments , and to work and prevail upon your Affections : to set your selves to meditate of God , to draw out and engage your Hearts to God ; rather than to lavish out , and throw away those precious Hours , in foolish Talk , and frothy Discourse ; or in gadding abroad , and walking idly in the Fields , and recreating your Bodies rather than your Souls , and in thrusting God , and turning Religion wholly out of your Minds and Hearts , and nourishing your selves in Ignorance of God , and Unacquaintance with him , and in Encreasing the Atheism of your Hearts and Lives , and hardening your own and others Hearts , through the Ensnarements of the World , and the Deceitfulness of Sin .

But , it may be , you will say , you are hard wrought all the Week long ; and you have reason to take your ease and pleasure , and to rest and recreate your tired Bodies one Day in seven , that so you may endure your Labour , and go through all your Work the better .

I answer ; that your very Cessation in any measure from your wonted Labour , is an ease and relief to your weary Bodies : and that the very change of your Work and Occupation from secular servile Employment to spiritual divine Worship and Service ; and the Diversion of your Minds from worldly Businesses to the Offices and Exercises of Religion ( if you would but acquaint your selves with them , and use your selves to them ) would be delightful and refreshing to you : And the Peace and Quiet , Joy and Comfort of a good Conscience , in the faithful Discharge of your Duty to God , and a tender Care of your immortal Souls , would strengthen and hearten you to bear all the Burthen of the hardest Labours of your domestick Ministeries ; in consideration , that your heavenly Father , Lord and Master , will accept and reward your Works of Piety , and bless and prosper the Works of your Hands , in the Houshold-businesses , and Family-employments , incumbent on you , and belonging to you . Rather break your Sleep , to rise the earlier , than lose the Opportunities of that Day : Or , chuse to leave , and live out of those Families , in the which you are forced to live without God , are debarr'd from his Service , and can have no Liberty allowed you to mind God and your Souls , on a Day that was purposely ordained and appointed for your spiritual Proficiency and Improvement .

Let the Poor of this World redeem this Day , by taking this Opportunity to labour spiritually for the Meat which perisheth not , but endureth to everlasting Life ; and by hearing the Gospel preach'd in this Season to them , to become rich in Faith , rich in Grace ; to know , and to partake of the Grace and Favour , the Love and Kindness of our Lord Jesus Christ ; who , though he was rich , yet , for our sakes became poor , that we through his Poverty might be made rich . You that are poor , and mean , and low in the World , and who cannot take so much Time as others to worship and enjoy God on the Week-Daies , see that you well improve this Day . Now you are released from secular Businesses and common Services , and your Bodies rest from their hard Labours ; be sure that you spiritually busie , and holily employ your selves in the Service of God .

Let me likewise charge them that are rich in this World , to redeem this choicest Part of their Time ; and in it to endeavour to be rich toward God , rich in God ; to lay up for themselves a Treasure in Heaven ; to obtain the true , certain , durable Riches ; which , when they fail , will never leave them ; but when they remove , will bear them company into the other World .

And here let me hint to you of the Gentry , what [z] [z] Fuller's Church-Hist . B. 11. p. 146. Dr. Paul Michlewait once urged and pressed in a Sermon at the Temple ; that Gentle-folk , of all People , are obliged to a strict observation of the Lord's-day . The Gentry , in comparison , rest all the Week long : their Cheeks are not moistened with Sweat ; their Hands are not hardened with hard Labour ; they are not tired and wearied out with pains-taking : They who take their Pleasure , and recreate themselves every Day in the Week , have nothing to plead for Recreations on the Lord's-day . Though , for my own part , I should be far from indulging a Liberty to any , to take such Recreations as hinder the Devotions due to any part of the Lord's-day , and are Impediments to the Sanctification of it aright . Let all industriously redeem the Lord's-day .

And take we heed we redeem it not by halves : but let 's religiously observe , and covetously redeem the whole Lord's-day .

We are bound in justice to God to do it ; because God has set a Day , not a Piece of a Day , apart for himself , and requires this Portion and Tribute of Time to be paied to him , who has graciously given us all our Time . We should be as much , yea more afraid , to steal God's Time , than Mens Goods . Do not only observe the former Part of the Day , repairing to the Church or Chappel in the Morning , but commonly and customarily absenting your selves , and growing quite weary of any such Duty in the After-noon : for God has allotted and appointed a seventh Part of our Time for his own Worship and Service : but if you keep only one half of the Lord's-day , you give God but a fourteenth Part of your Time : Nay , of one Day in seven , I fear , too many spare him no more , than that Time only , which their Morning-Attendance takes up in publick on the Lord's-day . And here I appeal to their own Reason , whether it be a meet and fit Thing , that rational Persons , created by God , and redeemed by his Son , should afford to the Worship and Service of God and Christ , and the great concerns of their immortal Souls , but two Hours at most of the whole Lord's-day ; and it may be no more of the whole Week ) and shall spend those Hours in a formal , customary , cold and heartless Worship of an infinitely holy and just Deity , the tremendous , impartial Judg of Angels and Men.

Grudg not to give God one whole Day in seven , who largely and liberally grants and allows six whole Daies in seven to you : and who designs a greater Benefit and Advantage to you by your Observation of this one Day , than possibly can accrue to you by the carefullest and painfullest worldly Improvement of all the rest . O believe , and consider , that the taking out of this one Day , and setting it apart for such an excellent Service , and high Employment as you are called to in it , is certainly the greatest Gift of all . How can you be loth to spend one Day in seven in Familiarity with Heaven , in communion with your Maker , and Fellowship with your Saviour ? Let us all call the Christian Sabbath , the Lord's-day , a Delight : take as much Contentment and Satisfaction in doing on this Day the Exercises of Religion , as Men usually take in doing the Works of their ordinary Calling : take as much Pleasure in God's Service , as others take in Sin and Vanity . Let us spend the Lord's-day , as becomes those , who profess that they love God better , and delight in him more than in any Thing in the World : Spend it as they that are glad of so honourable , and profitable , and pleasurable an Employment , as the publick and private Worshiping of God . Let us go to the House of God with Joy . Let the Church , on the Lord's-day , be a Banquetting-house , and not a Prison to us . Do but bring your selves to spend the Lord's-day with Delight , and then you will keep it to the End of it .

The Jews were bound to keep a whole Day holy , in a grateful Memory of the lesser Benefits of the Creation , and their Deliverance out of Aegypt : And shall not we solemnly observe the whole Lord's-day , in a thankful Remembrance of greater Blessings ? not only of the Goodness of God in our Creation , but of his Grace and Mercy in our Redemption , and Deliverance from Hell , and Death eternal . We have greater Engagements to do it , than they : not only greater Motives , but greater [a] [a] See Mr. Cawdrey's Sabbathum redivivum . p. 563 , 564. Means too . We have greater Variety of publick Exercises on the Lord's-day , than they had on their Sabbath : We have more Scripture to reade in private than they had : We have the Old and New Testament ; many Expositors upon them ; many good Practical Theological Tractates written : We have more Knowledg afforded us than they had ; more Grace offer'd us to do the Duties incumbent on us : Now we that have more Means and Helps , how can we offer to put God off with less Duty , and smaller Service , and shorter Performance ?

Nay the very Heathens , guided by the Light of Nature , held it reasonable , that the Daies consecrated to their Gods , should be devoutly , and totally observed with Rest and Sanctity . [b] [b] Saturn . l. 1. c. 7. Macrobius tells us , that , on their holy Daies , the People came together to spend the whole Day in learning Fables , to be conferred upon . and will you , that call your selves Christians , refuse to come together on the Lord's-day , to spend one Hour in the Morning , another in the After-noon , in learning the Mysteries of the Gospel , and in receiving saving Instructions out of the Word of God ?

You that give your Bodies two Meals every Day , will you feed your Souls but once on the Lord's-day ? Give me leave to deal with you in the winning Words of that sweet Singer of our Israel : Speaking of the Lord's-day , saies he ;

[a] [a] Church-porch , p. 14. Twice on the Day his due in understood ; For all the Week thy Food so oft he gave thee . Thy cheer is mended ; bate not of the Food , Because 't is better , and perhaps may save thee . Thwart not th' Almighty God : O be not cross . Fast when thou wilt , but then , 't is gain , not loss .

Consider , that your own , and your Families spiritual Necessities do require and call for a most strict Observation of the whole Lord's-day , and a faithful Improvement of all the Helps and Advantages of it . The Works of your Callings , and your worldly Occasions and Employments , do , in a manner , take up six Daies of the Week ; and you have but one whole Day in seven to provide for the Needs of your immortal Souls : Now the Necessities of your Souls are far greater than those of your Bodies : your spiritual , eternal Estate , is of nearer and higher Concern than your outward and temporal Estate : And will you not labour then to improve every Hour , and endeavour to redeem every Minute of this one Day ? Do but seriously think with your selves , how much work you have to do in this one Day ; and then tell me , whether in reason and Prudence you can spare any Part of it , yea or no. What have you to do for God , for your selves ? What for your Families ? for your Children , and Servants ? How many and great Mercies of God , towards you , and yours , and all Mankind , are you bound to recount , and to be affected with on this Day ? Ought you not still , on this Day , to remember and consider , and solemnly and heartily to bless God and Christ , for the capital Mercies of Creation , and Redemption , and for the gracious seasonable Sending of the Holy Ghost ; and to spend some Time in speaking highly and honourably of these Benefits , to the Praise of your Maker , and Glory of your Redeemer ? Are not you ignorant of many Things , in which you ought to be informed ? and have not you need then to spend some Part of the Lord's-day in reading the Bible , and some select Books of sound Divinity : in hearing the Word preach'd , and in Conference with godly , understanding , and well-experienced Christians ? Are you not too great Strangers to God , and your selves ? and have not you need then to improve some Portion of this Seasonn in Meditation and Self-examination , that you may get more Acquaintance with God , and your own Hearts ? Have not you the Sins of the whole Week past to confess to God in secret , and to beg the Pardon of , every Lord's-day ? when you have leisure from your bodily Labour , is it not fit you should take some pains in conquering the Corruptions , and mortisying the Lusts of your own Hearts , and in wrestling with God in Praier for his Strength and Grace ? Can you idle away your Time , and take your Pleasure on the Lord's-day , when you have Families to inform , and Children and Servants to catechize and instruct ? Let your Consciences tell me , whether it be better , on the Lord's-day , to spend your Time in unnecessary Divertisements , in fruitless Visitations , in vain and frothy Discourses ; to talk freely together of worldly Businesses ; to judg the Preacher , to censure your Christian Neighbour : Or to commune with your selves , and to labour to edify your own Families : To teach your Children the Doctrine of Adam's Fall , and of the Redemption wrought by Christ : To acquaint them , what Sin and Corruption they brought with them into the World ; and how they have encreased it since they came into the World : That the Wages of Sin is Death : To tell them what Christ has done and suffered , to free and deliver them from Sin and Death ; and what they must do , to be capable of partaking of Christ's saving Benefits : To ground your Servants in the Principles of Religion : To take account what they remember of the Sermons they heard that Day , and to examine how they have profited by the publick Ordinances . You see what a great deal of Work you have to do , and what a little Time you have to do it in : You have but one whole Day in seven ; It concerns you then to be very saving of this whole Day : [c] [c] Quicunque hisee sacris ita seriò se excicent , ut ipsorum & familiae necessitas plani postulat , locum nullum relictum esse quaestioni ists carn ●liter de larantium invenient , An licitum sit die Domin●co aut oftari , aut ludere , aut epu is , aut inanabus , aut mundanis non planè necessariis tempus sacrum conterere ? Et qui serpsum & alaos werè novit , ut & diei negotia & commoda oblata ; & verbo divino de rebus sparitio , libus & aeternis verè credit ; & ipsius & altorum ex vera necessitate & ut ●●●tate interesse percepiet , diem totum , quantùm fieri potest , in sacris colocare ; neque frustra & sine fruge horae moment um essluere sinet : Neque ni●●ges quaestionem movebit , An liceat ludis vel aliis manibus ad perdere , quàm , An laceat sanguinent s●um inaniter fundere , & aurum oblasum resp●ere , & in canum projicere : Carnalis quippe pe animus , & sui & rerum spiritualium ignarus , disputationum talium author est plerumque & promus-condus . Baxter . Method . Theol. part. 3 c. 14. P. 172. To be as far from disputing , whether it be not lawful to use Recreations and Sports on some Part of it , or to employ some Hours of it in any unnecessary worldly Businesses ; as from putting the Question , Whether it be not lawful vainly to spill your own Blood ; or to make a refusal of Gold that is offer'd you , and to cast it contemtuously into the Dirt.

'T will but little avail you , to make the utmost worldly Advantage of all the other six Daies , if you make not a sufficient spiritual Improvement of this , which is more considerable than all the rest . What would it profit you , if , as God made the World in six Daies ; so , you could gain the whole World , by working hard the six Daies ; if , by gross neglect of the Lord's-day , you at last lost your own Souls ?

The Church of England , in her pious and useful Homily of the Time and Place of Praier , declares , that in the fourth Commandment God has given express Charge , that his obedient People should use our [d] [d] And truly it is strange , that some , who have a dearness , yea fondness for some Words of Jewish Extraction ( Altar , Temple , and the like ) should have such an Antipa by against the Sabbath . Fuller's Church-Hi●● B. 11. p. 144. Sabbath-day ( which is now our Sunday ) holily ; and rest from their common and daily Businesses ; and also give themselves wholly to heavenly Exercises of God's true Religion and Service .

And in his Majestie 's Royal Proclamation for the Observation of the Lord's-day , all his Majestie 's Subjects are bid to take notice , that , by the Law , the resorting to divine Service , enjoined on that Day , does comprehend the entire Day , and entire Service , both Morning and Evening .

Yea , every Lord's-day Morning , you your selves make this open Confession , and publick Praier , in the Congregation , after the Reading of the fourth Commandment ; Lord , have Mercy upon us , and encline our Hearts to keep this Law : As much as to say ; Lord , we acknowledg we have neglected this thy Day : We pray thee , pardon all our unchristian Sabbath-breaking , for the Time past ; and give us Grace , to observe the Christian Sabbath better for the future . Now will you confess in the Fore-noon , and transgress in the After-noon ? Will you beg pardon in the Morning , and sin again the very same Sin before Night ? Will you open your Mouths , to ask God's Grace , to sanctify and keep holy the Sabbath-day ; and , it may be , profane it in a graceless manner , as soon as you are out of the Congregation ?

If the Lord's-day ought to be observed at all , it is to be kept both Parts of the Day . And for those that commonly stay away in the After-noon , I would ask them , what their Employment is at home in the mean Time ? Do not some of them spend the After-noon in sleeping , or walking , or talking , or drinking , or gaming ? while others are jointly confessing , and praying , and praising , and hearing ? If God requires a Day , is this to sanctify a Day to the Lord ? to worship God in the Morning , and to dishonour God , and serve the Devil , and divers Lusts , in the Afternoon . Do you spend your Time as religiously at home , as you might do at Church ? Do you catechize , read , and pray , and sing Psalms at home in the mean Time ? If you do , you do it unseasonably ; and plainly break the Lord's-day , by ordinarily performing private Duties in the Time of publick Ordinances : The Lord's-day being chiefly appointed for the publick Worship and Service of God ; The most [d] [d] The sixth Council at Constans decreed , That whosoever was absent from the Congregation three Lord's-daies together , without necessity ; If he was a Minister , should be put from the Ministry , and if he was a private Man , he should be cast from the Communion of the Church . publick Worship being the highest Honour that can be done to God and Christ .

Reading a Sermon , or some Catechistical Doctrine , at home , in the Time of publick Preaching or Catechising , though , in it self , it may be a better composed Sermon , or Exposition ; yet is not so good as hearing a Sermon , or Exposition , at Church : For , the publick Ministry of the Word , is a divine Ordinance , which has a special Promise of God's gracious Presence : Matth. 28. last : Go , teach , says Christ , lo , I am with you alway , even unto the End of the World : You are therefore bound to frequent and attend upon it .

You must not mis-time and mis-place Duty : You must not read at home in private , when God calls you to hear in publick : You must not use one Ordinance , in contempt , or neglect of another : You cannot hope to profit , if you do . You can't expect not hope to profit , if you do . You can't expect God's Presence , and look for the Gift of God's Grace , in a way of Disobedience to his Command , and Neglect of his appointed Means . When God sets up the Ministry of the Word in any Place , his Spirit then opens his School , and expects that all , who would be taught for Heaven , should come thither : Now whether is it most fitting , that a Scholar should wait on his Master at School , to be taught ; or the Master should run after his truant Scholar , at Play in the Field , to teach him there ? as the accurate Preacher , [e] [e] Christ , Armour , 2 part , p. 552. in quarto . Mr. W. Gurnal , does well illustrate it .

Moreover , in Attendance upon publick Preaching , there are the Praiers of the [e] [e] Deus pluris facit preces in ecclesia quàm domi factas , non ob locum , sed ob considerationem multitudints fidelium Deum communi consensu invocantium . Rivet . Cath. Oath . whole Congregation put up for a Blessing upon the Word that is spoken and heard ; which is an Advantage , that can't be enjoyed in private Reading .

There is also somewhat in this ; that the lively Voice of the Preacher is more affecting , and powerfully working , than private Reading .

And as for reading the Scripture , and Books of Theology , it is to be feared , that they care but little for reading , who pretend such reading , to excuse their Absence from publick hearing .

But grant you do read ; yet certainly the Scripture and good Books were never written to divert and hinder you from publick Hearing , so long as you are able to go to the publick ; but to fit you for it , and help you in it . Nay , the Bible , and good Books , forbid you to stay at home in Time of publick Worship and Service ; and command you to be present at publick Praier , Baptism , the Sacrament of the Lord's Supper , Catechising , Preaching : * * Heb. 10.25 . Not to forsake the Assembly of your selves together , as the manner of some is .

Take notice further ; that if you , then every one , as well as you , may stay away , and read a Book at home ; and so , what will become of all publick Assemblies ?

Once more , consider ; you know not how much you may lose by but once neglecting a publick Ordinance . [f] [f] Joh. 20. from 19 , to 29. † † Thomas meritò privaetur communi fratrum suorum gratia , quod tanquam vagus aut erraticus males ab unitatis vexillo discesserat . Calv. ib. in vers. 19. Thomas , by reason of his Absence , when Christ appeared to the Disciples , that were assembled together , lost the Advantage of receiving Satisfaction concerning the Truth of Christ's Resurrection , and lay a whole Week in Unbelief .

That may be spoken in thy unnecessary Absence , so agreeable and congruous to thy Condition , as , it may be , thou maiest not meet with the like , for a long time after , if ever after . The Devil may be busie to detain thee from the publick , that very Day or Hour , when he knows well enough that is provided and prepared , which is most suitable to thee , and apt to work upon thee .

Obj. But he that preaches , is a Man of weak Parts , mean Gifts , and very ordinary Abilities .

Answ. But if he be an approved , ordained Minister ; be conscionable in his Place , and unblameable in his Life ; and if what he delivers , be sound and profitable ; blame your own Hearts , if you do not profit by him : and take more Pains with them in hearing : and see that your Carelesness or Prejudice cause not your unprositableness . It is a remarkable Saying of the Reverend and Holy [g] [g] Hilders . on John p. 241. Mr. Arthur Hildersam : I am perswaded , saies he , there is never a Minister , that is of the most excellent Gifts ( if he have a Godly Heart ) but he can truly say , he never heard any faithful Minister in his Life , that was so mean , but he could discern some Gift in him , that was wanting in himself ; and could receive some profit by him . You know , a Torch may be sometimes lighted by a Candle ; and a Knife be whetted and sharpned by an unhewn and unpolish'd Stone . And it is considerable ( which the same judicious Author adds there ) that the Fruit and Profit that is to be received from the Ministry , depends not only , nor chiefly upon the Gifts of the Man that preacheth , but upon the Blessing , that God is pleased to give unto his own Ordinance : and God does oft give a greater Blessing to weaker than to stronger Means : and therefore despise not any sound Ministry , because of the meanness of it .

Obj. But some may say , The Exercise is too long , and the Season is too hot or cold , to come twice a Day .

Answ. But let me ask you ; Could not you willingly stay , in any Season of the Year , as long again at a Play ? 'T is the Coldness of your Hearts , and your frozen Affections , that make you plead , either the Heat , or Coldness of the Weather , in excuse of your Absence from Church-Assemblies : and , I pray , seriously consider , whether Hell at last won't prove too hot , for wilful , careless , causeless Sabbath-breakers .

I shall further offer two Things to your Consideration , to move and provoke you to a careful and diligent Redeeming of the Lord's-day .

Mot. 1. The right Redemption of the Lord's-day is an apt and likely means of redeeming the whole Week following :

Of redeeming it as to Temporals : Of redeeming it as to Spirituals :

1. As to Temporals : They that serve God sincerely on the Lord's-day , will use all Diligence and good Conscience , in their Calling and Trading on the Week-day . And their Pains-taking and honest Dealing , is likely to bring God's Blessing on their outward Estates . Besides , They that faithrully worship God on the Lord's-day , will seek to God for a Blessing on the Week-day : and they that seek it are likely to find it .

Once more ; God won't be wanting to those , who would not be wanting to him : God will bless you six Daies , for your Blessing and Serving him one whole Day in seven .

2. Our Observation of the Lord's-day , as it is a spiritual , wise redeeming of that special Season ; so it is a good Help to the spiritual Redeeming of all the six Daies following . The more Liberty Men allow themselves upon the Lord's-day , the more loose their Hearts are , and negligent of good Duties , and religious Exercises , all the Week after . They that pray not on the Lord's-day , will hardly so much as say a Praier all the Week long . They that hear not a Sermon on this Day , will searcely read a Chapter the whole Week . They that rob God of his due on the Lord's-day , will rarely deal justly and honestly with their Neighbour on the Week-day . But if we keep holy the Lord's-day , then every Week-day will have a Tincture and Savour of the Lord's-day . Our being Spiritual on the Lord's-day , will put us into a very good Frame of Heart , will awaken Principles of Conscience , compose our Minds , six our Wills , call in and set in order our Assections : Our Sanctification of this Day will season and sanctify us , sit and dispose us for a close and holy Walking with God all the Week after . If we attend upon God , and converse with him on this special Day of his own Appointment ; we shall find a sensible spiritual Vigour , a divine Power , and heavenly Strength , to carry us through all the Duties of the whole Week following , relating either to God or Man . If we earnestly redeem the Lord's-day , the Observation of that Day will have a strong and mighty Influence on our Lives on other Daies too : We shall endeavour to carry our selves after it , suitably to it : to live , and walk , and act continually , as those that have newly , or lately enjoyed so blessed and happy an Opportunity ; as those that have heard of God , heard from him , spoken to him , had to do with him : we shall labour to live in pursuance of the End and Design , of the work and Business of the Lord's-day .

Mot. 2. Our Sanctification and good Improvement of the Lord's-day , will fit and prepare us to keep and enjoy a blessed Rest and eternal Sabbath in Heaven . They that delight in God here , will much more delight in him hereafter : and those whom God delights in here , he will delight in for evermore . They that keep holy the Christian Sabbath here , shall be translated and admitted to sanctify and [ celebrate ] an everlasting Sabbath in Glory hereafter .

[g] [g] The Church-porch , p. 15. He that loves God's Abode , and to combine With Saints on Earth , shall one Day with them shine .

But on the other side ; your gross continued Neglect , and wilful , resolved Profanation of the Lord's-day , will unfit and unqualify you , to keep a glorious festival , and a joyful , happy Holy-Day in Heaven .

God can take no Complacency and Delight in you , if you can take no Complacency in him , no Delight in his Sabbaths , no Pleasure in his Worship and Service . They that refuse to sanctify a Sabbath , and totally to rest on that Day from their worldly Labours , and secular Negotiations ; have reason to fear , lest God sware in his Wrath , that they shall never enter into his Rest. They that will not rest from their Works and Pleasures on this Day , have cause to conclude , that in Hell they shall have no Rest , neither Day nor Night . They that will do their own Works on the Lord's-day , may expect to suffer for their evil Deeds in the Day of the Lord . They who wilfully absented themselves from God's House , on God's Day , have no ground to hope , that God will receive them to Communion with himself in his heavenly Kingdom .

And as God can take no delight in you ; so , if you pollute and profane , break and violate the Lord's-Day , neglect Religion , contemn the Worship , and despise the Service of God ; if you changed your place , you would there no more delight in God than you do here . Heaven would be a Burden , Heaven would be an Hell to the unsuitable Spirit of an irreligious , profane , voluptuous Person . Thou that art weary of Praiers , and Praises here , what wouldst thou do in Heaven tro ? there is nothing else there . You that are sick of a Sabbath here , and long till it be over , and can't endure to think of spending a whole Day in Religious Exercises ; what wilt thou do in Heaven ? where there is a perpetual Sabbath to be kept for ever . Thou that hatest the Communion of Saints here , I wonder what thou wouldst do in Heaven ; where , next to the Fruition and Enjoyment of God in Glory , the best Entertainment will be the Company and Society of the holy Angels , and of the blessed and glorified Saints to all Eternity .

I have given you some Motives , to perswade and engage you to the due Observation , and right Redemption of the Lord's-Day : Now what are you resolved upon ? Shall your former Profanation of this Day be the present Burthen of your Spirits , and Sadness of your Souls ? Will you live as those that are convinced , that Religion depends upon the Sanctification of this Day , and your Salvation upon Religion ? Will you forbear any more to break into God's Inclosure , to encroach upon God's Propriety , sacrilegiously to engross God's Day to your selves , or to make bold with any Part of it , for worldly Employments , or vain Pleasures , or such Recreations as are apt to prove Lets and Hindrances of your Duties and Devotions ? and be careful to give God that Portion of Time which is his due ? Will you for the future sequester your selves from worldly Cares , Affections , Affairs , on this Day ? and henceforth dedicate the Lord's-Day to the Honour of God and Christ ? Will you , not only cease to censure those serious Christians who dare not lose this choice Time , and precious Opportunity , as profanely and desperately as formerly you have done ? But will you so consider the Worth of this Time , and so far weigh the great Consequences , and weighty Concernments of the well or ill spending of it , as to count it honourable , and keep it holy ; without intermixing of secular Matters , or indulging profane Thoughts , and introducing inconvenient , improper Discourses , in any part of it ? Will you labour to walk accurately , exactly , precisely , on this Day ? and not be afraid of being [h] [h]

He keeps the Lord's-day best , that keeps it with most Religion , and with most Charity . Bp. Taylor 's Rule and Exerc. of Hol. Lif chap. 4 sec. 6. rul 8.

Hypocrites are out disputing the Obligations to their Duty , and asking , How do you prove that it is a Duty to pray in my Family , or a Duty to observe the Lord's-day , or to come constantly to the Congregation , — or to repeat Sermons , — and the like ? — If these ungodly Wretches had one spark of spiritual Life within them , and any taste and feeling of the matters that concern their own Salvation ; instead of asking , How can you prove that I must pray with my Family , or that I must keep the Lord's-day , — they would be readier to say , How can you prove that I may not pray with nay Family ; and that I may not sanctify the Lord's-day ? and that I may not have Communion with the Saints in Holiness ? — I can perceive in many that I converse with , the great difference between an Heart that lo●es God and Holiness , and an Heart that seems religious and honest without such a Love . The true Conveit perceiveth so much sweetness in holy Duties , and so much spiritual advantage by them to his Soul , that he is loch to be kept back ; he can not spare these Ordinances , — no more than he can spare the Bread from his Mouth , or the Clothes from his Back ; yea , or the Skin from his Flesh , no not so much . He loveth them ; he cannot live without them . — And therefore if he had but a bare leave from God , without a Command , to sanctify the Lord's-day , and to live in the holy Communion of the Saints , he would joyfully take it , with many thanks : for he need not be driven to his Rest when he is weary , nor to his spiritual Food when he is hungry . — But the unsanctified Hypocrite , that never loved God or Godliness in his Heart , he stands questioning and enquiring for some proof of a Necessity of th●se Courses . And if he can but bring himself to hope that God will save him without so much adoe , — away then goes the Duty . — He never was Religious from a true Predominant love to God , and an holy Life , but for fear of Hell , and for other inferiour respects . Mr. Baxter's Direct . and Perswas . to a sound Convers. from p. 372 , to 376.

too strict , of being too holy on this holy Day ? 'T is an excellent Saying of Tully , Nemo pius est qui pietatem cavet : The plain English of which is this ; No man is truly godly , who is afraid of being too godly . Will you so observe the Lord's-day , as you were ready to promise you would , when you lay last upon a Sick-Bed ? and as careless Sinners commonly wish they had , when they come to lie upon a Death-bed ? Will you make every Sabbath here on Earth , resemble in some Degree that eternal Rest , which you hope to hallow more perfectly in Heaven ?

Seriously consider , how many Lord's-daies you have lost already , and what reason you have to observe and improve those that remain . Do you know , how few such Daies you shall ever enjoy more ? It may be this Lord's-day may be the last , Before the next Sabbath comes , thou maiest be called to a reckoning for neglecting and mis-spending all that are past . Thou art not sure , that ever thou shalt pray in publick more : that never the Liberty shall again be afforded thee , of hearing another Sermon preach'd to thee : Thou maiest never enjoy such a blessed Opportunity to take pains with thy Family , and to save their Souls from Death , before thou diest . If God shall please to put such Prices into thy Hands , God give thee an Heart to make use of them .

Carefully redeem the Lord's-day , and every Day after shew in thy Life that thou hast redeem'd it . Make it appear by the Frame of thy Actions , and Course of thy Life all the Week long , that thou hast been under spiritual , powerful , quickening Ordinances the last Lord's-day . You that enjoyed Communion with God on the Lord's-day , have no parley with Satan , no familiarity with Sin , no fellowship with the unfruitful Works of Darkness on any of the Week-daies following . Be sure you every Day avoid those Sins , which you solemnly confess'd the last Lord's-day , and live over the Praiers you made that Day : and live up to the Sermons you heard that Day ; and obey from the Heart that Form of Doctrine , which that Day was delivered to you . Perform every Day those Resolutions and Promises , which you made to God on the Lord's-day ; and keep the Covenant you renewed at the Sacrament on that Day ; and maintain the Warmth that was wrought on your Souls by the Word and Spirit on that Day . Use every Day the Grace you ask'd , obtain'd and receiv'd on the Lord's-day ; and act in the Strength and Power of Christ , which was communicated and given in to you , in your Attendance upon him in his own Ordinances , on his own Day .

This is the second particular Season , and special Opportunity , that is to be carefully redeem'd by every Christian ; The Morning of the Week , the Lord's Day .

And I have purposely treated so largely concerning the Redemption of the Lord's-day , because it is so despised in the Judgment , and disregarded in the Practice of the confident Men of this dissolute and degenerate Age.

The third Particular Opportunity to be redeem'd .

As the Morning of every Week , the first Day of the Week , so the [i] [i] Dr. Gouge was very conscientious in the expence of his Time from his Youth to the very Time of his Death . His custom was to rise very early both in the Winter and Summer . In the Winter-time he constantly rose so long before Day , as that he alwaies perform'd all the exercises of his Private Devotions before Day-light : And in the Summer-time he rose about four a Cleck in the Morning ; by which means he had done half his Work before others began their Studies . If he happen'd to hear any at their Work before he began his Studies , he would say ( as Demosthenes spake concerning the Smith ) that he was much troubled that any should be at the Works of their Calling , before he was at his . In his Life among Mr. Clark's Lives of ten Em Div. p. 116 , 117. He continued in King's Colledg for the space of mine Years , and in all that Time ( except he went forth of Town to his Friends ) he was never absent from Morning-Praiers in the Chappel , which used to be about half an Hour after five a Clock in the Morning ; yea , he used to rise so long before he went to the Chappel , as that he gained Time for his Secret Devotions , and for reading his Morning-task of the Scriptures . Ibid p. 97. Morning of every Day , is a special Season , that ought to be redeem'd and improved by a Christian , to spiritual Advantage . The Morning is an Opportunity of giving God the very first , and best of the Day ; and the chief of our Life , Spirits , and Strength . In the Morning our Spirits are recreated and repair'd , and our Bodies strengthned and refresh'd with the Rest and Sleep of the Night past : and our Minds are vacant , and not disturb'd with those Images and Representations of Things , which the variety of worldly Employments in the Day usually fill and possess us with . In the Morning our Minds are most free , and our Affections most lively ( as those strong Waters are fullest of Spirits , which are first drawn ) and our Hearts not so entangled and encumbred with the Things of the World . In the Morning we are clearest and sittest for any thing ; and therefore , to be sure , sittest for God , and the Worship of God ; freest and freshest for holy Duties , spiritual Services , and religious Exercises . The Morning is as much a Friend to the Graces , as to the Muses . As the Morning is a special Time for Study , so for Duty : As it is the best studying Time , so it is the best praying Time .

The People of God have ever accounted the Morning the fittest Season for Devotion : And therefore we find , that holy [k] [k] Job 1.5 . See Mr. Caryl on the place . Job rose up early in the Morning , and offer'd Burnt-offerings : Thus did Job continually : Not only in the Morning , but early in the Morning ; in the very Beginning , or first of the Morning . We read how God commanded , that * * Exod. 23.19 . the first of the first Fruits of the Land should be brought into the House of the hLord : So here , Job gave God , not only the first Fruits of the Day , but the earliest Time in the Morning , which is the first of the first Fruits of the Day ; the Morning of the Morning ( as I may so speak ) . So David chooseth the Morning-season : † † Psal. 5.3 . My Voice shalt thou hear in the Morning , O Lord ; in the Morning will I direct my Praier unto thee . It is a good Thing to ‖ ‖ Psal. 92.2 . shew forth thy loving-kindness in the Morning . (*) (*) Psal. 119.147 . I prevented the drawning of the Morning , and cried . And again ; (†) (†) Psal. 139 18. When I wake , I am still with thee , saies he ; He gave God the first of his fixed and settled Thoughts . Is is recorded of our blessed Saviour , that he (‖) (‖) Mark i. 35. rose up in the Morning , a great while before Day , to go into a solitary Place to pray . And 't is said of the Apostles , that they [*] [*] Acts 5.21 . entred into the Temple early in the Morning . So we should enter into our Closets early in the Morning ; and make it our first business and employment to converse with God , and commune with our own Hearts , to betake our selves to Praier , and to [l] [l] Who reade a Chapter when they rise , Shall ne'er be troubled with ill Eyes . Herbert's Poem-charms and Knots . Reading of the Scripture , and to give our selves to Meditation .

And surely ( as a [m] [m] Dr. Jackson , V 3. p. 92. great Divine saies excellently ) If Men would give some divine Precepts or Sentences full possession of their Morning Thoughts , these would serve as so many Armed Men , to keep out the Suggestions of the Devil , the World , and the Flesh , from entring into their Hearts . [n] [n] — Et ni Posces ante diem librum cum lumine , si non Inten les animum studiis & rebus honestis ; Invidia , vel amore vigil torquebere . Horat. Ep. l. 1. ep. 2. The filling our Minds , and possessing our Hearts with serious holy Thoughts in the first place , as soon as ever we wake in the Morning , is an excellent Means to prevent those frothy vain Thoughts , which are apt to arise in empty Hearts : As , you know , the taking a good Draught in the Morning , is the way to keep out the Wind , which would offend and troubled an empty Stomach . When we first open our Eyes in a Morning ( as a [o] [o] Dr. Tho. Guodwin of the Van. of Thoughts . p. 32. worthy Doctor does well illustrate this matter ) many Vanities and Businesses stand like earnest Suiters , or as diligent Clients at Lawyers Doors , waiting to speak with our Thoughts , and ready to press and croud in upon us : but let us speak with God first , and he will say something to our Hearts , will fix and settle them for all Day .

The Morning is a special Opportunity to be carefully redeemed ; and the rather to be redeemed , because by redeeming the Morning , we are likely to redeem the whole Day following . If a Watch or Clock be wound up well in the Morning , 't will go right , and keep true all the Day after : So tho winding up of our Hearts by devout Meditation in the Morning , will be a means of our regular Proceeding to the Close and End of the Day following . If we awake with God in the Morning , we are likely to walk with God all the Day long . Our doing God service in the Morning , will stand us in stead all the Day after : will engage and oblige us , dispose and encline us to keep a Decorum all the Day , and to do nothing unworthy of our Morning's Work .

The serious Consideration of the Goodness and loving Kindness of God towards us , his Watchfulness over us , Protection , Preservation , Refreshment of us the very Night past ; will make us study to render suitably to such a Mercy ; and to live to him all the Day , who gives us , as it were , a new Life every Morning . Our labouring to get our Minds and Hearts , early and throughly poslest in the Morning , with quick and lively Apprehensions , and powerful , deep Impressions of the glorious , divine Attributes and Perfections , of God's Greatness , Holiness , Justice , Omniscience , Omnipresence , will keep us close to God and our Duty all the Day . Our being with God in the first place , as soon as we are up every Morning ; this will season our Hearts , spiritualize our Affections , aw our Consciences , and be a means to regulate our Actions , and to sanctify our Employments , Carriages and Converses the whole Day following .

Whereas if we neglect God in the Morning , God may justly leave us to our selves all the Day after . If we venture to go into the World , before we have first go●● to God ; we rashly rush into Danger , because we take not God along with us ; whose Presence , Guidance , Grace and Strength , is our only Safety and great Security against the Malignity and Evil of the World . If we don't in the Morning , and Beginning of the Day , implore the divine Presence and Assistance , and beg God's Providence over us , Direction of us , and Blessing upon us : If we seek not God , before we seek the World , before we seek our selves , we are likely to do nothing but mis-carry in every Thing all the Day : We are apt to be caught in every Snare , to be overborn by every Corruption , and overcome by every Temptation : and therefore be sure to redeem the Morning-Season .

The fourth Particular Opportunity to be redeemed .

4. The Society and Company of the most Religious and Godly , is another Special Opportunity , to be presently laid fast hold on , and faithfully made good Use of .

You have here an occasion of doing good , by your serious and savoury Speeches . Honest Hearts will presently close with them , receive and embrace them , entertain and accept them , and not slight and reject them , scoff and mock at them .

Further ; You have here an occasion of receiving good , from other's suitable and seasonable Discourses : you may be edified by their Gifts , profited by their Graces , quickned by their Affections , encouraged by their Examples , recovered by their Reproofs , directed by their Counsels , assisted by their Praiers , instructed , strengthned , and comforted by their Experiences . When you come in company with able , godly Ministers , or knowing , experienced Christians , you may put Cases , and have them resolved : propound Doubts , and have them satisfied : you may light your Candle by their's : you may kindle your Coal at their Fire , and stay and warm your self well before you go away . Godly Company is an Opportunity to be prized , and improved . Whenever you enjoy good Company , make the best of it . Let not carnal Bashtulness , nor a vain and worldly Heart ( which is apt to seek idle and unprofitable Discourse ) hinder and deprive you of the Profit and Benefit , which may be reaped by godly Society .

The last Particular Opportunities to be redeemed .

5. And lastly ; The particular Seasons of practising and performing particular Duties ; of getting and encreasing , acting and exercising particular Graces ; these have a special , commodious Fitness , for the doing , or receiving some particular Good , and ought accordingly to be embraced and improved by us .

When we know a Person ( a good Man especially ) to be in real Necessity , and great Extremity , then is an Opportunity of exercising Charity , in giving liberally according to our Ability . When another has wronged and injured us , then we have gotten a good Occasion of exercising Charity , and shewing Mercy , in free and full Forgiveness . When a Brother is fallen into Sin at any Time , then it is a Season to * * Gal. 6.1 . restore such an one in the Spirit of Meckness . When any Person is flexible and tractable , yielding and pliable , being melted and mollified by an afflictive Providence , or moved and enclined to hearken to us , by Dependance on us , Expectation from us , or any Relation and Obligation to us ; we have a fair Opportunity to deal with such an one , at such a Time , for the furthering of his spiritual and eternal Good .

When any are cast upon Sick-beds , and are somewhat awakened and softned by God's Hand , then they are prepared for your Hand ; you may the more easily work upon them . When any have newly received a Benefit from us , or hope to be shortly beholden to us , and so are ready to think well of us , and to take all well from us ; then we may reprove , admonish , exhort them , with a comfortable Hope of happy Success , and good Effect .

The Conscience of a Man is a nice and sullen Thing ; and if it be not taken at fit Times , there is no meddling with it .

And so likewise in respect of our selves ; when we have received any fresh Mercy from God , or are actually enjoying the Blessings of God , and tasting how good and gracious the Lord is , then is an Occasion of stirring up our selves to Praise and Thanksgiving . When we lie under an heavy Affliction , then it is a Season of acting and exercising Faith , Repentance , Patience : a convenient Season for Self-Examination , sound Humiliation , earnest Supplication , and thorough Reformation . When we find a secret Chearfulness of Spirit , then it is a Season to spiritualize our Joy and Gladness , to think upon God's Mercies , to recount his Benefits , to set forth the Praises of our Creator , Preserver , and Redeemer . * * Jam. 5 13. Is any merry ? let him sing Psalms . When we find any Sadness growing upon our Spirits , then it is a Season to spiritualize our Sorrow and Sadness : to mourn and grieve for our Sins especially : to weep in secret for them , to confess and acknowledg them , and pray against them .

Once more ; When at any Time [p] [p] We must not measure our Time by the length , but by the weight ; not by its greatness , but by its worth . Let us not in asure our Daie● ( as we do ) by the motion of the Sun which we see , but by the shining of the Sun of Righteousness upon our Souls : not by the celestial Bodies , but by the celestial Inspirations . — As to the purposes of Holiness , and getting nearer to Heaven , one moment , when the Spirit of God is upon us , and strongly possesses our Mind with good Things , and breaths into us holy Affections , is worth many Hours , yea Daies and Years when that is not with us , or doth not so powerfully incite us . D. Patrick's Div. Arithm. p. 37 , 38. the holy Spirit of God , joining with the good Word of God , or concurring with the Providences and remarkable Works of God , does strongly work upon our Minds , and sweetly and powerfully move and stir our Hearts and Affections : When the Spirit instills any good Motions into our Souls , and kindles any good Desires in our Hearts , and kindly draws us on to holy Purposes and good Resolutions ; This is a special Opportunity indeed : This is Temporis Articulus , the very Nick of Time , which must be taken on a suddain , or it 's presently lost to our great Disadvantage . Do not fail to strike , while the Iron is hot . Step into the Pool , whenever the Angel stirs the Water . Lanch out immediately , whiles Wind and Tide serve . When you feel any gentle Gale , spread open your Sail : This Wind blows when and where it listeth : You know not how soon this Wind may turn . Whenever the Spirit knocks , open the Door : [q] [q] Rara hora , brevis mora . O si durâsset ! Bernard . you know not how soon he may have done , how quickly he may be gone . Delicata res est Spiritus Sanctus , saies Tertullian ; The Spirit of God is a nice and delicate Thing : it is soon offended , and quickly grieved . And therefore subject your selves to the Working of the Spirit ; and work with the Spirit , while the Spirit is at work : Gladly receive every Impression of this immediate , gracious , free Operator : Welcome every Suggestion , of this blessed Monitor : Let every Inspiration find thee , as the Seal does the Wax , or the Spark the Tinder . Kindly entertain all its Visits , and readily obey all its Motions : follow them home ; don't check and quench them , stifle and smother them : Never suffer them to die and decay , to languish , and perish , and come to nothing . Do the Particular Duties , the Spirit calls you to : Get , and grow in the special Graces , which the Spirit is ready to beget and encrease in you . Run freely and willingly , so soon as ever you feel and perceive that the Spirit draws you . If you don't stir when the Spirit moves , and act when it works ; you may drive and chase away the Spirit , and so lie dull and dead , graceless , and helpless , and hopeless for ever .

And thus I have open'd and explain'd the Duty ; and shewn you particularly , both what it is to redeem the Time , and what the Time is that is to be redeemed .

The Sum of all is briefly this ; that our whole Life-time , and every particular Occasion afforded us in it , must ( whatever it cost us ) by all means be laid hold on , and improved by us , for the Glory of God , and our own and others spiritual Advantage .

CHAP. III. The Grounds and Reasons why we ought to redeem the Time . The Special Reason laid down in the Text ; because the Daies are evil . What to be understood by evil Daies . Daies are said to be evil , not inherently , but adherently , or concomitantly ; by reason of any sinful , or penal Evil that befalleth in them . The Evil of the Day , is either General , or Special : General ; the Shortness and Trouble , which does accompany the Time of this Life . The Particular Evil of the Day is , when any special Evil takes place in such a Time . The particular Evil of the Apostles Times three-fold . It stood ( 1. ) in dangerous Errours and false Doctrines . ( 2. ) In the vicious and wicked Lives of scandalous Professors of the Gospel . ( 3. ) In sharp and hot Persecutions . How far these several Evils are to be found in these our Daies . Our redeeming of the Time , and endeavouring to grow better our selves , is the ready way , and only means to make the Evil Daies better .

The Special Reason laid down in the Text.

I Come now to the Grounds and Reasons of this Duty . There is a special Reason laid down in the Text. I shall first fully speak to that , and then I shall add some others to it . The Apostle here presseth Christians to redeem the Time , with this Reason or Argument , because the Daies are evil .

Now what is here to be understood by [ evil Daies ] ? Daies are said to be good or evil ( saies [a] [a] Bayne in loc. Mr. Bayne ) according to that which befalleth in them : As a good Time , when matter of Commodity or Merriment is in hand : and an evil Time , when the contrary . The Hebrews call those Daies evil , which are full of Troubles and Dissiculties ( saies [b] [b] Beza in loc. Beza ) . Daies are not morally evil : They are said to be evil , not inherently , but adherently , or concomitantly , by reason of any moral and sinful , or penal and troublesome Evil , that prevails and takes place within the compass of them .

Now the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Evil of the Day ( as Christ * * Matth. 6.34 . calls it ) is either General , or Special .

The General Evil of Daies or Times .

1. The General Evil , is the Shortness , [c] [c] Omnia ad quae gemimus , quae expavescimus , tributa vitae sunt . Sen Ep. 96. Trouble and Misery which does accompany the Time of this Life . Of this Jacob speaks : † † Gen. 47 9 Few and evil have the Days of the Years of my Life been . In this sence ( saies [d] [d] Dies malos duae res faciunt , miseria hominum & malitia , &c. Istos putros qui nascuntur interrogemus , quare à ploratu incipiant , qui & ridere possunt . Nascitur , & statim plorat : post nesc●o quet dies ridet . Quando plorabat nascens , propheta suae calamitatis erat . Lachrymae enim testes sunt miseriae . Nondum loquitur , & jam prophetat in labore se futurum , in timore . August . in Text. Hom. 10. inter 50. St. Austin ) the Daies were ever evil since Adam ? Fall , because Mankind has been subject to Misery ever since . Let us ask the Children newly born , saies he , why they begin with weeping , that are capable of laughing . The Child is born , and cries immediately : he laughs not till I know : not how many Daies after . By crying as soon as it came into the World , it became the Prophet of its own Calamity . Its Tears are the Witnesses of its Misery . Before it is able to speak a Word , it foretells the manifold Labours and Sorrows it is born to go through in this World .

We may likewise reckon into the general Evil of Times and Daies , that [e] [e] Dies mali unt , id est , tempus hujus vitae plenum est tentationibus amp ; laqueis peccatorum . Estius in loc . common Wickedness which is to be found in the World in all Ages of the World . No Time or Age , but may be denominated evil , from the [f] [f] Mali sunt , non à temporis vitio , sed hominum qui in tempore vivunt , Id. ib Non suá naturá : sed propter hominum malitiam , quae in iliis grassatur . Sunt igitur mali , i. e. peric●lorum ab impits hominibus plem . Zanch. in loc. evil Men and evil Manners thereof .

2. The particular Evil of the Day , is , when any special Evil takes place in such a Time : And thus we must understand the evil Daies in the Text , of some Particular Evil that reigned in them ; because it is spoken with an Eminency of those Times .

Now the Evil of those Times was three-fold ; There was the Evil of Errour : the Evil of Loosness of Life and Manners : and lastly , the Evil of Persecution .

The first Particular Evil of the Apostles Daics , and ours .

1. The Evil of those Times stood in the Errours and salse Doctrines , which were vented and broached in the Church , and began to spread like a Gangrene . That which made those Daies Evil , was , the great Danger from Seducers , by reason of their * * E●h 4.14 . slight and cunning Craftiness , whereby they lay in wait to deceive : Lay in wait , as a Thief to rob ; or as a Fowler , to take silly Birds : and † † 2 Pet. 2.3 . made Merchandise of People with feigned Words : And by good Words and fair Speeches , by plausible Pretences and Discourses , deceived the Hearts of the ‖ ‖ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 16.18 . Simple , of easy and seducible Persons , That which made those Daies evil was , those (*) (*) 2 Pet. 2.1 . damnable Heresies , slily brought in by false Teachers : and the (†) (†) 2 Pet. 3.17 . Errour of the Wicked ( as it is called by St. Peter ) . Such Errour in Judgment , as disposed Men to Wickedness in their Conversations .

Now this Evil of Errour , is to be found in ours , as well as in the Apostles Daies . The Times we live in , are Times of Seduction , erroneous Times . What a strong Head has Atheism gotten in this our Land , in these our Daies ! God governs the World now by Wisdom , which might sufficiently convince Men of his Deity : But because there are now no more visible sensible Appearances of his Power in the World , in the immediate exemplary Punishment of Sinners , therefore they fear and acknowledg him no more . And how doth Atheism in Life and Affection lead too too many to a radicated Atheism in Judgment and Opinion ? How many of the Gentry of this Nation are miserably tainted and poisoned with it ? So that our Nation comes far short of the State and Condition of the Heathen Rome , which Cicero thus describes ; [g] [g] Pietate , ac Religione , atque hâc unâ Sapientiâ , quod Deorum immortalium numine , omnia regi , gubernarique perspeximus , omnes gentes nationésque superavimus . In Piety , and Religion , and in this one piece of Wisdom , that we have known and acknowledged that all Things are ruled and governed by the Power of the immortal Gods , we have excelled all Nations and People in the World . How far are we this Day from deserving such a Character as this ?

When Atheism , Socinianism , Arminianism , Antinomianism , Quakerism , Popery , have broke in like a Floud : when Errours and Heresies have made such an Inrode upon us , and spread so far and wide among us : When so many so boldly deny the Providence and very Being of God , the Immortality of the rational Soul , and a Life and State of Retribution in another World ; the Divine Authority , Perfection , and Perspicuity of the sacred Scriptures , the eternal Duration of Hell-torments , the Divinity and Satisfaction of our Saviour Christ , the divine Institution of the Lord's-Day ; deny the Necessity of the Moral Law , disown Original Sin , and any such Thing as Special , Effectual , Discriminating Grace , infallibly securing the Event as to the Elect : assert Perfection , contend for Papal Infallibility , plead for Idolatry , and gross Superstition ; and design , and endeavour , and hope to make Popery become the Religion of the Nation ; it concerns you surely carefully now to redeem the Time .

The Evil of Errour mightily prevails in these our Daies . Seducers and Impostors are subtil and industrious ; and Errour is of a catching , spreading Nature : therefore ( as St. Paul said to the Corinthians ) * * 2 C●r. 11.3 . I fear , lest by any means , as the Serpent beguiled Eve through his Subtilty , so your Minds should be corrupted from the Simplicity that is in Christ . Take heed that the Leprosie get not into your Head : ( In that case , you know , the Priest was to pronounce a Man † † Levit. 13.44 . utterly unclean . ) That Errour take not Possession of your Mind , for that is the Eye , the leading Faculty : and it it slip into the Mind , and Judgment , it will steal and creep into the Conscience , and that is so active a Faculty , that it will engage all . O do your utmost and best endeavour to keep your selves clear and free from the foul and infectious Errours of the Times you live in . ‖ ‖ 2 Pet. 3 17. Beware , lest ye being led away with the Errour of the Wicked , fall from your own Stedfastness .

1. Be not too credulous . (*) (*) 1 Joh. 4.1 . Believe not every Spirit : not every one that pretends to a Spirit of Truth , acting and breathing in him . Now the Air abroad is so pestilentially infected , take heed what Air you suck in . be very wary what Money you take , since the Markets are so full of adulterate Coin .

2. Be careful to avoid the Meetings , and to shun the Society of Seducers . From (†) (†) 1 Tim. 6.5 . Men of corrupt Minds , and destitute of the Truth , from such withdraw thy self : Don't venture to keep them Company , and to take their Breath , who have the Plague of wicked Errour upon them , and whose Converse is Death , and the eternal Ruin of your Souls . Forbear to hear their Discourses , or to read their Writings . You are bidden indeed to (‖) (‖) 1 Joh. 4.1 . try the Spirits : that is , to try all you hear ; but you must not be bold to hear all , when you can shift it . The Wise Man forbids that ; * * Prov 19.27 . Cease , my Son , to hear the Instruction that causeth to err from the Words of Knowledg . Remember the sad Event of Eve's Rashness , in venturing to listen to the Discourse of the Serpent .

3. And that you may be the better secured from Errour , labour to get a good Understanding of your Catechism : to be well grounded in the Principles and Essentials , and setled in the radical sundamental and practical Truths of Religion , and throughly acquainted with the Necessaries to Salvation . Do not stick to say with [h] [h] Fateor me Catechismi descipulum . Luther , I confess , I am still a Learner and Studier of my Catechism . Learn it your selves , and teach it your Children and Servants , understandingly .

The want of Peoples being well instructed , and throughly grounded in the Principles of Religion , is a great [i] [i] If this Duty of Catechising be neglected , we may preach our Lungs our , if we will , but wich little Effect ; When we have spent all our Wind upon the Ears of our People , their Hearts will be still apt to be carried away with every Wind of Doctrine . Ep. Hali's Peace-maker . p. 202. Reason of the many Errours that have been so rife in these late Times . Men have not lyen fast in the Building , upon the Foundation ; and therefore it is , that they have so easily been tumbled up and down like loose Stones . Converse with your Catechism .

4. And confirm your Belief of the Divinity of the Scripture , by getting rational Evidence , and an inward Sence and Experience of it . And search , and study the Scriptures ; and compare the Doctrines taught by Men with the Word of God , and try and examine them by that Rule .

5. Again ; Beg the Spirit of Truth , to lead and guide you into all necessary Truth . As it is not a strong Constitution that will secure you from the Plague , so it is not your best Parts that will preserve you from the Infection of Errour , if the Spirit of God do not keep and protect you ; if the Spirit of Christ , the Spirit of Truth withdraw from you .

6. Add to all , your earnest Endeavour to get your Hearts * * Rom. 12.2 . Heb. 13.9 . 2 Pet. 3.17 , 18. renewed , and seasoned , and * * Rom. 12.2 . Heb. 13.9 . 2 Pet. 3.17 , 18. stablish'd with Grace ; which will prove an excellent Preservative , a soveraign Antidote and Defensative against the Contagion and Infection of Errour . Any Errour will easily slip into an ignorant , uncatechized Head ; and an unmortified , unsanctified , ungràcious Heart . The † † 2 Tim. 3 6. silly Women , that were led captive , were such as were laden with Sins , led away with divers Lusts . So they were ‖ ‖ Jude vers. 4. ungodly Men , who turned the Grace of our God into lasciviousness , and denied the only Lord God , and our Lord Jesus Christ . They that walk in loose Garments , soon take Wind : Loose Lives will gather in and breed loose Principles . If you don't take in sufficient Ballast of Grace to settle you , you will be tossed to and fro , and carried about with every Wind of strange Doctrine . If you want a good Biass of Sincerity for God , carnal Interests and Ends will easily mis-lead you . If you be devoid and destitute of Grace , you will be proud and conceited , rash and unwary , you will never distrust your selves , you will never weigh and consider Things well before you take them up . Want of Grace , will also breed an Itch of vain Curiosity in your Minds , and cause you to linger and hanker after Novelties . Further ; your depraved Wills will have a malign Influence on your Understandings ; and your carnal Affections will too often bribe and pervert your Judgments : so that whatever your Wills and Affections are vehemently set upon , must be allowed by the Authority of your Judgments , and secretly , if not openly maintained and pleaded for . Those various Opinions about the Chief Good , might arise and proceed from their Over-affection to some created and inferiour Good . Your foul Stomach will infect your Brain : your unsound Heart will cause a corrupt Head . And an ill Life will engage you to entertain and take up such corrupt Principles , as may favour and foster your Viciousness , give allowance and countenance to your Wickedness . Your Sin will become the Root of Errour . If you be loth to be ruled by the Laws of Christ , you have a Temptation from your own Lusts to turn to Antinomianism . As Luther said , that Every Man had a Pope in his Belly ; So , every wicked Man has an Heretick in his Breast . And let me moreover tell you , that without Grace you will never taste and savour , rellish , love and like the Truth ; or have any sensible , sweet , experimental Knowledg of it , which may engage and keep you close to it . The Truths of God are so suitable to a gracious Heart , that it quickly closeth with them : But the Errours of the Wicked are slatly against such and such practical Impressions upon the Soul of a Christian . A gracious Person has a good Complexion and Constitution of Soul , which disgusts and disrelisheth whatsoever is contrary to it . And therefore many an Errour lies but unevenly and untowardly in a good Man's Mind , when presented to his Thoughts ; And when an honest-hearted Christian hears some Sermon or Discourse that is erroneous ; though he be not able handsomly to detect , and logically to lay open the Nature , and Danger of the Errour ; yet it goes against him ; he cannot down with it ; he finds a strong Antipathy against it , he has ( not by Inspiration , but by real [k] [k] See Mr. Baxter's Unreason . of Infid . His 2d Discourse there , on 1 Joh. 5.10 . p. 116 , 117 , 127 ; 128 , 158 , 161. Impression on his Soul ) a Witness within himself against it ; an inward Sense , that disapproves it ; a new Nature , that nauseats , rejects , and rises against it . Just as the Sea , by the Strength of its Nature , casts up , works out , and purgeth it self of those Straws and Sticks , that Filth and Dirt , that Frippery and Trash , which flowed into it with the River-water . And therefore get a Principle of Grace into thy Heart , as ever thou wouldst keep Errour out of thy Head . And be sure to * * 1 Tim. 1.19 . hold a good Conscience , that you may be able to hold the Doctrine of Faith , † † 1 Tim. 3.9 . Hold the Mystery of the Faith in a pure Conscience : Like heavenly Manna , let it be kept in a Pot of pure Gold .

By all means labour to be ‖ ‖ Tit. 2.2 . sound in the Faith ; and (*) (*) 2 Tim. 1.13 . hold fast the Form of sound Words : Resolve , by the Help of God , to (*) (*) 2 Tim. 1.13 . hold it fast against all Temptations to let it go : Hold it fast in Faith and Love : Let the Grace of Love even glue you to the Truth , and constrain you to a firm Adhesion to it . (†) (†) 2 Thess. 2.10 , 11. Receive the Love of the Truth , that you may abide in the Truth , and may not be given over to strong Delusions , to believe a Lie .

(‖) (‖) Jude 3. Contend earnestly for the Faith , which was once delivered unto the Saints . Vigorously oppose fundamental Errours , such as directly , or reductively , expresly , or by necessary Consequence , destroy the Articles of our Faith . Contend for fundamental Truths : for these especially , and most earnestly ; but not for these only . Contend for all Truth ; ( All Truth is valuable ) for the least Truth : The very Parings and Filings of Gold are precious . Contend as well for that , which is not acknowledged to be necessary to Salvation ; as for that which is accounted commonly and ordinarily necessary , though not with an equal Contention . We are chiefly to look to the Foundation , or else the House will certainly fall : But yet we must look to the Tiles of the House too , or else the Rain will beat into the House , and in time the very Foundation may rot , and moulder , and perish . If we neglect those Truths which are not fundamental , we may in Time be brought to neglect Fundamentals themselves .

Yet in smaller Errours be content to bear what you cannot cure . Very good Christians may have ( as it is said of St. Cyprian ) naevos in candido pectore ; here and there a Mole or Mark in otherwise a fair and clear Breast . Very honest Hearts may have some lighter Errours in their Minds , some Mistakes or other in their Judgments , which ought to be prudently tolerated , rather than brotherly Peace and Union be broken and violated , or Christian Love and charitable Affection be withdrawn and alienated . Wisely and carefully distinguish between those Differences in Opinion , which are as the striving of one Israelite with another ( which is the Lord [p] [p] Advanc , of Learn . l. 9. p. 473. Verulam's elegant Comparison ) and those pernicious damnable Heresies , which are as the fighting of an Egyptian with an Israelite : You must , with Moses , be mild and gentle , fair and peaceable in dealing with the former ; but sharp and severe in oppugning and suppressing the latter .

Take care that you your selves don 't desperately fall into the gross and grievous Errours of the Times you live in : And take all Opportunities , according to your Abilities , to inform and instruct , to gain and win and bring over the erroneous and incredulous , to the * * Tit. 1.1 . acknowledging of the Truth , which is after Godliness .

That is the first ; Redeem the Time , because the Daies and evil : Daies , in which dangerous Errours and false Doctrines are vented and propagated .

The second Particular Evil of the Apostles Daies , and ours .

2. The Evil of the Apostles Times stood in the vicious and wicked Lives of scandalous Professors of the Gospel .

The Daies are Evil ; that is ( saies [m] [m] Dies malos esse dicit , h. e. omnia scandalis & corruptelis esse plena , ut difficilè sit pios manere illaesos . Calv. in loc. Calvin ) all Things are full of Scandals and Corruptions : insomuch as it 's hard for those that are good to be kept free from hurt , to be preserved untainted with the Infection of the Times .

And in this Sense , the Daies we live in , are evil Daies too .

The present Age , is an ungodly Age. † † Matt. 24.12 . Iniquity everywhere abounds . Great and gross Irreligion and Profaneness , extreme Loosness and Licentiousness , boundless Sensuality and Voluptuousness , immeasurable Gluttony and Drunkenness , beastly Wantonness and Uncleanness , prodigious Pride and Haughtiness , bitter Animosity and Revenge , malicious Slandering and Backbiting , rash and uncharitable Judging and Censuring ; Lying , Swearing , Subornation , Perjury , Cursing , Sabbath-breaking ; Unthankfulness , Unfruitfulness , Want of Humiliation and Reformation under Variety of sore and severe Judgments , Carelesness of God's Providences , Contempt of his Word and Ordinances , Abuse of his blessed Spirit , Playing and Drolling with Scripture , Mocking at Religion , Scoffing at Holiness , and Enmity against Purity and the Power of Godliness , are now rife and common , the reigning and crying Sins of this Land and Nation .

Now what should we do , to make a good Vse , and due Improvement of such evil Daies as these ? I answer ;

1. Are the Daies thus evil ? let us then , in a right manner , be troubled at the Evil of them . It is said , that * * 2 Pet. 2.8 . righteous Lot , dwelling among the filthy Sodomites , in seeing and hearing , vexed his righteous Soul , from day to day , with their unlawful Deeds . [ He ] vexed [ himself ; ] was active in it . Saint Peter expresses more in this than in the former Verse ( as Calvin observes ) to wit , that Lot did [n] [n] Nempe quòd voluntarios cruciatus justus Lot subierit , Calv. in loc. voluntarily and willingly afflict himself : He did it freely ; he was not forc'd to it . He [ vexed ] himself ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 'T is [o] [o] Est Metaphera à to●mentis ducta . Gethar . in loc. a Metaphor drawn from Torments , ( says Gerhard ) [p] [p] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Rich Man being in Torments , Luke 10.23 . The same Word is used to set out Hell-Torments . This good Man continually tortured and tormented himself : He lived a grievous painful Life ; labouring no less , than if he had laien upon the Rack . It was a kind of Hell upon earth to him , to see and hear such Things among them . They gave him Ground and Cause enough of Trouble and Grief , by their Impieties and Impurities ; and his righteous Soul could not but work upon that Matter , and vex and afflict himself therewith .

The gross Wickedness of ungodly Men , is contrary to the gracious Temper , and new Nature of a good Man : and therefore he is no more able to bear it , than the Stomach can bear that which it nauseates . As a musical Ear will be offended with any harsh Sound ; So Sin grates upon a godly Man , and is a Discord to him . At his new Birth there was implanted in his Nature a true Zeal to the Cause and Interest of Righteousness and Goodness in the World : an inward Sense of its Beauty , Excellency , and Usefulness in the World : and a clear Conviction , and strong Apprehension of the Vanity , Unprofitableness , and Mischievousness of Sin in the World . The righteous Man has a real Dislike of , a mighty Prejudice , and inward Antipathy against Sin , as Sin : He hates Sin , and loves Holiness heartily , wherever he finds it ; and really wishes that there were no such Evil as Sin in the World . He is of another Spirit than wicked Men are : of a better Constitution , of a purer and more refined Temper . His new Nature and Disposition is directly contrary to that which is evil : and therefore , whenever he sees it , wherever he meets with it , it is a Vexation and Torment to him .

So holy David seriously laid to heart the Sins of others , was deeply affected with them , and heavily afflicted for them . * * Psal. 119.53 . Horrour hath taken hold upon me , because of the Wicked that forsake thy Law . ‖ ‖ Verse 136 , 139. Rivers of Waters run down mine Eyes , because they keep not thy Law . † † Verse 158. My Zeal hath consumed me ; not because I have Enemies , and these Enemies despise me ; but , because mine Enemies have forgotten thy Words . I beheld the Transgressors , and was grieved ; because they kept not thy Word . (*) (*) Psal 69.9 . The Zeal of thine House hath eaten me up ; and the Reproaches of them that reproached thee are fallen upon me . When he was in Trouble , he testifies his Sorrow for the Reproaches that fell upon God , as if he himself had been reproached . And the Prophet Jeremy could say ; (†) (†) Jer. 13.17 . My Soul shall weep in secret Places for your Pride . And the Saints in Jerusalem are described to be (‖) (‖) Ezek. 9.4 . Men that sigh , and that cry , for all the Abominations that be done in the midst thereof . And you know St. Paul is very famous for this Affection : In the case of the incestuous Person he wrote unto the Corinthians [*] [*] 2 Cor. 2.4 . with many Tears , out of much Affliction and Anguish of Heart . I fear , lest when I come again ( saies he ) my God will humble me among you , and that I shall bewail many which have sinned already , and have not repented of the Vncleanness and Fornication , and Lasciviousness which they have committed : [†] [†] 2 Cor. 12.21 . * * Phil. 3.18 . Many walk ( saies he ) of whom I have told you often , and now tell you , even weeping , that they are the Enemies of the Cross of Christ .

1. O that it might be thus with every one of us : Let a Time of others Sin , be the Time of our Sorrow Let it greatly trouble us , to see our good God wronged , our heavenly Father abused , and his holy just and good Law broken and violated ; To see the Gospel dishonoured , and Religion discredited : To see Satan pleased and honoured , and his Kingdom strengthned and advanced by the Wickedness of the Wicked : To see the precious Souls of Sinners hazarded and endangered by their own wilful Sin and Wickedness : To observe rarional Creatures living like mere brute Beasts ; Baptized Christians acting like very Devils incarnate : To find Men rebelling against Light , resisting a Reproof , loath to be reclaimed , hardned in their Sin , and hating to be reformed : To see so many Fools and Mad-men besotted and bewitch'd , cruel to their own Souls , and Enemies to their own Peace ; refusing all Helps of Health and Cure , contemning the Means of their Recovery , fond of a Disease , in love with Slavery , devoted to their Enemy , courting their own Misery and Calamity , chusing Death rather than Life , eternal Life ; walking apace in the broad Way that leadeth to Destruction , running on in the Way to Hell , the Way that goeth down to the Chambers of Death : To behold so many stabbing themselves to the very Heart , greedily swallowing their own Poison , running into Pest-houses and infected Places , drowning themselves in Destruction and Perdition , and casting themselves into intolerable , eternal , unquenchable Flames .

2. And let us moreover mourn to see so much Hurt and Misohief done in the World by others open Sin and Wickedness : To see Sin become so fashionable and creditable : To behold so many corrupted and infected , hardned and confirmed in Sin and Wickedness , by the ill Examples of loose Livers and vicious debauched Persons : To discern the heinous , provoking Sins of notoriously wicked Persons , hastening and pulling down Judgment after Judgment upon the Land of our Nativity , and the Places of our abode : To see Sin spread , this spiritual Plague encrease , and a Cloud of divine Wrath and Judgment gathering , and growing thick and black , and hanging over our Heads , ready to drop and shower down upon us . Let us be so publick spirited , as to be troubled , exceedingly troubled , that so much Mischief , publick Mischief , should be done by others Sins : That so many should be drawn into Sin , or brought under Suffering , by the common and open Wickedness of the Wicked .

3. Farther yet ; Let it be a Thing very grievous to us , to meet with a Sort of Men , who instead of perplexing and tormenting themselves with the Sins of others , do please and delight , recreate and refresh themselves with the Sins of others ; Do tempt and entice them into Sin , and hearten and harden them in their Sin : Who are so far from troubling themselves at others Sins , that they * * Rom. 1.32 . do the same , and have pleasure in them that do them : Who make themselves merry with those Sins which make the Land mourn ; That will laugh at Lewdness , and make a mock at Sin , and hear the Relation of another's Wickedness with an inward Tickling , and secret Delight ; As if the Reproach and Dishonour of God were a very good jest , and the eternal Damnation of immortal Souls were a Thing fit to make sport with .

4. Once more ; Let it make our very Hearts ake , to take notice-of some , who instead of vexing themselves with the unlawful , ungodly Deeds of the Wicked ; do daily vex and afflict themselves with the lawful and godly Deeds of the Righteous : Who miserably trouble and torment themselves with the Goodness and Holiness , and not with the Vileness and Wickedness of others : Who storm at others Strictness , and fret and fume at others Forwardness in the Way of Holiness ; and are mad at heart , that any that live among them refuse to run with them into all Excess of Riot : To whom the very Presence and Company of a good Man is oftentimes as offensive and troublesome , as would be the visible Appearance of the Devil among them : Who heartily vex to hear at any Time any serious , savoury , good Discourse from them ; and are tormented before their Time by the gracious Lives , and good Conversations of serious , conscientious Christians .

5. And after all ; Let it be no small trouble and grief to us , to find so few troubling themselves with such Matters as these . That Men , too generally , should only regard themselves , and mind their own Bags , and Backs , and Bellies , and Bodies ; and feel nothing but that which touches their outward Estates , and nearly concerns their worldly Interests ; but wholly neglect and disregard the Cause and Interest of God and Goodness in the World . That so many , so patiently , can see , and hear , and bear any open and common Wickedness ; and if they can be respected themselves , matter it not much tho' God be dishonoured : So they themselves be pleased , care little or nothing though God be displeased : and if they themselves can but get gain , let God and Religion lose what they will for them . That Men should count it a piece of over-much Righteousness to take any notice of others Faults ; and think it enough to cry God mercy for their own Sins , without afflicting and tormenting themselves with the Sins of others . That Magistrates should be so little sensible of daily Affronts done to God . That Ministers should see their Flocks running on to Destruction , and have no more Bowels of Compassion . That Masters of Families should not at all lay to heart their Servants Offences , and frequent Trespasses against their heavenly Lord and Master . That Parents Hearts should even ake again , if any little Hurt or Illness come to their Children's Bodies ; and their Bowels never yearn at all , though mischief and Misery , through Sin and Iniquity , fall upon their Souls to all Eternity . That Men should kindly do their Neighbours any friendly Offices in Civil Matters ; relieve them , if in Want ; visit them , if they be sick ; pull out their Ox or Ass , if fallen into the Ditch ; and if their House be on Fire , presently run and help to quench it : and yet-never be affected with the sad and lamentable shiritual Estate of their Neighbours . That Men should see and suffer those about them to make Shipwrack of a good Conscience , to lose their Peace , lose Heaven , lose their God , lose their Souls ; to be just falling into Hell-fire ; to grow violently sick of the Plague of the Heart ; to die in their Sins before their Eyes , and perish in their Iniquities before their Faces ; without fetching one Sigh , or dropping one Tear for them , or speaking one Word to them , or lending a seasonable Hand to help them . How ought they to be ashamed , that can be passionatly affected in other Matters ; and yet have no Passion , no Trouble , no Tears , for the common and dangerous Sins of the Times and Places in which they live , and to which they belong ? Let us be affected with their Want of Affection upon so great and urgent an Occasion .

Are the Daies evil , in respect of evil Men , and their evil Manners ? let us be troubled at the Evil of them . That 's the first .

2. Are the Daies thus evil ? Let us then see that we be not made worse by them . Let 's * * Eph. 51.11 . have no Fellowship with the unfruitful Works of darkness ( as the Apostle adviseth ) † † Philip. 2 15. Let 's be blanieless and hurmless , the Sons of God , without Rebuke , in the midst of a crooked and perverse Nation ( as the same Apostle exhorteth ) Where you see the Apostle argues from the ill Quality , and bad Condition of those among whom they conversed : for ( as [p] [p] Erant enim eo tempore mores Judaeorum & Gentium non conversarum ad Christum corruptissimi . Grotius in loc. Grotius observes ) the Lives and Manners , both of the Jews , and unconverted Gentiles , were at that Time exceeding corrupt .

And here the Argument holds these two Waies ;

( 1. ) It concern'd the Philippians to be sincere and upright , [q] [q] Quod agerent inter maloi , qui pro animi sui pravitate etiam bene facta criminarentur . Estius in loc . because they lived with such wicked Persons , who were ready to slander that which was good ; and therefore would be sure to aggravate that which was bad . So Estius . And this same Duty greatly concerns our selves this Day , for the same reason .

( 2. ) It behoves us to be careful of our Conversation , in the midst of a wicked and adulterous , a crooked and perverse Generation , [r] [r] Vt nihil ab illis malitioe & pravit at is nobis affricars sinamus . Zanchius in loc. that we our selves be not corrupted and depraved with the evil Manners of those among whom we live . So Zanchy upon the Place . Let 's be careful to avoid all Occasions of Sin , and to resist all Temptations to tlie Sins , which reign and abound in the Times and Places wherein we live . Though we dwell among the Wicked , let 's not communicate in their . Sin , nor give any countenance to their Wickedness : But beg and use God's Grace and Help , implore and employ the divine Strength , for the overcoming and conquering the Temptations both of Men and Devils : And heartily bless God , that we are not left and forsaken of God , and given up to the reigning Sins and Vices of the Times . Let 's not be conformed to this World ; to the evil Customs and vicious Manners that generally prevail and take place in it ; nor follow a multitude to do evil . If never so many should stab themselves at their very Hearts , or drown themselves in the Thames , or sore their Houses with their own Hands to consume and destroy themselves ; would this induce any wise Man to do the like ? Why then should any offer to * * 1 Tim. 6.9 . drown themselves in destruction and perdition , to throw themselves into Hell-fire , and to cast away their Souls for ever , because many others do so ? When Vice grows into Fashion Singularity is a Vertue . When Sanctity is counted Singularity , happy is he that goeth in a Manner alone ; and walks unweariedly in the holy Path , though he has but few to bear him company in the narrow Way to Heaven . Though the common Vote should go against us , yet , with holy * * Josh. 24.15 . Joshua , le us be singular in our vertuous Choice and plous Resolution , Let us , with Noah , be upright , and walk with God , even when † † Gen. 6.12 . all Plesh have corrupted their way . Let us , with Lot , be righteous even in Sodom ; and keep our Garments underfiled and unspotted with the Flesh , even in a Sink of Sin and Uncleanness . Let 's use all possible Arts and Means , to retain our Healthfulness in a very bad and corrupt Air : to keep the Spark of Grace alive in the very midst of the Ocean : to preserve and maintain a gracious Disposition in the mids of a Deluge of Temptation . Let us labour to be like Fish , sweet and fresh in salt Water : like Pearls or Jewels , sparkling in a Dunghill : yea , to be like the Sun , shining upon a Dunghill ; whose pure Raies and clear Beams are no way polluted with the Filthiness of it . Let 's endeavour to be righteous among the Unrighteous , and zealous among those that are careless and negligent of God and Religion : And let the Coldness of the ambient Air. without , not extinguish or weaken , but fortify and strengthen our supernatural Heat within . Though we live in bad Times , yet let 's keep our selves free from the Evil of the Times . And the freer we keep and preserve our selves from the Taint and Infection of the common Corruption , we shall the more notably reprove and condemn , discourage and discountenance the reigning Sins and abounding Vices of the Times we live in . Though we be in the World which lies in Wickedness , yet let us not be of the World ; but pray to God to keep us , and endeavour to keep our selves * * Joh. 17.15 . from the Evil of the World .

Let not us be the worse for these evil Daies , for if we be made worse by them , we shall also make them worse . Let our Care and Endeavour be , to be good in evil Daies : and as the Evil of Sin abounds , let us encrease in Holiness . Farther ;

3. Let us labour , as to be good , so to do good in evil Daies : As to be good our selves , so to make others good in the worst Times that can be : By a holy and exemplary Conversation to be instrumental to their Conversion ; and , if it be possible , a Means effectual to bring the very Worst and Wickedest home to God . In the † † Phil. 2.15 , 16. midst of a crooked and perverse Nation , let us shine as Lights in the World , holding forth the Word of Life . By our vertuous Lives adorned with excellent Actions , let 's shine as so many Stars before them : and be as so many Lights set up in Towers , to direct others how to steer aright their Christian Course , and safely to arrive at the Port of eternal Rest , and the Haven of heavenly Happiness . Let us pity and pray for those who pity and pray not for themselves : let us exhort , admonish them ; rebuke , reprove them ; and ‖ ‖ Jude 23. save them with Fear , pulling them out of the Fire . Let us labour in this manner to make the evil Men of the Times as much better as we can .

By way of Motive , Consider seriously these three Things .

Mot. 1. That if we grow bad in evil Times , we can fetch no excuse from the Times for our Sins . Men are apt indeed to translate the blame of their own Actions upon the Times and Places in which they live . [s] [s] Intelligas tua vitia esse , quae put as renum . Non ego ambitiosus sum , sed me mo aliter Romae potest vivere . Non ego fumptuosus sum , sed Vrbs ●psd magnds impensas exigit . Quid nos decipimus ? non est extrinsecus malum nostrum : intrà nos est , in visceribus ipsis sed t. Seneca E0 . 50. Seneca complains of some , too ready to do so in his Daies : that would argue , and plead thus for themselves ; I am not ambitious , but no man can live otherwise in Rome . I am not extravagantly sumptuous , but the City enforces great Expences : it is costly and chargeable living in the City . But why do we deceive our selves ( says he ) ? This Evil is not from any Cause without us , it is within us , it is seated on and sticks in our very Bowels .

If our Minds and Hearts were well disposed , and rightly enclined ; Temptations would prove like Fire falling upon [t] [t] Nec interest ex quàm magna causa ( ira ) naseatur , sed in qualem perveniat animum . Sic ignis non refert quàm magnus , sed quò incidat : nam etiam maximum solida non receperunt : rursus arida , & corripi facilia , scintiliam quoque fovent usque adiacendium . Seneca Ep. 18. in sine . uncombustible Matter .

Evil Times and Places are indeed an Occasion of Sin ; but the Cause is , our own Hearts and Wills . If we would carefully watch over our selves , and above all keepings keep our Hearts , we might keep our selves * * Jam. 1.27 . unspotted from the World , in the corruptest Times and Places ; as well as others , recorded in Scripture for our Example and Encouragement , have done before us . The Badness of the Times ( as [u] [u] Of the Decelifulness of Man's Heart . p. 157. Mr. Dyke , occasionally citing my Text , notes well upon it ) did not serve with St. Paul for a Cloak to excuse our Conformity to the Times , — but as a Spur to excite us to be so much the more careful of our selves , not to be swaied with the common Stream . — And good reason have we ( saies he ) to make this use of the Corruption of the Times ; for , if the Air be generally infectious , had we not need to be so much the more strict in our Diet , and careful in the use of wholesome Preservatives ? Surely ( as the same Author adds ) the worse the Times are , the nearer grow they to their End ; and therefore so much the more apprehensive ought we to be of the Occasions of good , because the Day , in which only we can work , is declining apace , and that fearful Night approacheth , wherein none can work .

Consider ,

Mot. 2. It will be our high Praise and Glory , to be religious and holy , when the Times are profane and ungodly : To be good Husbands in redeeming the Time , when others are prodigals round about us . [i] [i] Sicut gravior is culpae est , inter bonos bonum non esse , it a immensi est praeconit bonum etiam inter malos extilisse . Greg. l. 1. Mor. c. 1. As it 's a great Sin to be bad in good Times , so 't is an admirable Vertue to be good in bad Times . It is not so praise worthy to be good in good Times , and among good Persons : But to resist the Stream of evil Times and Persons , to tug hard against Wind and Tide ; to resolve to be good , and to endeavour to do good , against all Opposition and Discouragement whatever : Not to follow others in any sinful Waies and Courses ; but to tread contrary , and to become Examples of Vertue to others ; this will tend to our great Commendation . He that can be strict among loose Livers , holy among most profane Persons , chast among the lascivious , [x] [x] Hoc multò fortius est , ebrio ac vomitante populo , siccum ac sobrium esse . Seneca Ep. 18. sober among Drunkards , modest among impudent Railers , just among Defrauders , heavenly among Earth-worms ; He is an excellent Person indeed : He deserves an Ecce to be put upon him : We may say of him , as our Saviour said concerning Nathanael , Behold an Israelite indeed ! [y] [y] Non mediocris titulus virtutis est , inter pravos vivere bonum , & inter malignantes innocentiae retinere candorem . Bern , form . 48. in Cant. This sets off the Righteousness of the Righteous , and makes it more conspicuous and glorious .

Mot. 3. Consider thirdly ; That our Redeeming the Time in this manner , is the only way to make the Evil Days better . The Reforming and Amending our selves and others , is a proper means to alter and rectify the Times . The freeing both our selves and others from the Evil that is in any of us , will surely free the Times from the Evil that is in them . Our Sins are they that make the Times to be every way so bad as they are . Our aggravated Sins are the greatest Evil of the Times ; And the Evil of Sin draws all other Evils along with it : and therefore remove the Evil of Sin , and the Times will quickly be every way well amended .

The Third Particular Evil of the Apostles Days , and in what Degrees of Ours .

3. The Evil of the Apostles Times stood also in Persecution , which was hot then , and like to grow hotter . Those Daies were Ecelesioe dies Caniculares , ( as Tertullian calls them ) the scorching Dog-Days of the Church . The Apostles were forbidden to preach in the Name of Christ ; and Christians were prohibited to name the Name of Christ . Then it was perilous for any Person to profess himself a Christian . [b] [b] Tertul , Apolog. c. 2. The Confession of the Name , was enough to make Men the Objects of a publick Odium , without any Examination of the Crime . [c] [c] Ibid. c. 3. Only the Name did precondemn a Sect unknown , and an Author of it whom they were ignorant of ; because they were nominated , not because they were convinced . [d] [d] De vestris semper aestuat carcer : — Nemo illic Christ sanus , nisi hoc tantùm . aut si & aliud , jam non Christianus . Ibid. c. 44. If you should have search'd their Prisons , you should have found them fill'd with Malefactors only of their own Religion : you could not have seen a Christian there that was a Criminal , unless it were only on this Account , that he was a Christian . But ( as [e] [e] Ibid. c 2. Nunc igitur sinominis odium est , quis nominum reatus ? quae accusatio vocabulorum ? c. 3. Tertullian argues excellently in his sinewy Apology ) if Christian be a Name of no Crime , 't is ridiculous to make a Crime of the meer Name . Yet the Heathen ( as he remarks there ) [f] [f] Bonus vir Cajus Scius tan●ùm q●òd Christianus alius . Ego miror Lucium sapientem virum repeniè factum Christianum . Nemo retractat , ne ideo bonus Cajus , & prudens Lucsus , quia Christianus : aut ideo Christianus , quia prudens & bonus . Ib. c. 3. fell so blindly into the hatred of Christianity , that whenever they gave a Testimony of the Probity of any such Person , they mingled some Expression of Exprobration for their Name . 'T was common to say , Such an one indeed is a good Man , but only that he is a Christian . And again ; I wonder that such an one , a wise Man , should of a suddain be made a Christian . To which it might have been well replied , That such an one is good , and such an one prudent , because he is a Christian : Or , it therefore appears that such an one is in truth a Christian , because he is prudent and good . [g] [g] Vt quisque hoc nomine emendatur , offendit . Tanti non est bonum , quanti est odium Christianorum . Ibid. As any was better'd by bearing this Name , he became by so much the more offensive ; For the good that was in any Christian , was not of so great Force and Power as was the hatred against all Christians . [h] [h] Oditur in hominibus innocuis etiam nomen innocuum . Ibidem . Even an innocent Name was odious in very innocent Men. The Gentiles declared themselves Enemies to those who [i] [i] Ibid. c. 43 , 44. delivered them from the Power of Devils , and put up Praiers for them to the true God ; and were ready to be trusty Guards about them , for the Preservation of them ; and were Persons prositable to the Common-wealth . The same argumentative Author , in that most rational , convincing Defence of the Christians against the Heathen Magistrates , takes special Notice that the Philosophers were tolerated , when Christians were urged under greatest Penalties to the most unreasonable Things : [k] [k] Ibid. c. 46. Who compels a Philosopher to Sacrifice , or to swear by the Gods ? ( saies he ) They openly destroy the Belief and Worship of your Gods , and accuse your Superstitions in their publick Writings ; and you applaud them for it : Many among them do bitterly inveigh against their Princes and Governours , and yet you patiently bear with them : and they are sooner honoured with Statues , and rewarded with Salaries , than sentenced to suffer the Fury of the Beasts : and all for this only Reason , because they are known by the Name of Philosophers , and not of Christians . Philosophers were permitted to propagate Pythagoras's Opinion of the Transmigration of separated Souls into other Bodies : But if a Christian affirm'd the Return of the Soul into the same Body ; [l] [l] Ibid. c. 48. the People not only followed him with Blows of the Fist , but even cast Stones at him . The Societies of the Christians were accused and prosecuted as factious Meetings : [m] [m] In cujus perniciem aliquando convenimus ? — eùm probi , cùm boni coeunt , cùm pii , cùm casti congregantur , non est factio dicenda , sed curia . c. 39. At è contrario illis nomen factionis accommodandum est , qui in odium bonorum & proborum conspirant , qui adversum sanguinem innocentium conclamant . Ibid. c. 40. But did we ever meet together ( says the fore-cited Father ) to the Hurt of any one ? We are the same when congregated , as we are when separated : wronging no body , grieving no body . When good and honest Men convene , when pious and chast Persons come in Company together , it is not to be termed a Faction , but a lawful Assembly : But on the contrary , the Name of Faction fitly belongs to those , who conspire to an hatred of good and vertuous Persons , and exclaim together against the Blood of Innocents . [m] [m] Ibidem . The Christians were censured as the grand Causes of all general Calamities , and publick , popular Incommodities . If Tiber nowed up to the Walls , if Nilus did not over-flow the Fields , if the Heaven stop'd its Course of seasonable Rain , if there were an Earth-quake , or Famine , or Plague ; then presently they cried , Christianos ad leonem ; away with the Christians to the Lion . [n] [n] Ibid c. 50. But such was the malignant Method of their Cruelty , that they ordered Christianam ad lenonem , potiùs quàm ad leonem : They condemned a certain Christian Virgin rather to be prostituted to the Lust of a lewd Person , than to be delivered to the Rage of a devouring Lion : By which they confess'd , that the Corruption of their Chastity , was more intolerable to Christians than any Punishment , more grievous and afflictive than any Death . Christians were commonly punish'd like Slaves , [o] [o] St qui in metallis , & si qui in insulis , vel in custodi is , duntaxat ex causa Dei secta . c. 39. made to serve in the Mines , or banish'd into Islands , or shut up in Prisons , and put to the Sword , or consumed with Fire , or hung upon Crosses , or cast to wild Beasts , only for the sake of Christ's Religion . [p] [p] Addita pereuntibus ludibria , ut serarum tergoribus contects , canum laniatu interirent ; aut crucibus affixs , an t flammands ; & ubi dies defecisset , in usum nocturni luminis urerentur . Tacitus l. 1. Annal. Suetonius in Claud. Sometimes they were covered with wild Beasts Skins , and torn in pieces with Dogs : and when the Day failed , they were burnt with a pitched Coat upon them , to serve as Torches to give light in the Night . [q] [q] Tertulliani Apologia c. 37. Yea the enraged common People ( as Tertullian informs us ) during the Fury of the Bacchinal's , did not spare the very Christians that were dead ; but drew them from the rest of their Graves , and the Sanctuary of their Sepulchres , and tore and dragg'd their Bodies in the Streets , now so much changed and altered , mangled and defa●●● , that it could not be known whose Bodies they were . [r] [r] Ibid. c. 49. The blind vnlgar sort of People , exulted and insulted on Occasion of the Abuses that were offered to the Christians , and some of the Magistrates gloried in the cruel Usages of the Christians , thereby to gain the Favour of the People . As many as owned and acknowledged themselves the Disciples of Christ , did presently draw the Rage and Fury of Heathen Idolatrous Persecutors upon them . [s] [s] Reperietis primùm Neronem in hanc sectam But it is notably observed in the forementioned Apology , as a Thing the Christians gloried in , that , of all the Emperours , Nero was the first that was fierce upon the Christians , and made a Law to condemn them to Death ; who never was known to condemn any Thing but what was greatly good and singularly worthy . It was this Nero , this Prodigy of Cruelty , that put St. Peter and St. Paul to Death , causing the one to be crucified , the other to be beheaded ( which Tertullian is judged to have * * Caesariano gladio serocisse . Sed tali dedicatore damnationis nostiae etiam g'oriamur . Qui enim scit illum , intelligere potest non nisi grande aliquod bonum à Nerone damnatum . — Tales semper nobis insecutores , injust , impii , turpes , quos & ipsidamnare consuestis , d quibus damnatos restituere soliti estu . Caterum de tot exinde principibus ad hodiernum , dirinum human ùmque sapitntibus , edite aliquem debellatorem Christianorum . At nos è contrario edimus , rotectorem . — Quales ergo leges istae , quas adversus nos soli exeqvuntur impsi , injusti , turpes , truces , vani , dementes ? Ib. c. 5. here respect to ) and who ( as Historians affirm ) suborned false Witnesses against the Christians , and put many of them to Death , as Authors of that Fire , which he himself had caused to be kindled in twelve Places of Rome together , that he might more lively represent to his Fansy the general Conslagration of Troy . [s] [s] Reperietis primùm Neronem in hanc sectam It is moreover pleaded , and strongly urged there in the behalf of the Christians , that the most vicious Princes alwaies proved their most violent Persecutors : But that they that were the most vertuous , became their Favourers and Protectors : ( an eminent Instance of which he gives us in Marcus Aurelius ) That Trajan did , in some Part , frustrate the Laws that were made against them , and forbad the making Enquiry after them : That no Adrian , no Vespasian , no Pius , no Verus confirmed the Laws against the Christians . But if the Christians had been a naughty Sect of Men , surely then the best , and not the worst of Princes would have been their open Adversaries , would have set themselves in greatest Opposition against them , and have endeavoured to eradicate and extirpate them .

Sharp and hot Persecution was a sore Evil in the Apostles , and in many of the Primitive Christians Days : And the Christians that lived in those hard Times , were bound to do and suffer any Thing , that so they might make 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a good Opportunity of an evil Time ; and gain an Occasion of honouring God , and Christ , and the Gospel , and of furthering their own and others Salvation .

And this was their Practise , as well as their Duty : for ( as [t] [t] Ad coelistis regiae januam gradibus poen trum suarum ascendentes , scalas sibi quodammodo de eculeis catastisjue fecerunt . Salv. de Gub Der. l. 3. Salvian saies concerning them ) ascending to the Gate of the heavenly Court by the several Steps of their own Punishments , they made as it were Ladders for themselves of the several Instruments of their Torments .

But , blessed be God ; he has provided better Times for us than those . They that are called by the Name of Christians , are not so persecuted in the Times and Places wherein we live . I may here very pertinently apply both to our Times and to our selves that pious Passage of the forementioned Father , in his third Book de Gubernatione Dei . [u] [u] Non td esse nunc temporis , &c. Contentus est Deus noster ut ei pax nostra serriat , ut sol à ei immaculatorum actuum puritate , & vitae mcontaminabilis sanctitate placeamus . Quò plus ei fides & devotio nostra debet ; quia minora à nobis exigit , & majora concessit . Et ideo cùer & princi●es Christiani sine , & ●ersecutio nulla sit , & religio non inquietetur ; qui ad probandum fidem experime at is durioribus non compellimur , i ferioritua saltè n officiis Domino plus placere debemus . Probat enim etiam in majoribus , sires exigat , executorem se idoneum fore , à quo minora complentur . Sa●ian . de Gub. Dei . l. 3. But some perhaps will say , ( saies he ) that it is not now a Time wherein we are in Danger to suffer such Things for Christ , as the Apostles formerly did : True , saies he , for our Princes are not now Pagans , nor our Governors Persecutors : the Blood of Saints is not shed now a daies , nor is our Faith tried by Torments . Our God is contented that we should worship him in the Christian Religion upon more mild and moderate , more gentle and favourable Terms than others have done ; that we should serve him in quiet , peaceable , prosperous Circumstances ; and that we should please him only with the Purity of our unspotted Actions , and with the Sanctity of an undefiled Life : So that our Faith and Devotion is the more deeply indebted to him , because he exacteth less of us , and yet hath vouchsafed more to us . And therefore since our Princes are now professed Christians , and we are not under any Persecution from the higher Powers , and our Religion is not disturbed ; we that are not forced to make Proof of our Faith by harder Experiments , ought certainly to study the more to please our Lord and Master , by being faithful in those cheaper Services and less costly Duties that lye before us , and are incumbent on us : For he that fulfils his lesser Offices , does give some proof and pledg thereby , that he would be ready to perform his Duty in higher Instances and harder Matters , if the Case required it , and if he were called to it . So far that ancient and excellent Father .

And truly , how reasonable is 't , and how becoming , that if God do not call us to suffer so great and terrible worldly Evils in the Cause of the Gospel and the reform'd Religion , we should therefore readily and cheerfully bear and sustain Troubles and Exigencies of less Weight , at his Desire and Request : That we should confess him by Integrity and Fidelity in his Service , and please him by Abstinence from unlawful Pleasures of what kind soever ; none of which can be so dear to us as is our Life : That we should speedily part with our Lusts , when we are not commanded presently to part with our Lives : That we should regulate and reform our Lives , when we are not required to lay down our Lives , and to shed and sacrisice our Blood . Thanks be to God , we are free from the Magistrate's Persecution in the Cause of Religion .

But beside such Persecution arising from the Civil Magistrate , meerly upon the Account of Christianity , or of the Profession of the Reformed Religion ; there is another Persecution proceeding from wicked Men , whereby they persecute those that are good , these two Ways ;

1. By their injurious Carriages towards them in Particular .

2. By the Wickedness and Ungodliness of their Lives in General .

1. By their Injuries and Indignities offer'd and done to good Men in Particular . * * Isa. 59.15 . He that departeth from evil , maketh himself a Prey . He that will not do as others , is in Danger of being undone by others . He cannot be safe , that will not be wicked . It is not enough , that the Wicked will not be the better for the Good , but the Good shall be some way the worse for them : If they cannot corrupt and deprave them , they will molest and disquiet them : If they cannot draw them into Sin , they will , if possible , bring them into trouble , and create them Suffering and Sorrow enough : They will endeavour , some way or other , to infringe their Liberty , to disturb the Peace and Quiet , and to destroy the Comfort of their Lives : They will sometimes sin , if it be but of purpose to grieve them : as by beginning , and offering to impose Healths in drinking , out of a Design to displease and dissatisfy , or ensnare and entangle some part of the Company ; who , they know , will either refuse and deny it , or be drawn with Reluctancy and unwillingly to it , So likewise by customary Swearing , and by repeating and multiplying their Oaths , to vex and trouble a sober Reprover . And , in like manner , by railing , reviling , vain and idle speaking , frothy and filthy Communication , on purpose to cause Vexation and Affliction .

Of all which Course and Carriage of theirs you may take this double Account ; The Wicked have a Frejudice , and an Antipathy against the Righteous ; and these are the Reasons of their Dealing with them in this manner .

1. The Wicked have a strong Prejudice against them : They have a wrong Opinion of them : They judg amiss concerning them . He that departeth from evil is counted a mad Man , or causeth himself to be counted a mad Man : [w] [w] See Mr. Gataker in the Engl. Annot. So some render that Place Isa. 59.15 . * * 2 Kings . 9.1 . as Elisha's Minister was called a mad Fellow .

Again ; Ungedly Men count those that are good the Troublers of Israel , and postilent Fellows ; the Causes of Calamities , and Procurers of Judgments ( an Imputation which we shewed you out of Tertullian was cast of old upon the Primitive Christians ) They reckon those a very Plague and Curse , that are a Blessing to the Places where they live , and under God the grand Preservers and chief Supporters of them . They judge those unworthy to live , of whom † Heb. 11.38 . the World is not worthy ; and to whose living and dwelling among them they themselves do sometimes ow their very Lives . They deem those as the ‖ ‖ 1 Cor. 4.13 . Filth and Off-scouring of the World , who are indeed God's (*) (*) Mal. 3.17 . Jewels , and the (†) (†) Psal. 16.3 . Excellent in the Earth , and (‖) (‖) Prov. 12.26 . more excellent than their Neighbours . They look upon good Men as troublesome and vexatious , proud and imperious , because they reprove them .

2. The Wicked and Ungodly have an Enmity and Antipathy against good Men : They are * * 2 Tim. 3.3 . Despisers of those that are good : It is in the Original 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not Lovers of the good : [x] [x] Omni immonorum hestes , qut ob morum discrepantiam ab amicitia bouorum abhorrent . Opposium ei laudi quam habemus , Tit. 1.8 . Estius in 2 Tim. 3.3 . Haters and Persecuters of all good Men ; So Dr. Hammond paraphrases upon that Place . They are displeased with them , because they study to please God ; and are careless of them , because they have a care of their Time , a care of their own Souls : [y] [y] Quibus ipsum nomen vsrutis odio est . Sen. de vit. beat . cap. 19. They hate Holiness , and the Righteous for it : † † Amos 5.10 . They hate him that rebuketh in the Gate , or , in publick . And as it is expressed Isa. 29.21 . They make a Man an Offender for a Word , and lay a Snare for him that reproveth in the Gate , and turn aside the Just for a Thing of nought ; by falsehoods make the Cause of the Righteous go the wrong Way . They cannot endure the Dispositions and Affections , nor bear the Livers and Conversations of the Godly , which they find as contrary to their own Humours and Manners as can be . We have a notable lively Character and Description of them , Wisd. 2. from the tenth to the End ; Let us oppress the poor righteous Man , say they , let our Strength be the Law of Justice : let us lye in Wait for the Righteous : because he is not for our turn , and he is clean contrary to our Doings : he upbraideth us with our offending the Law , and objecteth to our Infamy the Transgressings of our Education . He professeth to have the Knowledg of God : and he calleth himself the Child of the Lord . He was made to reprove our Thoughts . He is grievous unto us even to behold : for his Life is not like other Mens , his Waies are of another fashion . We are esteem'd of him as Counterfeits : he abstaineth from our Waies as from Filthiness : he pronounceth the End of the Just to be blessed , and maketh his Boast that God is his Father . Let us see if his Words be true : let us examine him with Despitefulness and Torture : let us condemn him with a shameful Death , &c. The Wicked are so ill-natured as to render to the Righteous evil for good : to vex and abuse their Physicians , Chirurgians , Advocates , Guardians , Friends : To use them harshly and unkindly , that endeavour to benefit them by their Counsels , to better them by their Examples ; and labour , by earnest Praiers to God for them , to keep off many a Judgment that hangs over their Heads from falling upon them . They watch and study to harm those that are really ready to help them : to grieve and break their Hearts , whose Bowels yearn towards them : to vex and torment their Souls , which is a great Misery than to persecute and afflict their Bodies .

2. The Wicked persecute those that are good , as by their Injuries to them in particular , so by the Wickedness and Vnholiness of their Lives in General . The ill Conversation of the Wicked , is a spiritual Persecution of the Godly ; It is Matter of exquisite Torment to them : It wounds and rends the very Souls of the Righteous : It plainly cuts them even to the Heart , and makes their very Heart bleed .

I find [z] August . Hom. 10. inter 50. St. Austin , in a Discourse of his upon my Text , insisting pathetically and particulary on this very kind of Persecution ; applying and accommodating that of the Apostle , Tim. 3.12 . All that will live Godly in Christ Jesus shall suffer Persecution . Behold here , says he , because the Daies are evil , there is no living for the Righteous without suffering Persecution . But ye , says he , are ready to say thus to me : What ? when we enjoy Peace among us , when the Judges of the Provinces honour the Church , when Kings and Princes do not appear and carry themselves as Enemies to the Church , and when all the Laws are in favour of the Church ; pray how do they that live godly suffer Persecution ? His Answer is , that they that live among wicked Persons do suffer Persecution for all this : Why so ? Because all the Wicked do persecute the Good , Nonferro & lapidibus , sed vitâ & moribus : [ though not with Fire and Fagot ] though not with Swords and Stones , yet by their Lives and Manners . Did any persecute righteous Lot n Sodom ? says he , No Man troubled or molested him : [ We reade indeed of no Rudeness of theirs towards him , of no Assault made upon him , but only of one , done just before his Departure out of Sodom . ] And yet that good Man suffer'd continual Persecution , Non vapulando sed inter malos vivendo ; not by being beaten and smitten of them , but by living among those vile and vicious , proud , blasphemous , lewd and debauch'd Persons : For , whoever is truly righteous and holy , saies he , when he sees any to live wickedly , to serve Luxury , to carry Things unjustly , to follow Pride and Vanity , to disregard Charity ; when they that are good see any live after this manner , they mourn and grieve , are sadned and afflicted : for , with the Apostle , they bewail many that have sinn'd already , and have not repented .

It is said , that * 2 Pet. 2.7 . just Lot was vexed with the filthy Conversation of the Wicked : The Word which we render vexed , is in the Original [a] Verbum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significat opprimi , fatigari , graviter affligi . Gerard. in loc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he laboured under it as an heavy Burthen , was oppressed , wearied , grievously afflicted with it . And as Lot was burthened with the loose and lawless Lives of the Sodomites ; So good Jeremiab was wearied out with the wicked and exorbitant Courses of the Jews , and constrained to cry out under the Pressure and Persecution of them , † Jer. 9.2 , 3 , 5. Oh that I had in the Wilderness a lodging Plate of wayfaring Men , that I might leave my People and go from them to wish with all his Heart that he might withdraw himself from his People , and live in any solitary Desart , and in any sorry Traveller's Lodg , or Shed there , rather than among them , whose wicked Lives were such a continual Eye-sore , and daily heart-sore to him : for , tey proceed from Evil to Evil , saies he ; from one Evil to another ; or , from one Degree of it to another ; they grow daily worse and worse ; and weary themselves to commit Iniquity : take Pains to do wickedly , and tire out themselves in it .

Alas ! the Wicked little think , how they vex God in vexing his Servants ; and that God will one Day sorely vex them for it , and make them weary of wearying his People ; that he will torment them in Hell hereafter , for tormenting his People here on Earth .

They little think , that the Righteous themselves will one Day heavily vex those that have given them such Occasion and Cause of Vexation ; vex them in the Day when the * 1 Cor. 6.2 . Saints shall judg the World .

Yea , they little think , that they shall torment themselves hereafter , for making good Men torment themselves here . That if they do not grieve in Time with a penitent Grief , they shall certainly grieve with a desperate Grief , to all Eternity , for being a Grief and Heart-break to the Godly .

Now this Persecution , which in the Waies forementioned is managed and carried on by the Wicked ; as it is the Evil in some measure of all Ages , so more especially and remarkably of the Times and Places in which we live . 'T is true , that now we suffer nothing barely for owning the Name of Christians : There is no Persecution in our Nation merely for the outward Profession of the Christian , and of the Reformed Religion : But was ever the other Persecution hotter among us than in these Daies ? How do the Wicked persecute with their Eye ? looking upon the sincerely Godly with an evil , a scornful , a malicious Eye . How do they persecute them with their Tongues ? ( which are as so many † Psal. 57.4 sharp Swords ) [b] Nemo plus videtur aestmare virtutem , nemo magis il'i esse devotus , quam qui boni viri famam perdidit , ne conscientsam perderet . Sen. Ep. maliciously standering , reproaching , reviling the Godly , as a Company of weak [c] [c]

Vt sis beatus , inquit Socrates , & te alicui stultum videri siue . Id ep. 71.

Plerumque boni inepti & inertes vocautur . Mihi contingat iste dersus : AEquo animo audienda sunt imperitorum convitit , & ad honesta vadends contemnendus est sste contemptus . Idem .

Fools , and conceited Fanaticks : frequently making them their very Songs in their drunken Meetings , and even mocking their very Praiers in their publick prophane Plaies ; and often uttering very false , and proud , and hard Words against them .

And , according as they meet with Occasion and find any Opportunity , how do they persecute with the Hand ? * Mich 7.3 . Do evil with both Hands earnestly ? How ready are their Hearts to rise against them , and their Hands to be lifted up to strike at them , and to pull them down to the very Ground , that so they may be trampled upon , and troden under Foot ? Yea , how do they persecute them by their Lives ? continually vexing their pious Souls with their unlawful Deeds ; grieving and wounding , paining and piercing their very Hearts . The wilful Wickedness of the bold and daring Sinners of the Times , in their open dishonouring God and Religion , is a cruel Torment to serious Souls , and makes their Lives a wearisome , pressing Burthen to them . They that live godly , do suffer daily the sad Persecution of wicked Mens offensive , afflictive Lives and Manners . What a Persecution is this ? to force good Men to cry out with David , † Psal. 120.5 , Wo is me that I sojourn in Mesech , that I dwell in the Tents of Kedar : to cause ‖ Psal. 119.136 . Rivers of Waters to run down their Eyes ( as they did from David's ) because Men keep not God's Law .

Now since we live in such evil Daies , in which there is such inveterate Enmity against the Practise of Piety , and such a [b] Omne tempus Clodios , non omne Catones feret . Seneca Ep. 97. malignant persecuting Spirit reigning and raging in the Breasts of the Wicked against the Good ; let us keep a (*) (*) Amos 5.13 . prudent Silence in an evil Time : Let us take care that we do not unnecessarily [c] [c] Quia dies mali sunt , h. e. quia periculosa sunt tempora , & bonis adversa , ut cauè hî : sit agendum , ne crabrones , quod dicitur , urites . Crellii Ethica Christiana , pag. 32. provoke and exasperate them ; for we know not what their Malice may grow to : nor give them any just Occasion of furious , vexatious Opposition . Let us see that we do not * * 1 Pet. 4.15 . suffer as Evil-doers from them , nor as rash and heady , imprudent and unwary Persons . In evil Daies , Evil will come soon enough upon us : and we have no reason to accelerate and hasten our own Suffering . Let 's labour therrfore by all discreet and wise , direct and innocent Means , to keep our selves out of their Hands , to prevent their taking Advantage against us ; and endeavour to solace our selves in God , and to preserve the Comforts of a good Conscience : To be patient under , and to glory in our Sufferings from them : To consider with our selves , that it is far better to be troubled by the Wicked , than to be Troublers of the Good : and to be thankful and joyful that we are not guilty of their Wickedness , nor deserve such Usages at their Hands . And let us study , and endeavour to render , † † Rom. 12.17 , 21. 1 Thess. 5.15 . not Evil for Evil ; but still to return good for evil to the very Worst and Wickedest of them . And whatever Measure we receive from them , let us not be disheartned and discouraged and dish'd out of Countenance by them , nor suffer our selves to give Way to their Wickedness , to be wearied out of our Holiness , to be laughed , and jeered , and sconed out of our Religion ; but let 's run the Race that is set before us , though all the Dogs in the Street bark at us . Let us with Zeal and Courage bear up against them : and bear Witness against them : and if we cannot win and gain them , at least shame and silence them , judg and condemn them , by an holy , unblameable , exemplary Life , as Noah * * Eeb. 11.7 condemned the Old World . Like Stars , let us appear most clear and bright in the sharpest and coldest Night . And let the Vexation we meet with from the Wicked here , drive us the oftner to God , to make our Complaint and Moan to him ; and cause us to long the more earnestly for Heaven , where we shall be for ever out of the Reach of Satan , and all his Instruments , and out of all Danger of any Enemy , Persecutor , or bad Neighbour .

And so we have fully considered the Reason in the Text ; the Force of which , even as to our selves , lies plainly thus ; The Daies are such , wherein yeare in Danger of Infection by the wicked Errours and damnable Heresies of the Times : In Danger of Corruption , by the common Sins and reigning Vices of the Times : and in Danger of Persecution , by the injurious Carriages , and grievous wicked Lives of the profligate and desperate Sinners of the Times : and therefore redeem the Time , because the Daies are evil in these respects .

These various Evils must not make us give place to Unfruitfulness , but make us much more careful and watchful to take every good Occasion . [d] [d] See Mr. Bayne on the Text. If an Harvest-Day be cloudy and windy , or prove catching Weather ( as well call it ) Men will not therefore keep in , but work more diligently and warily . Good Opportunities in evil Times are [e] [e] Qusa dies mali sunt , hoc est , quia tempus ab hominibus plerumque malis rebus transigitur , it aut nonfacile sese opportunitas offerat eos arguends & officii commonefaciendi . Crell . Eth. Christ . p. 31. few and scare : The more rare these Commodities grow , the more we should engross them . And as some kinds of good Opportunities are hard to come by , so not like to abide and continue long with us in evil Times : and therefore while the Occasion lasteth , we should strive to make the utmost Advantage and Improvement of it .

CHAP. IV. Six other Reasons added to that in the Text. We ought to redeem the Time , ( 1. ) Because our Time is afforded us by God to this very End and Purpose . ( 2. ) Because we have all of us lost much Time already . ( 3. ) Because the Time , that remains , is very short and uncertain , and our Special Opportunities far shorter , and more uncertain ; and the Work , we have to do , very great . ( 4. ) Because we can neither bring Time back , when once it is past unimproved , nor any way prolong and lengthen out the Daies of our Lives , when Death comes to put an End and Period to them . ( 5. ) Because we shall all be certainly called to an Account for our Time . ( 6. ) Because this Time is all we can redeem , and upon this short Moment of Time depends long Eternity .

BUt besides the Reason in the Text , I shall farther shew you that we ought to redeem the Time upon a six-fold Account .

The first Additional Reason .

We must redeem the Time , because our Time is afforded us by God to this very End and Purpose , that we should improve and apply it to rational and religious Vses . [a] [a]

Ego non quaeram , quae sint initia universorum , quis rerum formator , quis sit artisex hujus munde ? quâ ratione tanta magnitudo in legem & ordinem venerit ? — unde lux tanta fundatur ? — Ego nesciam unde descenderim ? semel haec mihivid●nda sint , an saepe nascendum ? quò hanc sturus sim ? quae sedes expectat animam , folutam legibus servitutis humanae ? vetas me caelo interesse , idest , jubes me vivere capite demisso ? Sen. Ep. 65.

Tunc natarae rerum gratias ago , — cum secreticra ejus intravit cùm disco , quis universi auctor , aut custos : quid sit Deus — Nisi ad haec admitterer , non fuerat nasci . — Detrahe hoc inaestemabile bonum , non est vit a tanti , ut sudem , ut aestuem . O quàm contempta res est homo , nisi supra humana surrexerit ! Sen. Praef. Nat. Quaest .

Our Time is given us to study to know and acquaint our selves with God and our selves : To contemplate the Creator : To rise and ascend from the Effects to the prime Cause , and ultimate End : To seek and embrace the first Truth , and chief Good ; which only can satisfy Man's Mind , desirous of more Truth ; and his Will , capable of more Good than finite Beings can afford : By diligent Searching to find out God to be our absolute Owner , supream Governour , and great Benefactor ; and to labour to be suitably affected towards him , and every way answerably observant of him : [b] [b] Magnum , majúsque quàm cogitari potest , numen est , cut vivendo operam dàmus . Huic nos approbemus . Sen. apud Lactant. de vero cultu . l. 6. § 24. To own and acknowledg , love , fear , and serve the Author of our Beings , and Patron of our Lives : to put our Trust , and place our Confidence in him ; and to take care to promote and advance his Interest in the World . To contemplate and reflect upon the [c] [c] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I hoc lid . Poem . Royal Pedigree , the noblo and divine Extraction , the high and heavenly Original , the excellent Nature and large Capacity of our incorporeal and immortal Souls , the Alliance of our Spirits to the Father of Spirits ; and to charge our selves to live and act worthy of so high and honourable a Descent , so noble a Nature ; such excellent Endowments . To consider and ponder the direct Respect and certain Referenoe that this Life has to another : That the World we live in , we must not live alwaies in : That this is not the Place of our Happiness and Rest ; That we are but Pilgrims and Strangers here , and Travellers toward * * Heb. 11.16 . [d] [d] Sapiens patitur mortalia , quamvis sciat ampliora superesse . Sen. Ep. 65. a better Country : That this World is but the Road and Way that surely leads to another : That this World is but a Nursery for Eternity ; that we are planted in this , in order to our Transplanting into the other World : That the present Li●e is not a durable , permanent Condition , nor the final State of Mankind ; but is only intended as a certain [e] [e] See Mr. Howe 's very rational Proemial Discourse to the Blessedness of the Righteous . preliminary , preparatory State ; [e] [e] Per has mortalis aevi morns , illi meliori vitae longto ique proluditur . Quemadmoduns novem mensibiu nos tenet maternits uteries , & praeparat non sibi , sed ili loco in quem videmur emitri , jam idonei spiritum trahere & in aperto durare : Sic per hoc spatium , quod ab infantia pates in senectutem , in alium maturescimus partum . Ala origo nos expectat , alius rerum staius . Nondum coelum , nisi en intervallo , pati possumus , Seneca Epist. 102. and fitly contrived , and wisely designed by way of present previous Probation , in order to future Happiness or Misery : that God has placed us here for a Time , that we may be [f] [f] Aeternitatis candidati , Tertull. Candidates for Eternity . [g] [g] Discitéque , 8 miseri , & causas cognoscite rerum , Quid sumus , & quidnam victuri gignimur : — — Quem te Deus esse Jussie , & humanâ quâ parte locatus et in re . Pers. Sat. 3. Time is allowed us , to consider and answer the Ends of our coming into this World ; to dispatch the Errand and finish the Business which our heavenly Father , Lord and Master hath given us to do : To find out and discover the ill Condition and unsound Constitution , the Incurvation and Depression of our Souls ; the Vitiosity , moral Deformity , and wretched Degeneracy of our Nature ; the Sickness and Weakness , Disorder and Distemper of all our Faculties ; the ill Bent , and wrong Biass , and perverse Inclination of our Minds and Wills , Hearts and Affections : To observe and bewail that lamentable [h] [h] Plut. in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and unhappy 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the hanging and flagging of our Soul's Wings , the drooping and moulting of our Souls ; their losing those noble Feathers by which they should nimbly raise themselves , and fly and soar as high as God , and mount up and aspire to heavenly Things : To be truly sensible of , and sadly affected with the Mutiny and Rebellion of the brutish and inferiour Faculties of our Souls against the higher Power and soveraign Faculty of our Reason : And to endeavour , what in us lies , by all possible means to recover and rectify , to purify and sublimate our heaven-born Souls ; and to use well and rightly our seeing and foreseeing , our intellectual and elective Faculties and Powers : To open and clear the Eye of our Souls , to [i] [i] Dociles natura nos edidit , & ratienim ded●t im ●rfectam , sed quae perfici posset . Sen. Ep. 49. improve and heighten our Reason , to ripen and strengthen our Judgment , to enlarge and widen our Understanding , and to live and act suitably and agreeably to right Reason , and the sober Dictates and most mature Judgment of a sound and solid Understanding : To consult the divine Oracles , and search the sacred Scriptures ; and thence more clearly to gather , and fully to discover our sinful miserable State by Nature : To learn plainly and certainly from divine Revelation the particular Manner of our Apostacy and Defection , the Universality of our Depravation and Corruption , our Obligation to Punishment for our Transgression and Rebellion , and the ready Way and infallible Means of our happy Recovery and Restitution to the Image and Favour of God : And out of a deep Sense and Feeling of all our Sin and Guilt , and spiritual Impotency and Inability , to seek God's Face and Favour in Christ , to seek his Grace and Strength ; and with Faithfulness and Diligence to use his Grace , and uct in his Strength ; And in the Vse or Reason ( which is Man's proper Vtensil ) and by the Help of divine Grace , to govern our Senses , to tame our wild and extravagant Fancies , to curb our [k] [k] Efficiendum est ut appetitus rationi obedtant , — cui sunt subjects lege naturae . Cic. l. 1. de Offic. Appetite , to moderate our Affections , to bridle our violent and boisterous Passions , and to [l] [l]

If we suppose this Life to be a State of Tryal in order to a better ( as in all reason we ought to do ) what can be imagined more proper to such a State , than to have the Soul constantly employed in the Government of those sensual Inclinations which arise from the Body ? in the doing of which the proper Exercise of that Vertue consists , which is made the Condition of future Happiness . Dr. Stillingfleet's Serm on Prov. 14.9 .

Animi imperio , corporis servitin , utimur . Salust .

Quicquid imperavit animus , obtinuit . Sen. de ira .

Tantum proficies , quantum tibi ipsivim intuleris . Thom. ● Kempis , l. 1. c. 25. n. 11.

keep our Bodies and rebellious Flesh in an orderly Subjection to our Souls . Faithfully to pursue Principles of Conscience , and to live strictly under the Power of Principles : To exercise our selves to have always a Conscience void of Offence both towards God , and towards Men : To perform a Course of sincere Obedience to the revealed Will of God , and the good Institutions and excellent Laws of Christ : To make Religion our Work and Business : To be blameless and harmless , to be useful and Exemplary in our Stations and Relations : To serve our Generations according to the Will of God : To watch and take all possible Advantages of daily doing and receiving Good ; and by patient continuance in well-doing to provide for Honour and Glory and Immortality , and to secure a blessed and happy Eternity .

Time is allotted us for Proof and Trial of us : And now God looks to see what we will do with it ; He waits to behold how we will improve it : God expects we should make a wise and a good Choice in it : That we should use the necessary Means for the sure obtainment of our desired End : That we should live up to the Ends of Life ; answer the Ends both of our Creation and Redemption : That we should live not merely the animal , but chiefly the rational , angelical , divine and spiritual Life : That we should not live and act at Randome ; but that we should , in several Instances , and on all Occasions , approve our selves strict [m] [m]

Vis deos propitiare ? bonus esto . Satis illos coluit , quis . quis imitatus est . Sen. Ep. 95.

Te quoque dignum finge Deo . Id. Ep. 31.

Imitators and close Followers of God and his Son Jesus Christ , faithful Friends to God and Religion , Friends to our selves and our immortal Souls : That we should pass the Time of our Sojouruing here in Fear ; That we should be ruled by the Hopes and Fears of another Life : That we should live as those that have serious and satisfying Apprehensions of the unseen World : That we should live and walk in believing and delightful Fore-thoughts and Fore-tasts o● the Glory to come : That we should use this World as if we used it not , and have our Conversation in Heaven , and learn the Manmrs of the heavenly City and celestial Country , and give our Minds to such Pleasures as are most proper to the other State : That we should labour by Heaven moral ( which is an heavenly Frame and Temper , Conversation and Life ) to be prepared for Heaven local , the Seat and Receptacle of the Blessed ; By entring into an heavenly State , and getting Heaven first into us , to fit our selves to enter into Heaven at last : By becoming the spiritual Children of Abraham , Followers of Abroham's Faith and Obedience , to be apt to receive our Rest and Repose in Abraham's Bosom : That we should unfeignedly [n] [n] Omnia honestè sient , si honesto nos add●xer imus , idque unum i● r●bies humanis bonum judicaverimus , quaeque ex eo sunt . Sen. ep. 95. addict and devote our selves to Goodness , constantly endeavour to habituate our selves to true Piety , and real substantial Godliness and Religion ; to attain that Purity of Heart , these gracious Affections , those heavenly , divine and God-like Vertues ; and to maintain that Life of Holiness and Spirituality , which will suitably qualify , and make us meet for the blessed Vision and Fruition of God , in the heavenly , supernal Kingdom of Glory : Which will reconcile our very Natures to that perfectly pure and holy State ; dispose and encline us to love , and delight our selves in God ; and frame and fit us to be for ever the blessed Objects of God's complacential Love : and which will prepare us for the comfortable , delectable Enjoyment of the Spirits of just Men made perfect . God now expects that we should do the Work of Time , in Time ; That we should use the Price put into our Hands , and for a certain appointed Time walk with Watchfulness and Circumspection , keep a due [o] [o] Decorum id est , quod consent aneum est hominis excellentiae , in eo , in quo naturae ejus à reliquis animantibus differt . Tum servare illud Poetas dicimus , quod deceat , cùm id quod quaeque person á dignum est , & fit , & dicitur . — Nobis autempersonam imposuit ipsa natura , magna cum excellentia , praesta●tiaq e anim intiumlreliquorum . — Nobis à natura constantiae , moderationis , temperantiae , verecundiae partes datae sunt . Cicero l. 1. de Offic. Decorum in all our Carriages , and act a vertuous , prudent , [p] [p] Vt pulchritudo corporis aptâ compositione membrorum movet oculos , & delectat hoc ipso , quòd inter se omnes partes cum quodam lepore consentiunt : sic hoc decorum , quod elucet in vita , movet approbationem eorum , quibuscum vivitur , ordine & constantiâ & moderatione dictorum omnium atque factorum . Id. ibid. commendable Part , in the Sight of God , Angels , and Men , upon the Stage of this lower World , before we be advanced higher , and translated hence into those Vpper-Regions and glorious Mansions : That we should quit our selves like Men , and behave our selves like Christians in this present State of Nurture and Discipline , Trial and Probation ; that so we may be capable of a blessed Reward , and an honourable Retribution in the other World ; and at last may come to be * * Mat. 22.30 . Luke 20.36 . equal to the Angels of God in Heaven ; yea , to be like the very blessed Son of God himself , and to enjoy the happy Fellowship of Saints and Angels , and the Company and Society of the blessed Trinity , to all Eternity , in the unseen and unconceivable Glory [q] [q] Time is given us to repent in , to appease the divine Anger , to prepare for and hasten to the Society of Angels , to stir up our slackned Wills , and enkindle our cold Devotions , to weep for our daily Iniquities , and to sigh after , and work for the Restitution of our lost Inheritance . Bp. Taylor 's Serm. 1. Vol. pag. 294. .

Our great Creator and wise Governour , when he giveth and continueth Time to us , expects from us , that whatever it costs us , whatever sensual Pleasures we deny our selves , whatever worldly Profit or Honours we refuse or lose , whatever we be put to do or suffer in this World ; we very faithfully spend our Life-time in the constant Exercise of right Reason and true Religion , and improve all special Opportunities to our spiritual and eternal Advantages . Time and Opportunity are Talents with which we are intrusted ; and therefore they are to be traded with , and not to be hid in a Napkin , much less to be spent and wasted in riotous Living . And the longer Time God gives us , the more Daies , and Weeks , and Months , and Years , and Seasons , and Opportunities he affords us to work the Work of God , to abound in the Work of the Lord , to repent of our Sins , to work out our own Salvation , to do good to others , to be Helpers of their Faith , and Furtherers of their Salvation ; the more Advantages he affords us to these Purposes , the greater Improvement he looks for from us : And we find him complaining for want of it : * * Rev. 2.21 . Christ says concerning Jezebel , I gave her [r] [r] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plutarch . de his qui ser ò puniuntur à Numine . Spacé to repent of her Fornication , and she repented not . And he speaks to Jerusalem , even weeping ; † † Luke 19.42 . If thou hadst known , even thou , at least in this thy Day , the Things which belong unto thy Peace . And in the Parable , he that planted the Fig-tree in his Vine-yard , complain'd , ‖ ‖ Luke 13.7 . Behold , these three Years I come seeking Fruit on this Fig-tree , and find none . That is the first Reason ; We must redeem the Time , and whatever it cost us , use and improve it to all possible Advantages to our selves and others , because our Time and Opportunities are afforded us by God to this very End and Purpose .

The second Additional Reason .

We should carefully and faithfully redeem the Time , because we have all of us [a] [a] Animus si unquam illi respirare & recedere in se vacaverit , ò quàm sibi ipse verum , tortus à se , fatebitur , ac dicet : Quidquid feci adhud , infectum isse mallem : quidquid dixt , cùm recogito , mutis invideo : quidquid optavi , inimicorum execrationem puto : quidquid timui , dti toni , quantò leviù ; fuit , quàm quod concupivi ? Cum multis inimiciuias gessi , & in gratiam ex odio ( si modo ulla inter malos gratia est ) redii : mihi ipss nondum amicussum . Sen. de vit. beat . cap. 2. lost much Time already .

It is to be feared , that some of us have lost our whole Time ever since we came into the World ; have stood idle all the Day long hitherto ; have done nothing at all for God's Glory , or for the Salvation of our own and others Souls : have made no riddance at all of our Work , but only made our selves more Work to do . There are some , I fear , so far from having finished their Work , that they know not as yet what Work they have to do ; that are as yet grosly ignorant of the Terms and Conditions of the New Covenant .

And of those that have known and understood them , how few have considered and consented to them , sincerely kept and faithfully perform's them ! How many among us have liv'd in practical Atheism , in habitual Non-atendance upon God , and in a gross Neglect of their future Welfare and eternal Good ? liv'd without any Sence and Taste and Feeling of God , or of divine Things ? lived a very brutish , sensual , flesh-pleasing Life !

And such of us as have not quite lost our Time , yet how much of it have we wasted ? how considerable a Part of it have we fool'd and trifled away ? Might we not have minded God and Religion , a State of Immortality , and a glorious Eternity more than we have done ? How little Knowledg have we got of God , how sinall Acquaintance with him ? how little Communion and Fellowship have we enjoyed with the Father , and with his Son Jesus Christ , through the blessed Spirit ? What Degrees of Affection do we still retain to the Things of the World ? which we might have become more mortified to , and weaned from . How too too frequently predominant and masterly are our Senses ? how strong and impetuous are our Passions ? how violent and unruly are our Lusts and Corruptions ? How short and narrow , how flat and low , how weak and impotent is our Reason ? which might have been heightned and improved , widened and enlarged , and grown more strong and masculine , sober and solid . How insirm and infantile is our Faith ? how feeble our Graces ? how mean our Experiences ? how small our Comforts ?

Let 's reflect back a little , and seriously consider what Opportunities we have let slip , what Advantages we have lost of doing and receiving good in the World : Might not we have relieved the Poor , and Christ in the Poor ? and visited the Sick , and Christ in the Sick oftener than we have done ? Might we not have been the happy Instruments of much more good in the Parishes and Places where we have lived ? in composing Differences , and making Peace among our Neighbours ; in warning the unruly , in awakening , convincing , converting , recovering the Ungodly ? Might we not have been as the Angels to Lot , hastening some out of Sodom ; and have saved some with Fear , pulling them out of the Fire ? Might we not have shined as Lights , as Torches , as Stars in the World ? Might we not have been more useful and serviceable , more exemplary and imitable in our Lives , more conscientious in our Dealings , more faithful in our Relations , more strict and holy in our Families than we have been ? How well might we have spared Time to have instructed our Families , to have catechised our Children and Servants , to have admonished and exhorted one another more frequently than we have done ? How many precious Hours have idly slipt away from us , and run waste , which might have been well bestowed in reading , Hearing , Prayer , Confession , Meditation , Self-examination , holy Society and Christian Communion ? Yea , many a Time , when the holy Spirit of God has secretly mov'd and prompted us to perform a particular Duty ; When we have had sometimes ( though in in a more tacite Way ) such an hint as that of [b] [b] Oborta est procella ingens , ferens ingentem imbrem lachrymarum . — flebam amarissim â contritione cordis mei . & ecce audio vocem de vicina domo , cum cantic dicentis & crebro repetent is , quasi pueri an puellae , nescio : Tolle , lege ; tolle , lege . Sta●inque mutato vultu , intentissimus cogitari eoepi , utrumnam solerent pueri in aliquo genere ludendi cantare tale aliquid . nec occurrebat omnino audivisse me uspiam . Depressoque im●etu lachrymarum surrexi , nihil aliud interpretans , nisi divinitus mihi juberi , ut apertrem codicem , & legerem , quod primum capitulum invenissem . Aug. Consel l. 8. c. 12. §. 1 , 2 , 3. St. Austin's was , Tolle , lege ; tolle , lege ; take up the Bible , and read in it ; get into thy Closet , and pray to thy Father in secret ; we have sinfully diverted , and sought an Occasion , and studied an Excuse to turn off from it .

The more we have hitherto neglected golden Opportunities , the better let us now improve them : Have we been idle formerly ? why now let 's be so much the more busily employed . Have we loiter'd away a great Part of the Day in the Lord's Vineyard ? let us now work so much the harder the remaining Part of the Day . Have we hitherto stood still , or mov'd but slowly ? let 's now with the Sun rejoice to run our Race . Saint Paul had a long time been out of the Way ; but when once he was led into the right Way , he pressed toward the Mark : * * Phil. 3.24 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the very same Word by which he expresseth his former Persecution ; † † Acts. 2 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : As he eagerly pursued the one , so afterward he as earnestly followed the other : He was as zealous in the Practice , as he had been before in the Suppression of Christ's Religion .

It is our Duty to redeem the Time , because much Time is mis-spent already : 'T is ‖ ‖ ● Pet. 4.2 , 3. St. Peter's Argument , that we should no longer live the rest of our Time in the Flesh , to the Lusts of Men , but to the Will of God : [c] [c] Certè hic acerrimus stimulus nobis esse debes ad bene currendum , dum reputamus nos magnd parte vitae extra viam ●●rasse . Calv. in ●● c. v. 3. For the Time past of our Life , says he , may suffice us to have wrought the Will of the Gentiles , when we walk'd in Lasciviousness , Lusts , Excess of Wine , Revellings , Banquetings , and abominable Idolatries . We have heretofore done much for Satan , little for God , and God knows , little enough for our own Souls : We have lived to very ill , or to very small Purpose in the World , ever since we came into the World ; and are at present lamentably behind-hand : Now then it 's high Time for us to lay out our selves to purpose , to lay out our selves to the utmost for God , to be zealous and active for God , and to go about doing good : And it greatly concerns us , to be pious and religious in such Instances , in which we have formerly been vicious or incurious : and to bestow our Time especially in the Performance of those Duties , and the Exercise of those graces , that are contrary to our former sinful Practices , or gross Neglects .

The third Additional Reason .

It concerns us highly to redeem the Time , because the Time that remains is very short , and uncertain ; and our special Opportunities far shorter , and more uncertain ; a nd the Work we have to do , very great .

1. The Time that remains is very short . Our whole Life-time is but a very short Space now , in Comparison of what [d] [d]

Methus● lah lived 969. Years : and Enoch , the shortest lived of the Patriarchs before the Flood , lived 365 Years , as many Years as there are Daies in one Year .

Job 14.1 . & 7.6 . & 9.25 , 26. & 8.9 Psal. 102.11 . & 103.15 , 16. & 90.5 , 6 , 9. James 4.14 . Psal. 39.5 .

Men liv'd before the Floud ; but a few Dates , and those swifter than a Weaver's Shuttle , than a Post or Racer on the Land : They pass away as the swift Ship upon the Sea , as the Eagle that hasteth to the Prey . Our Daies upon Earth are like a Shadow that declineth ; that changeth , and is liker Darkness every Moment : like Grass , which in the Morning flourisheth and groweth up , in the Evening is cut down and withereth . We spend our Years like a Tale that is told : Now , if a Tale be pleasant , you know Time passeth away so quickly in the telling of it , that it is scarce perceived either by Speaker or Hearer . Our Life is as a Vapour , a Smoak ; 't is gone presently . Our Daies are as an Hand-breadth . The whole of our Life is but a Span ; and it may be the Remainder is but an Inch. Our whole Life is but a Day ; and it may be we have past the greatest Part of it already , and a few Hours or Moments will serve to measure all that is left behind .

[e] [e] Infinita est velocitas temporis , quae mdgis apparet respicientibus . Sen. ep. 49. If we look back on our past Years , the longest Life will seem but a short Space : and why should we reckon the Remainder by any other Measure ? which with many , in the very Course of Nature , is but small and short in Comparison of the former . The succeeding Part of our Lives will be gone and quite past over ere we are aware .

It is not so proper to ask , when we shall die ? as , when we shall make an End of dying ? for surely , [f] [f] Quotidie mcrimur , quotidie enim demitur aliqua pars vita : & tunc quoque ùm crescimus , vita decrescit . — Hunc ipsum quem agimus diem , cum morte dividimus . Quem admodum clepsydram non extremum stilliciaium exhaurit , sed quidquid autè defluxit : sic ultima hora , qua esse desinimus , non sola mortem facit , sed sola consummat . Sen. ex Lucilio , ep. 24. we have been dying , ever since we were born : we have been going out of the World , ever since we came into the World . As not only the Sands that fall last of all , but all that run out from the very first , do properly empty the Hour-glass : So the last Hour in which we cease to be , doth not alone effect , but only finish our Death . Quicquid aetatis retro est , mors tenet , says Seneca [ Ep. 1. ] : We are dead already to yesterday , and t'other Day , and all the former Daies of our Lives : Death is possess'd of all that is past .

And how does Death seise , as on our Time , so on our Bodies by Degrees ? As it is in the Decay of an House , there falls down a Window , then a Piece of a Wall , then a Door : So 't is with the House of this earthly Tabernacle : Death seised upon our teeth , and makes the * * Eccles. 12.3 . Grinders cease , because they are few : upon our Eyes , and makes us dim-sighted : upon our Ears , and makes us thick of Hearing : upon our Feet and Hands , our Limbs and Joints , and makes them weak and feeble , stiff and cold . We decline and hasten apace to our long Home , and are fitly said to be † † Psal. 39.4 . frail , or ceasing . Our Life is [g] [g] If we did seriously think how many of our Years are spent before we can do any more than a Beast , and how many we cast away without considering , after we are Men ; and how many necessary Refeshments by Meat , and Drink , and Sleep , will still devour , we would not be so prodigal and lavish of the small Number that remains , but save them for good Uses and the Service of our Souls . D. Patrick's Div. Arithm. p. 20. short .

And , 2. It is uncertain how short it may be . Young ones may be snatch'd away in their Childhood or Youth . There were as many Lambs and Kids facriliced under the Old Law , as Goats and old Sheep . They that have escaped in their Youth , may be cut off in the midst of their Daies . The strongest may go as well as the weakest , and the lustiest of all may go soonest . Iron and Brass may melt , as well as Clay molder . Possibly some Fruit may hang on till it 's so ripe that it falls and drops down of it self , but most of the Fruit is violently pluckt or shaken down while it 's raw and green . If you go into a Potter's Shop , and see a great Company of earthen Pots , and should ask the Owner , which of these would break first ? he would tell you , Not that which was first made , but that which first got a Fall . 'T is common for them to go first to the Winding-sheet , who came last from the Womb. We are earthen Vassels , brittle Ware , and may quickly get a Knock or Fall , and crack , and break .

How many Persons have lost their Lives by very strange and sad Accidents ? Some , and great ones too , have fallen suddainly by an Ehud's Dagger , a Ravilliack or Felton's Knife . A poisoned Torch did serve to light the Cardinal of Lorrain to his long home . Fabius surnamed the Painter ( as [k] [k] Bp. Taylor in his great Exemplar , p. 557 , 558. See also Dr. Patrick's Div. Arithm. p. 26 , 27. a learned Bishop has with variety remarked out of History ) was choaked with an Hair in a Mess of Milk , Adrian the fourth with a Flie , Anacreon with a Raisin , Drusus Pompeius with a Pear , Casimir the second , King of Polonia , with a little Draught of Wine ; Tarquinius Priscus with a Fish-bone . Lucia , the Sister of Aurelius the Emperour , playing with her little Son , was wounded in her Breast with a Needle , and died . The great Lawyer Baldus playing with a little Dog was bitten upon the Lip , instantly grew mad and perished . So far that great and excellent Author . A little Bruise on the Toe is said to have killed Aemilius Lepidus . I have heard of several that have died by the cutting of a Corn upon their Toe , a Place remote from the Heart : and have read of a Person , who after sixteen Years Travel , and enduring much Hardness abroad , returning home died of an Hurt in his Thumb . [i] [i] Mr. Edward Terry , Mr. of Arts , and Student of Christ's-Church in Oxford in his Voyage to the Eust-Indies , Anno Christi 1615 , ells us of a Nobleman in the great Mogul's Court , who fitting in Dalliance with one of his Women , had an Hair pulled by her from his Breast ; This little Wound made by that small and unexpected Instrument of Death presently festred , and turning into an incurable Cancer killed him . God needs no bigger a Lance than an Hair to kill an Atheist , as this dying Lord acknowledged . Purchas Pilgrims , vol. 2. The plucking but a single Hair off the Breast of a Nobleman in the Great Mogul's Court , caused an incurable Cancer in his Flesh , and proved as mortal as the tearing out his very Heart .

[k] [k] See Instances in the Gr. Exemplar , p. 558. How many Persons have died in the midst of Sport and Merriment , excessive Laughter , and too great a Joy ? and what a Number have been found unexpectedly and suddenly dead in their Beds ?

We are obnoxious to numerous perilous Diseases , subject to various violent Passions , and exposed to a thousand Casualties and Contingencies , any one of which may quickly be the Death of us . We are in Danger of perishing by falling into the Water , or into the Fire ; by the firing , or Fall of some Part of an House ; by the Fall of a Coach , the Fall of an Horse , or a Fall off an Horse . We know not how soon a Vein may break , and let out our Blood and Life : How soon an Ague may shake us to Death ; as [l] [l] 27. Jan. 1402. Knolles's Hist. of the Turks , p. 235. it did the great Tamerlane , in the midst of his great Hopes , and greatest Power , when he was preparing for the utter rooting out of the Othoman Family , and the Conquest and Overthrow of the Greek Empire . We know not how soon a Dropsie may drown us , how soon a Fever may burn us up , how soon a Quincy may stop our Breath , how soon an Apoplexy may bereave us of our Senses and of our Lives , how soon we may groan under deadly Gripes , how soon the Pestilence may smite us , and cleave unto us till it has quite consumed us . Every Pore in our Bodies is a Door at which Death may enter in . If we had as many Hands as Hairs on our Heads , they would not be able to stop up all those Passages at which Death may creep in unawares . We know not but that some Disease is now breeding in our Bodies , which will shortly make an End of us . Blessed be God , we are now free from Pain , but ere long we may be even distracted with it . To day we are well , and in good Health ; but to morrow we may be sick , heart-sick , sick unto Death ; and the next Day laid in our Coffins , and lodged in our Graves . Many are gone before us , who were likely enough to ontlive us : and who knows but our turn may be the very next . This Night , mine , thy Soul may be requied of us ; and to morrow Morning the Bell may give notice of our Death . We are apt to imagine , that we may continue in the World till we have effected all we design ; and yet we have no Promise of God's , nothing but our own Presumption to secure us of longer Life . And to be sure , the Greatness and Multitude of our Sins give us Cause to fear the Fewness of our Daies , and Shortness of our Lives : to fear , lest every Sickness should prove our Death ; and lest our Death should prove our Damnation .

If we consider , how little need God has of us ; how many better than our selves go before us ; how useless and worthless , how unprofitable and unserviceable we are in the World ; what an hgih Provocation our heinous Sins are unto God's infinite Holiness and Justice ; and how many Waies there are of snatching us away and removing us hence ; we cannot but confess , that it is a thousand to one if ever we reach to an old Age.

You that are old indeed , have reason to conclude , that your Time is sufficiently short : your Pulse can beat comparatively but a few Strokes more : your Sun draws low , is almost set : your Glass is almost run : your Life is almost done : you have one Foot in the Grave already : you stand upon the Brink of Eternity , and tread upon the borders of another World : And will you be guilty of such prodigious inconsideracy , still [m] [m] San. de brev. vit. cap. 4. velut ex pleno & abundanti perdere ; when you have but a few Daies or Hours remaining , to spend as extravagantly as if you had all your Years before you ?

You that are weak and infirm , sickly and crasie , have reason to reckon your Time uncertain , and not to flatter your selves , and say , that threatned Folk live long .

You that are more eminently useful and holy , zealous and forward in the Profession and Practice , Maintenance and Defence of the Christian and Reformed Religion ; your very Religion , which will save your Souls , may possibly cause you to lose your Lives : For your Activity in your Duty to God and your Country , you may be [n] [n] Preached on the Lod's-Day after the Discovery of the Murder of Sr. Edwund Berry Godfrey . strangled or stabbed by the barbarous Hands of the butcherly bloody Papists .

But especially you that are wilfully wicked and impenitent , have reason to determine that you have not long to live . How can you hope , that God should put another Talent , and trust a new Stock of time in the Hands of such Prodigals as you have been ? That he should give such Rebels longer Time to affront and dishonour him ? That he should suffer you to live who know not how to live , and care not how you live ; who do not understand or consider for what it was you came into the World ? That he should allow you one Day more , who never yet knew how to spend and improve any one Day as ye ought ? You have Ground enough to expect , that the continuing and lengthening out of your Sins will extremely diminish and lessen , curtail and shorten your Daies : You have reason to fear every Hour the Loss of your Lives , and of all Possibility of Repentance ; that you shall be removed , and room made for worthier Persons to stand up in the Places which you so unprofitably and perniciously take up in the World .

Our Time is short , and therefore let us lay present hold upon that small Remnant of [o] [o] Cum celeritate temporis utendi velocitate certandum est : velut ex torrente rapido , nec semper casuro , cito hauriendum est . Sen. de brev. vit. cap. 9. hasty Time which posteth away whether we work or play .

Let 's take with us Words , and say to God with the devout Herbert ,

[p] [p] Repentance . O let thy Height of Mercy then Compassionate short-breathed Men. Oh! gently treat With thy quick Flow'r , thy moment any Bloom ; Whose Life still pressing Is one undressing , A steady aiming at a Tomb.

Let 's daily prepare to die , by earnest importunate Pleading with God for Pardon of Sin , and Sanctification , and Sence of Pardon , and of our fitness for Heaven and Happiness , that so we may certainly die safely , and comfortably .

And , by the Help of God , let 's double our Diligence and Activity , and endeavour to do a great deal of Work in a little Time . You know , Nature at the Approach of Death usually acts a double Part , and puts forth all its Strength . Bells , when about ceasing , strike thicker than before . A Stone , the nearer it comes to its Center , the faster it moves . When Night draws on , the Traveller mends his Pace . Considering we have but a few Daies , let 's labour to live them all , to lose none of them : So to lead our Life , that we may be able to enjoy our past Life , by making sweet and comfortable Reflections upon it ; which is in a manner to [p] [p] Ampliat aetatis spatium sibi vir bonus : hoc est Vivere bis , vitá posse priore frui . Epigrammatograph Latin . enlarge our Age , and after a Sort to live twice .

[q] [q] Nemo quàm bene vivat , sed quam diu curat , cùm omnibus possit contingere , ut bene vivant ; ut diu , nulli . Sen. ep. 22. in fine . Quomodo fabula , sic vita ; non quàm diu , sed quàm bene acta sit refert . Id. ep. 77. Discendum quàm bene vivas refrie , non quàm diu . Id. ep. 101. We have but a little while to live , let us therefore study and strive to live well . Our Life is just like a Comedy ( saies Seneca ) it matters not so much how long , as how well it is acted .

[r] [r] Let us account that the oldest Life which is most holy . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( Plutarch . conjol . ad Apollon. ) A long Life is not the best , but a good Life . As we do not commend ( saith he ) him that hath play●d a great while on an Instrument , or made a long Oration , but him that hath played and spoken well ; and as we account those Creatures best that give us most profit in a short Time , and every where we see maturity preferred before length of Age , so it ought to be among our selves . They are the worthiest Persons and have lived longest in the World , who have brought the greatest Benefit unto it , and made the greatest Advantage of their Time to the Service of God and of Men. Let our Conscience therefore be the Ephemeris or Diary of our Life . Let us not reckon by the Almanack , but by the Book of God , how much we live . And let us account that he who lives Godly lives long , and that other Men live not at all . D. Patrick's Div. Arithm. p. 34 , 35. He lives long , that lives well : who in a few Years is very useful and serviceable unto God , and geatly profitable and beneficial to the World . The Author of the Book of Wisdom says concerning Enoch , who was the shortest liv'd of the Patriarchs before the Flood , but an eminent Pattern of Piety , and a rare Exemplar of walking with God , that he being perfected or consummated in a short Time , fulfilled a long Time . ( Chap. 4. Vers. 13. ) For ( as the same Author a little before does well express it , Vers. 8 , 9. ) Honourable Age is not that which standeth in length of Time , nor that which is measured by Number of Years : But Wisdom is the gray Hair unto Men , and an unspotted Life is old Age.

Lucilius having in an Epistle to Seneca sadly lamented the immature untimely Death of Metronactes the Philosopher , who might , and , in his Conceit , ought to have lived longer ; The grave Moralist seasonably checks his causeless unjust Complaint of [s] [s] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Apud . Poctas Minor . p. 513. Providence , and takes Occasion in his Answer to discourse usefully and excellently in this manner ; [t] [t]

Octoginta annis vixit , nisi fortè sic vixisse eum dicis quomodo dicuntur arbores vivere . — Quemadmodum in minor● corporis habitu , potest homo esse perfect us : sic & in m●nore temporis modo , potest esse vita perfecta . — Q●aeris quod sit amplissimum vitae spatium ? Vsque adsapientiam vivere : qui ad●●●m pervenit , attigit non longissimum sinem , sed maximum . — Nem tam multis vixit annis , quàm potuit . Et paucorum versuum liber est , & quidem laudandus , atque utilis . S●n. ep. 93.

Multis ille bonis slebilis occidit . Horat. carm. l. 1 Od. 14. de morte Quintilii .

Our Care should be ( saies he ) not to live long , but to live enough . Life is long , if it be full . What good do eighty Years do him that spends them all idly ? such a Person did not live , but only linger in Life ; nor did he die late , but was a long Time dead . But you make your moan , that he died young and green : yet he performed the Offices of a good Citizen , a good Friend , a good Son , he was deficient in no part that properly belonged to him . Though his Age was imperfect , his Life was perfect . He liv'd , yea he was here eighty Years , unless you will reckon he liv'd no otherwise than Trees are said to live . I pray thee , my Lucilius , let us endeavour , says he , that as precious Things , so our Life , though it be not of any great Extent and Length , yet may be of much Weight and Worth : Let us measure it by Work , and not by Time . Wouldst thou know the Difference between him that spent so few , and another that hath passed over many Years ? The one lives even after Death , the other perished before Death . Let us therefore praise him , and place him in the Number of happy Persons , who , how little Time soever he enjoyed , was careful to bestow it well . Why do you inquire how long he lived ? he liv'd to the Memory and Benefit of Posterity . As there may be a perfect Man in a less Habit of Body , so there may be a perfect Life in a less Measure of Time . Do you demand what is the largest Space of Life ? it is to live till we attain to Wisdom : He that arrives to that , is come not to the longest End , but the greatest . He liv'd not so many Years as he might : why , a Book may contain but a few Verses , and yet be very laudable and useful .

He that attains the End of Life , though his time be short , yet his Life is long , because he lives [u] [u] In quantolibet tempore bona aeterna consummant . Sen. Ep. 92. much in a little : Like him that writes small , thick and close , having much to write , and but a little Paper to write in . When the Ninivites had but forty Dvies allowed them , they made use of that Space to exercise a notable Repentance in .

Our Time is short and very uncertain ; let our Improvement therefore be as speedy , and as great as may be . Let our Care be to live alwaies holily , that we may never fear dying suddenly , nor dread the Thought of being surprised and taken unprovided . If we cannot be certain of longer enjoying this present mortal , transitory Life ; Oh let 's not be contented to be as uncertain of our obaining a better being , and an endless Life , when this is concluded and expired .

3. Our special Particular Opportunities are much shorter than our Time , and more uncertain . Though the Stalk remain , the Flower may be gone : though somewhat of Time may be left , yet Opportunity may be slipt . But this I say , Brethren , the * * ● Cor. 7.29 . TIME IS SHORT : the Word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 contracted or shortened . It is an Allusion to Sea-faring Men , that have almost done their Voyage , and begin to strike Sail ; are ready to roll and fold up their Sails together , to put into Harbour , and to go to unlade their Goods .

Our special Seasons are very short , and uncertain Things . We may quickly be laid upon Sick-Beds , and unfitted by a Disease for the Performance of those Duties , which now we are free to the Exercise of . We may suddenly fall into so weak a Condition , that an earnest Care , and working Thoughts about the final Estate of our Souls , would hinder the Cure and Recovery of our Bodies , and will be apt to be laid aside upon that Pretence . In a Time of Sickness our Heads may be distempered , or our Hearts may be straitned , that we cannot pray . We may possibly lose our Estates , that we cannot hereafter give to the Poor so liberally as now we may . It may be for the future we may not be excited and suscitated by such good Motions as now we are . We may never be entrusted with such rich Talents , nor have such precious Opportunities any more afforded us as are at present vouchsafed to us : Let 's therefore now improve them to the utmost : let us make the best of them , and lose none of them : Especially considering , that as our Time is short and uncertai , and our special Opportunities shorter , and more uncertain ; So ,

4. The Work we have to do , is very great . 'T is no slight and trifling Work , above all keepings to keep our Hearts : to prevail with our selves to make a Covenant with our Eyes , and perform it : to turn away our Eyes from beholding Vanity , and from gazing on alluring Objects : to learn habitually to govern our Tongues ; to set a Watch over our Lips , that we offend not with our Tongues , nor speak unadvisedly with our Lips : to take heed unto our Feet , and to make streight Paths : to walk circumspectly , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eph. 5.15 . accurately , exactly : to strive to enter in at the strait Gate , to watch for our Souls , to work out our Salvation , to make our Calling and Election sure : to procure , and preserve a Right and Title to the heavenly Kingdom : to get our Evidences for Heaven sealed , and to keep them so clear from Blots and Blurs that they may be plainly read .

It is no facile Thing to repent of so many thousand Sins and Follies , to believe with all our Hearts , to obey the several Laws and Commands of Christ , and to discharge and perform our particular respective Duties both towards God , towards our Neighbour , and towards our selves . 'T is no such easy matter to become able to resist the Devil , to tread Satan under our Feet ; to get Victory over the World , to subdue our own Flesh , to deny our selves ; To reach and attain to such a Degree of spiritual Niceness , as not to endure the Impurity of a Dream , nor to allow our selves in so much Anger as would disorder and disturb a Child .

Sin is not mortified on a suddain : Our old Man is not crucified in a Moment : The strong Man is not disarm'd and cast out in an instant : The Plague of our Heart is not so soon cured , our spiritual Leprosie so quickly healed , nor our Issue of Blood so presently dried up . A corrupt Nature is not so easily changed : [w] [w] Malá consuetudine obsessis , diu rubigo animorum essricanda est . Sen. ep. 95. Ill Habits and Customs are not so readily broken and laid aside : A craving Appetite is not immediatly drawn off from sensual Objects , nor our Inclinations to the Things below vanquish'd and conquer'd with a single and short Conflict : Strength is not so speedily gotten against Temptations , nor Power over our Passions , nor Conquest obtain'd over our Corruptions . It is not a Thing of so quick a dispatch to six and settle our Resolutions , to remove strong Prejudices , to resolve our Doubts , to answer Objections , and satisfy many weighty and difficult Questions which will arise concerning our Souls and spiritual Estates . 'T is a great Work sure , Employment and Business enough for all our Time , to get a Change of Mind , and Heart , and Life : To get Pardon of Sin , and Purity of Heart ; To recover the Favour and Friendship of God , and to regain the glorious Image and Likeness of God : To procure the Reconciliation of our Persons and Natures to God ; To get a Participation of the divine Nature , a Participation of God's Holiness : To attain a blessed Conformity in a Spirit and Practice to Christ our Head : To get an affective transformative Knowledg of God and Christ , and a deep Impress of the holy Gospel upon our Hearts and Lives : To know the Gospel , to know God and Christ so , as to become Gospel-like , God-like , Christ-like Creatures : To gain a good Measure of grace and Holiness , a rooted Love to God and Goodness , a good Hope and a setled well-grounded Peace of Conscience : To learn to be careful for nothing with an anxious , distrustful , distracting , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Phil. 4.6 . dividing Care ; but in every Estate and Condition of Life to be humbly and cheerfully content : To improve and stir up the several Graces of God in us : By God's Assistance to bring our selves to maintain a daily holy Communion with God , and a constant Conversation in Heaven : to prepare aright for Death and Judgment : to arrive to a Weanedness from this present World , to a Desire to depart and be with Chrit , and to a Love of the appearing , and an earnest longing for the second Coming of the Lord Jesus .

This hard Task and weighty Work will require all our Labour , and even take up every Hour . Let 's therefore vigorously redeem the Time , and industriously put it to this Vse , and diligently employ it to this Purpose ; and daily say the Prayer of Moses , † † Psal. 90.12 . So teach us to number our Daies , that we may apply our Hearts unto Wisdom . Let 's lose none of our little Time upon unfruitful , unprofitable Things , till we have no more worthy and weighty Things to spend it in ; and till we have Time to spare from more momentous , important Work : But let 's lay out our Time in those necessary Works which will comfort us most when we come to die .

The Work that lies before us is great ; let 's therefore redeem the whole of our remaining Time : redeem it perfectly ( as far as in us lies ) and redeem it constantly , to the very last ; and not purposely make the good Improvement of one Day an Argumeat of mis-spending and trifling away the next : but lay out every Day with Labour and Diligence in so very great and good a Work . If we intend to redeem the Time , we must continue in well-doing : Now a natural Cessation of the Act , is not a moral Discontinuance ; But only our Omission of any necessary Act , Or our Doing a clean contrary Act : This is that which we must take Care we do not become guilty of .

[x] [x] Nan exiguum temporis habemus : sed multum perdimus . Satis long a vita , & in maximarum rerum consummationem largè data est , si tota bene collocaretur . — Non accepimus brevem vitam , sed fecimus : nec inopes ejus , sed prodigi sumus . Sicut amplae & regiae opes , ubi ad malum dominum pervenerunt , momento dissipantur : at quam vis modica , si bono custodi traditae sunt , usu crescunt : Ita aetas nestra , bene disponenti , multum patet . Quid de rerum natura querimur ? illa se benignè gessit . Vita , si scias uts , longa est . Sen. de brevitate vitae , cap. 1 , 2. We have no reason here to accuse and cast any Blame upon God , for giving so little Time to us , and expecting so great and weighty a Work from us : for , though our Time be short of it self , and we have no spare Time to throw away in vain Pleasures , or unnecessary Employments : Yet , blessed be God , the Time he gives us is large and long enough to serve all rational spiritual Ends of Life , to do all our necessary Work and real Business in , by the Help of God , and in the Strength of Christ . We have in the Daies of our Lives Space enough given us for Repentance , Time sufficient to dispatch the one Thing necessary to work out our Salvation , to prepare for Eternity .

And for our Comfort and Encouragement , if we be not grosly wanting to our selves , we may probably yet perform whatever is indispensably requir'd of us , in the Time that is continued and lengthned out to us ; if we take up presently and lose and squander away no more of it . Life is long enough , says Seneca , ( and let me add , the Resdidue of thy Life may provelong enough ) if thou knowest but how to spend it well : And therefore be so pradent and provident , as to use and improve that little , which , if the Fault be not thy own , may happily serve to do thy main Business , to save thy Soul from perishing everlastingly , and from miscarrying to all Eternity .

The fourth Additional Reason .

We should redeem the Time while we enjoy it , because we can neither bring Time back , when once it is past unimprov'd , nor any way prolong and lengthen out the Daies of our Lives , when Death comes to put an End and Period to them .

1. We should redeem the Time while we have it , because we can never recall and retrieve the Time of this Life , if once we lose and let it slip unimproved . We can never live one Day of our Lives over again . No Man will restore thy Time ( says [y] [y] Nemo restituet annos , nemo iterum te tibi redder . Sen. d● brev. vit. c. 8. Seneca ) or return thy lost Opportunities to thee , and make thee Master once more of those Advantages which heretofore thou hadst in thy Hands . If we would give the Fruit of our Bodies for the Redemption of our Time , we can never purchase it into our Hands again . It is reported to have been the Speech of Prince Henry upon his Death-bed to a certain Lord , Ah Tom , I now too late wish for those Hours we have spent in vain Recreations . That of him in the Poet was a very groundless and fruitless Desire , O mihi praeteritos referat si Jupiter annos ! [z] [z] Bp. Reynold's Treat . of the Pass . Oh that Jove would me restore The Years that I have liv'd before !

When our Time is just at an End , and we can hardly draw our Breath , 't will be a lamentable , desperate Case for us then to cry out with that poor distressed , afflicted [a] [a] Mrs. Pindar , a Book-feller's Wife in Cambridg . Woman in Cambridg , Call Time again , call Time again ; a Thing impossible to be effected by any Cares or Endeavours , Prayers or Tears , Money or Price . The Time of Life , once lost , is irrecoverable and unredeemable ; And the sad Apprehension of the irreparable Loss of Time , will one Day prove an intolerable Torment to too late considering and awakened Souls . Let 's therefore use that Time well , which there can be no Revocation of .

2. As we cannot recover the Time that is past , so we cannot make any Supplement or Addition of new and longer Time to the Daies of our Lives , when once Death comes to put a Finis to them .

As we cannot add one Cubit to our Stature , So we cannot add one Moment to the Measure and Number of our Daies . [b] [b] Hom. sz . in Euang. in verba , Vigilate itaque , quia neseitis diem neque hordm . St. Gregory in a certain Homily tells us a sad Story of one Chrisaurius , a Nobleman , but a had Liver ; as full of Wickedness as Wealth : who at last was struck with Sickness , and the same Hour that he was going out of the World , he seem'd to see a Company of foul and black Spirits standing before him , and coming to drag him to the Infernal Pit : He began to tremble , to grow pale , to sweat again , and to call out to his Son [c] [c] Maxime , curre , Maxime , curre , nunquam tibi aliquid mali feci , in fidem tuam me suscrpe . Maximus to come quickly to save and help him : When his Son and Servants came , they could see nothing ; but he himself , turn which way he would , could see nothing else but those evil Spirits which he could not endure to see ; and in a despairing Manner at last cried out , Inducias vel usque manè , inducias vel ujque manè : Let me have respite but till to morrow , respite but till to morrow Morning : And in this Perplexity he died immediatly . The same Father makes this Use of it ; The Vision did him no good , says he , but let it do good to us , upon whom God's Patience waits yet a while longer : [d] [d] Nos ergo , sratres chartssimt , nunc solicitè ista cogitemus , ne nobis in vacuum tempora pereant , & tunc quaeramus ad bene agendum vivere , cùm jam compellimur de corpore exire . Let us seriously think upon 't , that we may not lose our Time , says he , and then beg to live that we may do our Duty , when we are forc'd to die whether we will or no.

The fifth Additional Reason .

We should diligently redeem the Time , because we shall be certainly call'd to an Account for our Time . Eccles. 11.9 . Rejoice , O young Man , in thy Youth , or , because thou art young , healthy and strong ( the wise Man here speaks Ironically ) and let thy Heart cheer thee in the Daies of thy Youth , and walk in the Waies of thy Heart , and in the Sight of thine Eyes : take thy Course : do what thou pleasest : live as thou listest : lay no restraint upon thy self : deny thy self nothing that Heart can wish : please thy Eye , gratify thy Phansie , satisfy thy Appetite , and let thy sensual Heart give Law to thy whole Man : take thy Swing , thy Fill of Lust and Pleasure ; get Gain , heap up Riches , acquire Honour , grow great in the World , enjoy thy self , take thine ease , eat , drink , and be merry ; But take along with thee this sad and severe , yet seasonable Premonition , Know thou that for all these Things God will bring thee into Judgment . Know thou , that is , consider an think well of it , till thy Heart be warmed with the Thoughts of it : Let this so necessary weighty Doctrine not only enter into , and then slip out of thy Head almost as soon as in it ; but let this Truth take up and dwell in thy Thoughts , and move and stir thy Heart and Affections , and rule and govern thy Life and Actions : Thus know thou , that for all these Things , for all the Vanities and Excesses , Follies and Extravagancies of thy Youth , for all those Things which are now so grateful and delightful to thy Senses ; God , [c] [c] Bp. Reynolds in loc. whose Word and Fear thou now despisest , from whose Eye thou canst not hide thy Sins , from whose Tribunal thou canst not absent thy self , This God will bring thee ; bring thee perforce whether thou wilt or no ; send his Angels to hale and drag thee , when thou shalt in vain call and cry to Mountains and Rocks to hide and cover thee : Bring thee into Judgment ; to a particular Judgment immediatly after Death ; and to the general Judgment , the Judgment of the great Day ( as St. Jude speaks ) call'd by St. Paul , the Terrour of the Lord . Thou fond and foolish , thou daring venturous Sinner , know , that there is an After-reckoning , a Time when thou must come to an Account , when thou must think and hear of what thou hast done , and left undone , and must surely pay very dear for all . They that live their Time in the Flesh , to the Lusts of Men ( says * * 1 Pet. 4.2 , 5. St. Peter ) they shall give Account to him that is ready to judg the Quick and the Dead .

[d] [d] Bp. Taylor 's Serm. 1. Vol. p. 294. We are as sure to account for every considerable Portion of our Time , as for every Sum of Money we receive . [e] [e] Qus unum capillum capitis non dimittit non numeratum , unum momentum temporis dimittes non computatum ? If the very † † Mat. 10.30 . Hairs of our Heads , and † † Mat. 10.30 . all our Hairs are numbred ; then certainly our very Hours and all our Hours too : And above all , our special Hours , our Sermon-Hours , and all providential Opportunities , with all our Neglects and Non-improvements , are exactly computed and reckoned up by God our Judg. God puts down in his Catalogue , this is the first , this the second , this the third time , that I have warn'd , that I have woed such an one . He strictly observes how long he has waited upon us , how often he has treated with us , by his Mercies , by his Judgments , by his Word , by his Spirit by his own Ministers , by our own Consciences , or our Christian Friends . God counts and casts up every Minute of Patience spent upon us ; He reckons and registers every Sand of Long-suffering run out by us : God now takes special , particular , punctual Notice of all , in order to a future , final , and full Account .

We must one Day reckon for all those Hours which now we idle and tride away , and make so little and light of . Time is now a Burthen to many of us , and lies upon our Hands , and we know not almost how to spend it , or which way to get rid of it : And therefore sometimes we use evil Arts to pass it away : But oh what an intolerable Burthen will the Guilt of m●s-spent Time be , when it shall be charged home upon a Soul at the great and dreadful Day ! What have you done with all your Time ? will God then say : Is it true , that you have spent so much in Dressing , so much in Revelling , so much in Dressing your self every Day ? Were these the Things I gave you Time for ? what will the Sinner be able to answer to these Things .

When our righteous Lord , who delivered the Talents of Time and manifold Opportunities to us , shall come to reckon with us , he will require and call for some answerable good Improvement of every such Talent : And the more of these Talents were concredited and committed to us , the richer Return and greater Improvement will be expected and demanded of us : [f] [f] Crescunt dona ? crescunt rationes donorum ? Our Reckoning will rise according to the Largeness of our Opportunities and Receits .

And the longer it is before God calls us to a Reckoning , our Account will certainly be the sadder , and our Doom and Punishment much the heavier , if we have been unfaithful Stewards of our Time and Talents . What Account will the old Sinner give of three or four-score Years spent in Vanity , Sin and Folly ? What will he be able to say for himself , that his gray Hairs were found in the Way of Vnrighteousness ?

It will be a fearful Audit , when God shall call the inconsiderate , careless Sinner to appear before his great Tribunal : Then he that has but hid his Talent , shall hear that sad and dismal Voice , Serve nequam * * Mat. 25.19 , 26 , 30. ; thou wicked and slothful Servant , and shall find and feel a Retribution accordingly : 'T will surely then be said concerning him , * * Mat. 25. 19 , 26 , 30. Cast the unprofitable Servant into outer Darkness , there shall be Wecping and Gnashing of Teeth .

O let 's not put that evil Day far from us ; but let that Voice be alwaies ringing in our Ears , which was ever sounding in [g] [g] Quoties diem tillum considero , toto corpore contremisco ; sive entm comedo , sive bibo , sive aliqutd facio , semper videtur mihi tuba illa terrtilis sonare in auribus meis ; Surgite mortus , ventte ad judicium . Hieron . St. Jerom's ; Arise ye Dead , and come to Judgment . Our Time must be strictly reckon'd for , and therefore we should thriftily husband , if possible , every Minute of it .

The sixth and last Additional Reason .

Sixthly and lastly ; We should be sure to redeem the Time , Because this Time is all we can redeem ; and upon this short Moment of Time depends long Eternity .

We shall never have any more Time or Space to redeem , either in this , or in another World .

1. As we cannot live this same Life over again , so when once we die and leave this World , we shall never return to this Earth again , to converse in Flesh with Men any more ; nor be suffer'd to live another Life here in this World , to mend and correct what we did amiss heretofore . * * Job 14.14 . If a Man die , shall he live again ? says Job : Some understand this Interrogation as flat denial , an absolute Negation : He shall live a natural Life on Earth no more . † † Job 7.9 , 10. As the Cloud is consumed , and vanisheth away : So he that goeth down to the Grave , shall come up no more . He shall return no more to his House , neither shall his Place know him any more . ‖ ‖ Job 26.22 . Job 10. 21. When a few Years are come , then I shall go the Way whence I shall not return .

2. And as we shall have no new Time in this , So , no Space will be given , or granted us for Repentance , and Purgation of our Souls ; nor will any Offer of Mercy be made us in the other World : No new Covenant will ever there be tendred to us ; no Ambassadours of Peace be sent to beseech us , to pray us there n Christ's stead to be reconcil'd to God . God will then be irreconcilable , Sin unpardonable and unremovable , Heaven unattainable , and lost Souls uncurable and irrecoverable . If we do not do our best here , we shall have no other Game to play , nor Part to and in any other Region or Mansion . We shall not be [h] [h] Quoad animae separatae statum ; nun it●rum sit Viator , neque in probationis stain posita , ad foe scitatein ●ahue acquirendam ; sed in statu ponitur hnals : ( resurrections mutationibus expectatis . ) Baxter . Methodus Theologiae Christianae , part. 4. cap. 4. Probationers in the other World : We shall not be suffered to begin there upon a new Score . [i] [i]

In quo quemque invenerit suus novissimus dies , in hoc eum compiehendet munds novissmas dies . Quoniam qualis in die isto qutsque moritur , talis in die illo judicabitur . August . Epist. 80.

Qualis exieris de hac vita , talis redder is illi vitae . August . in Psal. 36.

Our Souls at Death will enter into a sixed , unchangeable State , and continue for ever such as they went out of this World . The very same Frame and Temper , Qualities and Assectious , as we carry with us out of this Life , we shall keep and retain in the next . Such good Dispositions as were begun here , will indeed beintended and perfected in Heaven : And such ill Dispositions as took place and got Root here , will be strongly setled and fully confirm'd in the damn'd hereafter : But the [k] [k] See Dr. Tillotson , 1. vol pag. 29● . Dr. More 's Mystery of Godliness , pag. 441. Dr. Dowler's Design of Christianity , pag. 122. main State of any , either good or bad , will never be varied or altered in the other World . As the Tree falls , so it lies : As Time leaves us , so Eternity will find and continue us .

God will never trie us more with Opportunities and Helps of Conversion and Reformation , with the Means of Grace and Life , in another Place and State : And therefore let 's now improve Providences and Ordinances , Aids and Assistances , as those that shall never hereafter meet with such Advantages ; and do all the Duties and Offices of Religion , as those that are going to that World where there is no room for such Performances , no place for Confession , Praier , Repentance and Amendment of Life , in order to the Pardon of our Sins , and Salvation of our Souls : no occasion of running , wrestling , striving , watching , fighting any more , in order to obtaining of a Prize , and receiving of a Crown : All that is now left undone , must be undone for ever .

This is the only Space allotted us , and Opportunity afforded us , wherein to build and prepare our Ark , to get Oil sufficient into our Vessels , and to provide a competent Measure or Portion of Manna : We can only gather the spiritual Manna in the six Daies of this Temporal Life ; there is no finding , no getting of it on the Sabbath of Eternity . As we must do all our worldly Business before the weekly Sabbath comes ; So we must quite finish our spiritual Business in the working Daies of the Life present ; for there is no working on the eternal Sabbath , when once this earthly Lise is ended : Then we must labour and work preparatory Work no longer , but receive from our great Lord and Master the Reward or Punishment of our former Works .

The Life to come , it is no Seed Time , but only a Time of Harvest ; We must reap in the future State the Fruit of our own present Doings , whether good or bad . As we do use the Time of this Life , so shall we be used , treated , and dealt with in the other Life . We shall certainly fare happily or miserably to all Eternity , according to our Carriage and Behaviour here . According to our Choice and Election , Affection and Action in this World , will be our everlasting Lot in the World to come . So that the right Improving or Misimproving , the well or ill spending and husbanding of our Time , is of infinite Consequence and Concernment to us .

Let us therefore in this Time of Life get all Things ready that are necessary to a joyful Entrance into eternal Life . Let our Work and Business , in Preparation for an endless Happiness , be dispatch'd and done before we go hence , and be no more seen . * * Eccles. 9.10 Whatsoever our Hand findeth to do , let us do it with our Might ; for there is no Work , nor Device , nor Knowledg , nor Wisdome in the Grave whither we are going . There is no Hope or Expectation of working out our Salvation in an after State and Condition . If this Work be not effected before this mortal Life is ended , it can never be done in the Grave , or Hell , or in any Place of the separated Soul's abode . What is to be done of this Nature , do now or never : Act now with the greatest Care and Diligence , Life and Vigour .

As Zeuxis , a famous Painter , once said , Pingo Aeternitati ; I limn for Eternity : So , let us do every Thing now for Eternity ; and be sure to be very exact in our Actions , because they must stand upon Record for ever , and lay the Foundation of our Happiness or Misery to all Eternity . In Time let us make Provision for Eternity . We are careful to provide convenient , handsome Lodgings here : but consider , where shall I dwell to all Eternity ? Remember that a serious Life of Faith and Repentance , Grace and Holiness here , is the only Way to an happy , heavenly , eternal Life hereafter : That it is in vain , with * * Num. 23.10 . Balaam , to wish we might die the Death of the Righteous , if we refuse to live the Life of the Richteous : As Euchrites foolishly desired to be Croesus vivens , & Socrates mortuus : Croesus while he liv'd , and Socrates when he was dead .

CHAP. V. The Vse and Application of the Doctrine . Ought we to redeem the Time ? Then ( 1. ) Let not the Men of this World think strange , that serious and conscientious Christians do not lose their Time as desperately as they do . Good Men know the Worth of Time , and understand the great Consequences and weighty Concernments of well or ill husbanding of it . ( Vse 2 ) Let us all examine our selves , and see whether we have redeem'd our Time , or no ; bewail and bemoan our loss of Time . ( 3. Vse ) A seasonable sharp Reproof of several Persons , who are grossly guilty of mis-spending their Time . ( 1. ) A Reproof of those that mis-spend their Time in Idleness and Lasiness . Idleness a Sin against our Creation , against our Redemption , against our own Souls , against our Neighbour ; and an Inlet to many other Sins . ( 2. ) Such Persons are justly censurable , who mis-spend their Time in excessive Sleep and Drousiness ; which wasts not only much of our Time , but the best of our Time too . Immoderate sleeping nought on any Day , but worst of all upon the Lord's-Day . ( 3. ) Many mis-spend their Time in impertinent Employments . ( 4. ) Many lose much precious Time in vain Thoughts . ( 5. ) In wain Speeches . ( 6. ) In vain Pleasures : in using unlawful , or abusing lawful Recreations : either using them unseasonably , or else immoderately . ( 7. ) In excessive , immoderate , worldly Cares . ( 8. ) Some Persons are to be reproved for mis-spending their Time in Duties . ( 1. ) By performing them unseasonably . ( 2. ) By doing them formally Time lost in Duties by unseasonable Performance , two Waies : ( 1. ) When one Duty thrusts and justles out another ; and so the Duty is mis-timed . ( 2. ) When Duty is perform'd at such a Time when we are most unfit for 't .

I Have done with the Reasons of this Duty , and now proceed to the Vse and Application of this Doctrine . ( 1. ) By way of Caution . ( 2. ) Examination . ( 3. ) Reproof . And lastly , Exhortation .

The first Vse , by way of Caution .

Ought we to redeem the Time ? Then let not the Men of this World * * 1 Pet. 4.4 . think strange , that serious and conscientious Christians do not run with them into the same Excess of Riot , and lose their Time as desperately as they do . There 's good Reason why the sober , considerate Christian does not slightly and carelesly sling away his Time with others ; For ( as [a] [a] Neque enim quicquâm reperit dignum , quod cum tempore suo permutaret , custos ejus parcissimus . Sen. de brev. vit. cap. 7. Seneca speaks of an excellent and eminent good Man ) he does not meet with any Thing worthy to be accepted in exchange for his Time ; and therefore he keeps and reserves it to be employed to useful and prositable Purposes , and is very saving and sparing of it .

The Children and Servants of God do sufficiently know the Worth of Time , and plainly understand the gteat Consequences and weighty Concernments of well or ill husbanding of it . If they were wanting by an early , fore-handed Care to secure and improve any part of the Time that is past ; Their former prodigal lavishing out their Time is the present Burthen of their Spirits , and Sadness of their Souls : And they are resolv'd , by a timely Diligence , in a spiritual Manner to redeem the Time for the future . They often seriously think with themselves , that to lose the Remainder of their Time , is to lose eternal Happiness , and to incur eternal , intolerable Misery : Rather follow and imitate them , than judg and censure them . If you won't forbear reproaching and reviling them , know that the Time is coming , when you shall give an Account , * * 1 Pet. 4.3 , 4 , 5. not only of your Excess of Riot , but even of your hard Speeches top . If any in the Family , if any in the Neighbourhood be more strict , exact and careful to redeem the Time than your sevles , take heed you do not speak ill of them for it : Do not wonder that they do not do as you do : But as you love your Souls , and as you would give an Account of your Time with Joy and not with Grief ; labour , with the holiest and precisest in the Places where you live , to walk circumspectly , not as Fools , but as Wise ; redeeming the Time , because the Daies are evil .

The second Vse , by way of Examination .

Is it the Duty of a Christian to redeem the Time ? Then let us examine our selves a while , and see whether we have discharg'd our Duty herein . Let us all look back on our former Lives , and bewail and bemoan our Loss of Time . [b] [b] Vanitas est longam vitam optare , & de bonit vita parùm curare . A Kempis , l. 1. c. 1. n. 4. How vainly have we wish'd oftentimes for a long Life ? and yet alwaies neglected a good Life . May we not apply that of [c] [c]

Exigua pars est vitae , quam nos vivimus . ( ex Ennio ) Omne spatium , non vita , sed tempus est . Sen. de brevitate vitae , cap. 2.

Non est quod quemquam , propter canos aut rugas , putes diu vixisse : non enim ille diu vixit , sed diu fuit . — non ille muliùm navtagavit , sed multum jactatus est . ld . de brev. vit. c. 8.

Doce nonesse positum bonum vitae in spatio ejus , sed in usu : posse fieri , imò saepissime fieri , ut qut diu vixit , parùm vixerit . Id. ep. 49.

Seneca to our selves ? It is but a small Part of Life , that we live : The Space we wear out , is not Life , but Time . We have been a long Time in the World , but can we affirm and prove we have liv'd long ? Can we be said to have sail'd much ( to use the Similitude of that most practical Moralist ) because we have been tossed very much in the Sea of this World ? Can we be said to have truly liv'd , because some Cubits are added to our Stature , because some Hair is grown upon our Chin , or because we have married Wives , and gotten Children , and it may be raised good Estates in the World ? is not that of the same excellent Philosopher too true concerning too many of us ? [d] [d] Adhuc non pueritia in nobis , sed quod est gravius , puerilitas remanet : & hoc qui lem pejus est , quòd authoritatem habemus senum , vitia putrorum . Id. ep. 4. Not Childhood , but , which is more grievous , Childishness remains and continues still with us : And truly this is yet worse , says he , that we have the Authority of old Men , and the Vices of very Boies .

If as Alexander counted his Life by Victories , not by Daies , or Years ; So we should reckon our several Lives by our spiritual Victories and good Works , and our answering the Ends , the true Ends and proper Purposes of Life ( which is the justest Account , and the rightest Reckoning of our Living ) Should not the most of us find that we have liv'd but a few Daies , but a few Hours ? yea , that many have hardly liv'd at all , have scarcely as yet begun to live ? that little or nothing has been done that is truly worthy of a Man or Christian ?

Have not we been wretched Scatter-Hours , and desperate Prodigals of our precious Time ? We have some of us lived a great while in the World : but the question is , Whether yet we have learn'd to know God and Christ , and to know our Selves ? to be just and honest , to be modest and chast , to be sober and temperate ; to deny a strong , unruly Appetite ; to refuse a superfluous Morsel of Meat , a forbidden intemperate Cup of Drink ? Have we learn'd in the many Years of our Lives to master and moderate one Passion ? to subdue and mortify [e] [e] Raro unum vitium perfectè vincimus , & ad quotidianum profectnm non accendimur . A Kempis , l. 1. c. 11. n. 2. one Lust , to break off one evil Custom , to root out one vicious Habit , to answer one Objection , to resist one Assault , to defeat one Art of the Devil ? Who of us have been careful all this while to run our Race , to trim our Lamps , and to dress up our Souls for a blessed Etetnity ?

Did not we spend our Youth in Vanity ? Which of us was so forward in good , as to shun and flie youthful Lusts ? To how few of us can it be said ( as * * 2 Tim. 3.15 . St. Paul said to Timothy ) that from a Child thou hast known the holy Scriptures ? Tell me , how have many of you desperately omitted , and lamentably neglected the Reading of the Scriptures all your Life long , which alone are able to store your Mind with divine Knowledg , and to make you wise unto Salvation ? What Numbers are there who know but little what is contained in the Scripture , any otherwise than as they hear a Chapter now and then read in the Church ? and God knows too too many give but little heed to it , and so are but little the better for it then neither . How few among us , who have liv'd long under the Enjoyment of the Means of Grace , are yet so well acquainted with divine Things , and so well versed and exercised in Religion , as to be able to put up a pertinent Praier , and to commend their own , or another's Case and Condition to God , as Occasion does require ? How many Lord's-Daies have we profan'd ? How many Sermons have we wilfully missed ? How many good Opportunities have we negligently lost ? How careless have we been of our own spiritual Good ? How regardless of the eternal Welfare of those who belong to us ? How ignorant are many of our selves of the Things of God , and of the Duties of Religion ? How far not only from doing , but from understanding our spiritual Business ? who , had we taken Pains , might now have been very knowing Christians . How ignorant , through our gross Neglect of them , are our Children and Servants , and those about us , in the very Rudiments of Religion ? who might have had a good Understanding therein , had we done our Duty in first informing our selves , and then instructing them . [f] [f] Quemadmodum omnibus annis studere honestum est : it a non omnibus institui . Turpis & ridiculares est , elementatius senex . Juoent parandum , seni utendum est . Sen. ep. 36. How ridiculous and uncomely is it to see an Old Man ignorant of his Letters , or to seek in his Primer ? But how much more absurd is it to find so many Old Men , who * * Heb. 5.12 . for the Time ought to have been Teachers , yet to have need that one teach them again which be the first Principles of the Oracles of God ? Which of us have ever gone about doing and receiving good in the Places where we have a long Time liv'd ? Who are we the better for ? Who is spiritually the better for us ? How very little Good have we done ? nay , how much Hurt have we done in the World ? What Mischief have many Parents and Masters done in their Families by gross Neglect of Family Duties , such as Reading , Praying , Catechizing ; and by their Loosness and Licentiousness before those that belong unto their Charge , whose ungovern'd Youth had more need to be curbed and restrain'd by their sober Counsels and seasonable Reproofs , than desperately misled and hurried head-long by their ill Examples into Sin and Wickedness . Oh what a sad Consideration is it , for any of us all to think with our selves , how that for ought we know there may be some this Day in Hell , who were occasionally brought thither by our unholy Walking and ungodly Living ! It may be some of our Friends and Companions , some of our Neighbours and Relations , some of our very Children and Servants are at present in Hell , bitterly exclaiming against us , and cursing the Daies in which they liv'd with us , and were acquainted with us .

Instead of growing better and better , are not some of us [g] [g] Nemo , inquit Epicurus , aliter , quàm quomodo natus est , exit è vita . Fulsum est , pejores mor mur , quàn nascimur . en . epist. 22. worse now than we were many Years since ? more profane , or worldly ; more sensual , more hardened from the Fear of the Lord , more without God and Christ in the World , more useless , more unprofitable than ever ? more unfit to live , more unprepared to die now , than we found we were many Years ago ? Have not some of us so ill husbanded our Time , that the older we have grown , the less Hope we have had of Heaven and Happiness ? As Pius Quintus is reported by [h] [h] Cùm essem Religiosus , sperabam bene de salute animae meae ; Cardmalis sact us , extimui ; nunc Pontifex creatus penè despero . Corn. à Lap. in Numb . l. 1.11 . Cornelius à Lapide to have said , When I was first of a Religious Order , I hoped well of the Salvation of my Soul : But when I was made Cardinal , I began to fear it : But since I was created Pope , I almost despair of it . How many may be found in like manner , who in their Youth have had it may be some reason to hope well of themselves ; but in their Middle Age more cause to fear , and in their Old Age almost ground enough to despair .

I may here take up the Complaint of the devout [i] [i] Quid prodest din vivere , quando tam parùm emendae nur ? Ah long a vita non semper emendat , sed saepe culpam magis auget . Vtinam per unam diem bene essemus conversati in hoc mundo ! multiannos computant conversionis , sed saepe p●rvus est fructus emendationis . A Kempis , l. 1. c. 23. n. 2. A Kempis ; What does it avail us to live long , when we are so little better'd by it ? Ah long Life , says he , does not alwaies mend our Manners ; but does often the more encrease our Crimes . Would we had a alked but one Day well in this World ! Many reckon Years of their Conversion ; but there is too often but little sign of a new Conversation .

Had we not been grosly wanting to our selves , how much might we have known of God , and of his Mind and Meaning in his Word and Works ? How much might we have done for God , and received from god by this Time ? what a Stock of Grace might we have gotten before now ? What a Treasure of Experience might we have heaped up ? What a good Foundation might we have laid of a sound , solid and well-setled Peace and Comfort , to stand us in stead in a Time of Need ? What ground might we have gotten against our Corruptions ? What Growth in Grace ? What Strength in the inner Man ? What Skill to discern and avoid the Wiles and Snares of the Devil ? What Love to , and Delight in the Law of God ? What Readiness to every good Word and Work ? What Ereedom and Enlargedness might we have attaineed to in God's Service ? How truly might it have been our very Meat and Drink to do the Will of God ; our constant Course , daily Use , and chosen cheerful Exercise , to run the Waies of God's Commandments ? How forward might we have been in the Way to the spiritual Canaan , who have , it may be , been greatly guilty of many Retrogradations ? How might we have been of another Spirit than we are of at present ? How publick-spirited might we have grown ? How zealous for the Glory of God , and the good of Souls ? How active in the Cause of God and Religion ? How careless of the Pleasures that are but for a Season ? How spiritual and heavenly-minded ? How ready to die ? How ripe for Heaven ?

O let this Consideration be laid to Heart by us , and serve deeply to humble us , that we have had much Time , but have redeemed little or none : that we have liv'd long to little , to bad Purpose : that we have trifled and squandred away those Seasons of grace that can never be enjoyed again , and lost those Opportunities that can never return back again . Let us put our selves to the Trial , and bring our selves under Examination , whether we have discharged our Dutyin Redeeming the Time , yea , or no.

The third Vse , by way of Reproof .

Is every Christian bound to redeem the Time ? Then here is a Word of seasonable , serious , sharp Reproof to several Persons , who are grosly guilty of mis-spending their Time , and divers Waies do foolishly cut this precious Commodity to waste : Particularly to these following .

The first Sort of Persons reproved .

To such as mi-spend their Time in Idleness ; who lose their Time nihil agendo , in doing just nothing , or nothing at all worthy the naming : Who live in Neglect of all honest and Useful Employment , or do not sedulously exercise chemselves in the Duties of their Place and [a] [a] There dwelled in Belsted , a small Village some three Miles from Ipswich , a Tanner , who being very busie in tawing of a Hide , Mr. Carter came by accidentally ; and going sostly behind him , being familiarly acquainted with the good Man , merrily gave him a little Clap on the Back ; The man started , and looking behind him suddenly , blushed , and said ; Sir , I am ashamed that you should find me thus : To whom Mr. Carter replied , Let Christ when he comes fiad me so dotag . What ( said the man ) doing thus ? Yes ( said M. Carter to him ) saithfully performing the Duties of my Calling , The Life of Mr. John arter inserted among Mr. Clark's Lives of ten Eminent Divines , pag. 13. Calling . How sharply may God reprove , and say to many among us , * * Mat. 20.6 . Why stand ye here all the Day idle ? What Cause have Ministers to complain of their People with the Apostle ? and say , † † 2 Thess 3.11 . There are some which walk among you disorderly , working not at all . To how many may we use the Words of the Wise Man ? ‖ ‖ Prov. 6.6 . Go to the Ant thou Sluggard .

1. Idleness is a Sin against a Man's very Creation . God did not so curiously work , and accurately frame us , to sit still and fold our Hands , and give our selves to our ease , and to [b] [b] Desidea somnium vigilantis . dream when we are awake . Our Maker intended and fitted us for work . To what End did God furnish us with so many useful instruments as the several members of our Bodies , and endow us with those nimble and active Faculties of our Souls , but that we might up and be doing , and vigorously prosecute and pursue some worthy and good End in the diligent Use of sit and proper Means ? Adam even in Paradise was not allowed to be idle ; but , before he feil , we appointed and ordered to * * Gen. 2.15 . dress the Garden , and to keep the Ground : in which Employment he should have [c] [c] Oberatus fuisser agrievlturâ , non laboriosd , sed deliciosa , ad voluptatem & experientiam . Synops. Crit. taken Delight , and gain'd Experience .

And afterward when he had sinn'd ; not light and case , but hard and painful , tedious and wearisome Labour was enjoined him , as a perpetual Penance for his Transgression and Offence ; and imposed as a [d] [d] Andr. River . Exercit. in Gen. p. 157. Bridle to rest rain the Flesh , which by reason of Sin is now become wanton and rebellious against the Spirit : (*) (*) Gen. 3.17 , 19. In sorrow shalt thou eat all the Daies of thy Life : In the Sweat of thy Face , shalt thou eat thy Bread . * * Job 5.7 . Man , says Eliphaz , is born unto Labour , troublesome Labour . † † Psal. 104.23 . Man , says David , goeth forth to his Work , and to his Labour until the Evening : This is the Course which God has set him . But by their Idleness Men attempt to overthrow the Purpose and Design of God , and to frustrate the End whereto Man was created ; and plainly thwart and contradict , cross and controul God's Curse , while only in the Sweat of others Brows they eat their Bread ; and cast off the Means which God has ordain'd for repressing and taming the petulant and unruly Flesh .

Were these so wise as to accept of the Punishment threatned and inflicted , and to become painful and laborious in their Places and Employments ; the Curse of God would , by a Miracle of the divine Mercy , be turn'd into a [e] [e] The Labour and Sweat of our Brows is so far from being a Curse , that without it our very bread would not be so great a Blessing . — If it were not for Labour , men neither could cat so much , nor relish so pleasantly , nor sleep so soundly , nor he so he althful , nor so useful , so strong nor so patient so noble , or so untempted : And as God has made us beholding to labour for the purchase of many good Things , so the Thing it self ows to labour many Degrees of its Worth and Valne . — Labour is necessary , not only because we need it , for making Provision of out Life , but even to ease the Labour of our Rest ; there being no greater Tediousness of Spirit in the World than want of Employment , and an unactive Life : And the lasy man is not only unprofitable , but also accursed , and he groans under the Load of his Time , which yet passes over the active man light , — while the Disemployed is a Disease , and like a long sleepless Night to himself , and a load unto his Countrey . Bp. Taylor 's Serm. 2. V. Ser. 25. p. 322. Vt desidtam Deus prohibet & execratur . ; sic opedrentibus & morigeris in benedictiouem convertit , quod homini init to tanquam pana impositum futt : Psal. 128 , 2. Labor om manuum tugrum comedes : beatius er , & bene tibi erit . Andr. River . loc. cirat . Blessing : For , ordinarily no Bread tastes so sweet , as that which is earn'd with hard Labour and Sweat .

2. Again ; Idleness is a Sin against our very Redemption . * * 1 Pet. 1.17 , 18. Pass the Time of your Sojourning here in Fear : for as much as ye know that ye were not redeemed with corruptible Things , as Silver and Gold , from your vain Conversation , but with the precious Blood of Christ , &c. This should engage you to walk reverently , strictly and watchfully all your Time . † † 1 Cor. 6.20 . Ye are bought with a Price : God hath pai'd dear , given his Son out of his Bosom , for the Purchase of you : Therefore glorify God in your Body , and in your Spirit , which are God's . And let 's remember Christ ‖ ‖ Tit , 2.14 . gave himself , for us , that he might redeem us from all Iniquity , and purisy unto himself a peculiar People , zealous of good Works : [f] [f] Hammond's Par. He delivered himself up to a shameful Death , on purpose that he might ransom us out of the Power of Satan , from that Course of vicious living in which Men were before engaged , and cleanse us in an eminent Manner to be an holy pious People , most diligent to advance to the nighest pitch of all Vertue . Christ hath redeemed us to this End , that we might redeem Time for his Service . Why then dost thou stand lasing and loitering , when thou art made and born for Work , and redeemed for Work , and call'd to Work ?

3. Farther ; Idleness is a Sin against our very Bodies and Souls . It is in a Manner the Murther of the Body : for , as the Air and Water , so Man's Body is apt to corrupt and putrify without Motion . Ease destroys the Health of the Body ; breeds the Gout and other Diseases . And it hurts and taints the Soul too ; and produceth that Indisposition in it , which one fitly calls Podagram animi , the Gout of the Soul : and another terms it the Scurvy of the Mind . 'T is highly prejudicial both to our temporal and spiritual Estate . The Man that neglects the Means of a temporal Provision , and of his eternal Salvation , through Lasiness and Idleness , starves and kills both his Body and Soul , and every way beggareth and impoverisheth himself , in respect to the inward spiritual true Riches of Grace , as well as in reference to outward Enjoyments and worldly good Things . Without Labour , Industry and diligent Husbandry , we can neither increase the natural , nor improve the divine Riches of our Souls . There is nothing to be gotten by Idleness but Misery here , and Hell hereaster . The * * Matt. 25.30 . idle and slothful Servant is condemned to be cast into outer Darkness .

4. Farther yet ; Idleness is a Sin against our Neighbour . How do they offend against their Neighbours who are wholly unfruitful in their Places , and live as unprofitably in their Health , as if by Sickness they were utterly disabled for any Service ? Idle Persons are superfluous Creatures , of no Advantage or Benefit to the Body Politick where they live ; and ( as Cicero says of the Swine ) [g] [g] Animam pro sale habent . have their Souls only instead of Salt , to keep their Bodies sweet . They are an unnecessary , intolerable Burthen to any Kingdom or Common-wealth . It was a pertinent and prudent Question put by Pharaoh to Joseph's Brethren , * * Gen. 47.3 . What is your Occupation ? An Interrogation ( says the learned [h] [h] E●ercir in Gen. p 650. vide Pareum in loc. Andrew Rivet ) worthy of a Prince , who ought not rashly to receive any Strangers into his Dominion , Without first examining whether they be sit for any good Thing , and know how by some honest Labour to make Provision for themselves and theirs ; that they may neither be burthensome to others , nor living idly take Occasion of doing ill . Hence wise Politicians ( as he well urges there ) have expresly prohibited Idleness by severe Laws . The Judges of Areopagus took particular notice of the several Citizens at Athens , and strictly enquired in what way of Business every one liv'd , and whether any addicted himself to base and sluggish Idleness . The idle Person was made liable to an [i] [i] Ea nominabatur act to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Rivet . loc. citat . pag. 650. vid. & p. 157. Action qt Law : and he that was once found guilty of Idleness , was , according to Draco's old Law , presently branded with Infamy : But Solon afterward somewhat mitigated that Law , and only pronounced him an infamous Person who was a third Time condemned of Idleness . The Massilienses of old denied such Persons Entrance into their City , as were not skilled and versed in some Art whereby to get a lively-hood : Nor did they admit or allow of Players , Dancers , Jesters , Juglers ; because these Arts do nourish the Idleness o●such Spectators , as commonly They call and draw to themselves who Waste their Time in Toies . And it was ordained by Law among the Persians ( as the fore-cited Author notes out of Herodotus ) that at the End of every Year every Sabject should go to the Magistrate to give an Account of their Employment .

An idle Body is plainly guilty of Injustice and [k] [k] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Phocylid . Theft , for he takes and uses the Creatures he has no right to , and lives upon others Labour and Industry . The Apostle commands , * * 2 Thess 3.10 , 12. that If any would not work , neither should he eat ; that is , at the publick Charge , or at the Cost of any other . And he commands and exhorts such as are idle , that they work , and eat their own Bread : As if it were not their own Bread , if not gotten with the Work of their own Hands , and the Sweat of their own Faces .

So far as we are idle we are [l] [l] Idleness is the Burial of a living Man , an idle Person being so useless to any Purp ses of God and Man , that he is like one that is dead , unconcern'd in the Changes and Necessities of the World : and he only lives to spend this Time , and eat the Fruits of the Earth , like a Vermin or a Wolf ; when their Time comes they die and perish , and in the mean Time do no good ; they neither plow nor carry Burthens : all that they do , either is unprositable , or mischievous . Bp. Taylor's Rule and Exercise of hol . Liv c. 1. §. 1. Otium sine literis mors est , & hominis vivi sepultura . Sen. ep. 82. useless and grievous to others , who yet were born for the Good and Service of others .

If we would spend our Spare-time in visiting the Sick , in reading to them , and conferring with them ; in reproving open , bold Sinners ; in comforting afflicted , distrened Consciences ; in succouring and assisting tempted Persons ; in catechizing , and instructing , and praying with and for our several Families ; how many would rise up and call us blessed , and praise God for us , and pray for us ?

5. Once more ; Idleness is an [m] [m]

Nihil agendo malè agere disces , Catonis oraculum , quo nihil verius . Colum. deterust .

Fugiendum est otium : nam qui nihil agunt male agere discunt : cùm animus sit irrequietus , & ubi ad honesta non ducitur in mala sertur . Ciell . Eth. Aristorel . p. 27.

Inlet to many other Sins . The Son of * * Ecclus. 33.27 . Syrach informs us that Idleness teacheth much Evil. It is well observ'd by [n] [n] Pareus , Comment , in Gen. 2.15 . Pareus , that if our first Parents had been employed in dressing the Garden according to God's Command , instead of talking idly with the Serpent , they had not then been seduced unhappily into Sin . How much more , says he , is Idleness now to be shunned and avoided by Man ! since , out of Paradise , he is every way exposed to the Snares of the Devil , and is by nothing deceived more easily and dangerously than by sluggish Idleness .

† † 1. Sam. 11.2 . When David was [o] [o] Quaeritur , Aegysthus quare sit factus adulter ? In promptu causa est , desidiosus erat . idly walking upon the Roof of his House , Lust quickly kindleed at first Sight of a pleasing beautiful Object . An idle Person lies open and exposed to all the Temptations of Satan : Nay he is not only tempted by him , but a Tempter of him . What we bnd spoken in ‖ ‖ Ezek. 38.11 . another Case , the same may Satan say of idle Persons , I will go to them that are at rest . When the Bird sits still , then the Fowler takes his aim , and shoots ; but the flying Bird is seldom hurt . Indulge not thy self in Idleness , lest Satan take Advantage against thee . 'T is good Advice that [p] [p] Facito aliquid operis , ut te semper Diabolus inveniat occupatum . Hieron . ad Rusticum , ep. 4. St. Jerom gives thee ; Still be doing some warrantable Work , that the Devil may always find thee well employed . If thou canst find nothing to do thy self , sure enough the Devil will quickly find thee somewhat to do : If thou beest once idle , he 'll presently employ thee , and set thee a-work . The idle Person has no Defence and Safeguard against Satan : But he that is lawfully busied is not at leisure to attend and listen to Satan's Temptations . If Men be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as work not at all , they quickly become * * 2 Thess 3.11 . Wanderers about from House to House , Tatlers also and Busy-Bodies , speaking Things which they ought not ; medling out of their Calling , and enquiring into Things that concern them not : Which Courses and Carriages are the [q] [q] Bp. Taylor 's Rule and Exerc. of Hol. Liv. chap. 1. §. 1. Rule 1● . Canker and Pust of Idleness , as Idleness is the Rust of Time . Well then , take this short Lesson from [r] [r] A Kempis , l. 1. c. 19. n. 4. a devout Person ; Be never altogether i de , but still either reading , or writing , or praying , or meditating , or labouring and endeavouring to do somewhat that may be useful and profitable , conducive and ordinable to common Good and Benefit . Take Example from the heathen [s] [s] Nullue mthi per otium dies exit , &c. Sen. ep . Quid in otio facio ? ulcus meum curo . ld . ep. 68. Moralist ; I pass not away one Day in Idleness , says he . When so much Work is necessary to be done in so little a Time , or you are for ever certainly undone , will you stand as Men that cannot find their Hands ?

You that are rich have of all People the least Cause to be idle : [t] [t] See Mr. Baxter's Preface to Mr. Whately's Redemption of Time . God gives you more than others , and is there any Reason then that you should do less for God than others , and make your whole Lives only a long Vacation ? Would you think your selves well fitted , if those very Servants should presume to do you the least Work , to whom you give the largest Wages ?

Hearken diligently to that sober Counsel and seasonable Reproof which the holy [u] [u] Church-porch , p. 3,4 . Mr. Hethere gives you ; Fly Idleness , which yet thou canst not fly By dressing , mistressing , and Complement . If those take up thy Day , the Sun will cry Against thee : for his Light was only lent . O England full of Sin , but most of Sloth ! Spit out thy Phlegm , and fill thy Breast with Glory : [w] [w]

I sind that in our old Saxon Language , a Gentleman was called an Idle-man ; perhaps because those who are born to fair Estates are free from those Toils and hard Labours which others are forced to undergo . I with the Name were not too proper to over-many in these Daies , wherein it is commonly seen that those of the better rank who are born to a fair Inheritance so carry themselves as if they thought themselves priviledged to do nothing , and made for mere Disport and Pleasere . Bp. Hall's Remaining Works , p. 227. See Bp. Taylor 's Rule and Exerc. of Hol. Liv. c. 1 § 1. the 11th , and 12th Rules for imploying our Time .

Such Gallants as live in no setled Course of Life , — nor do any Thing for the good of humane Society ; let them know , there is not the poorest contemptible Creature , that cryeth Oysters and Kitchin-stuff in the Streets , but deserveth his Bread better than they ; and his Course of Life is of better Esteem with God and every sobert wise man , than theirs . Bp. Sanderson's Serm. 1 V. p 196.

Thy Gentry bleats , as if thy native Cloth Transfus'd a Sheepishness into thy Story : Not that they all are so ; but that the most Are gone to Grass , and in the Pasture lost .

Don't they deserve to be reprov'd who squander away their Time in a soft and delicate Lasiness ? And they too , who though they seem to be full of Employment , yet do nothing at all of the Work of a Man of Christian ; but spend their Time in an [x] [x] Quorundam non otiosa vita est dicenda , sed desidiosa occupatio . Sen. de brev. vit. c. 11. Non habent iste otium , sed iners negotium . Ib. c. 12. Oterose nihil agunt . lb. c. 13. idle Employment , or in a serious Idleness , a painful Playing , a laborious Loitering , and a [x] [x] Quorundam non otiosa vita est dicenda , sed desidiosa occupatio . Sen. de brev. vit. c. 11. Non habent iste otium , sed iners negotium . Ib. c. 12. Oterose nihil agunt . lb. c. 13. busie doing nothing .

But surely of all Persons they deserve a severe and cutting Reproof who idle away their Time on the Lord's-Day : Who usually spend that holy Day as if the rest of the Ox and Ass were the only worthy and acceptable Observation of it : When as the Lord's-Day ( as a [y] [y] The whole Duty of Man , partit . 2. § 17. great and excellent Author says well ) was never ordained to give us a Pretence for Idleness , but only to change our Employment from worldly to heavenly , to take us off from out worldly Business , and to give us Time to attend the Servioe of God and the Need of our Souls . A Reit from all worldly Buhness is commanded , that we may be at Leisure for the publick Worship and Service of God , and for the Duties or private Instructing and Praying with our Families , and of secret Closet-Prayer , Reading , Meditating , and the like . A mere Cessation from Labour is not all that is required of us on the Lord's-Day ; but the Time which Men save from the Works of their Callings they are to lay out on those spiritual Duties .

The second Sort of Persons reproved .

Such Persons are justly censurable who spend their Time in excessive Sleep and Drousiness ; which fills the Body full of Diseases and ill Humours , and strangely dulls the Faculties of the Soul , and crosses the End of Man's Creation , which was to serve God in an active Obedience ; and disposes a Person to Lust and [a] [a] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wantonness is joined with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which we translate chambering , but signifies properly lying long in Bed . Rom. 13.13 . Bp. Andrew's Ex os . of the 7th Com. chap. 4. Wantonness ; and wickedly wastes the most precious Talent of Time ; and not only consumes much of our Time , but devoures the best of our Time too , [b] [b] See Whately's Serm. of Redempt. of Time . eats up the Flower of the Day , the very first Fruits of our Hoursw , even the Morning-season , that very Time which of all other is the fittest for holy Duties and religious Exercises . Remember and connder what is suggested by the divine Herbert ,

[c] [c] Church-porch . God gave thy Soul brave Wings ; put not those Feathers Into a Bed , to sleep out all ill Weathers .

This immoderate Sleeping is naught on any Day , but worst of an upon the Lords-day . It must needs be much out of any man's Way to sleep in Harvest , and drouse away the Market-Day : and such is the Lord's-Day in respect of spiritual and Soul-Advantages . How many Persons are there , that have enough to do , and by ill Custom make it a difficult Thing to get themselves ready by Church-time , and take no Time on the Lord's-Day-Morning to pray in private , or to pray with their Families ; and so never prepare themselves to meet their God in his publick Ordinances , and beg no Blessing upon the Word they go to hear ; and therefore God suffers them from Time to Time to go back from the Word without any Blessing .

Never use to take any more Sleep than is necessary for the strengthening and refreshing of your frail Natures , the relieving and supporting of your tired and wearied Bodies , and the recruiting and repairing of those Spirits that were wasted and weaken'd by Labour , that so you may be the better enabled for continued Action and Employment , and sitted for daily Use and Service ; which is the true and proper End for which Sleep was appointed and ordained .

Pay no more than needs must to that craving greedy Publican of Time : never yield to its unreasonable Exactions : The more you yield to it , the more it will grow upon you : the more Hours you give to Sleep , the more you may . ●● you keep too much upon the Working-Day , you will be prone to sleep upon the Lord's-Day , too , and that in the Time of the very publick Ordinance ; to sleep when you should be at it , or to sleep even when you are at it , and should be wakeful and attentive under it . How sluggishly and shame urry do many neep and slumber away Church-Time , lie drowning and dreaming in Bed in the Morning , folding their Hands to sleep , or stretching themselves upon their Beds , when they should be lifting up holy Hands , and humbly bowing their Knees , and striving together with their Fellow-Christians in the joint Praiers of the publick Assembly . And if they make not some trivial Excuse to stay at home in the Afternoon , they lit nodding and halt a sleep at Church , when they should have their Ears and Hearts open to what is publickly read or said . Consider and think thus much with your selves , that if here you spend the greatest Part of your Life in Sleep , and make the most of your Time nothing but Night ; a dark , black and eternal Night , without one Moment or Minute of Ease or Rest is reserved for you in another World .

Athird Sort of Persons reproved .

Many mis-spend their Time in impertinent Employments : A Person may throw away his Time as much [a] [a] Magna vttae pars elabitur malè agentibus , max. ma nihil agentibus , tot a aliud agentis us . Sen. ep. 1. aliud agendo , as nihil agendo ; in doing that which nothing concerns him , as by doing nothing at all . A Man may lose his time by basely imploying it in mean Affairs and sordid Business , [b] [b] Domittan was busy in catching Flies . Nero went up and down Greece , and challenged the Fidlers at their Trade . Aeropus a Macedonian King made Lanterns . Harcatius the King of Parthia was a Mole-catcher . Biantes the Tydian filed Needles : and Theophylact the Patriarch of CP. spent his Tim: in his Stable of Horses , when he should have been in his Study , or the Pulpit , or saying his holy Offices . BP. Taylor's Ruse and Exerc. of hol . Liv. c. 1. §. 1. rule 9th . extremely below the Dignity of his Person , or in acting contrary to his own particular [c] [c] Admodum tuenda sunt sua cuique , non vitiosa , sed tamen propria , &c. Nihil Aecet invitâ . — Aequalitatem vitae conservare non possis , si aliorum naturam imiteris , omittas tuant . — Id maximè quenique decet , quod est cujusque suum maxi● è. — Histrto hoc videbit in seena , quod non villebit sapiens in vita ? Cic. l. 1. de Ossic . Nature and Genius ; or by indiscretely engaging in anothers Calling . For Tradesmen to exercise the sacred Offices of the Ministry , or for Ministers to involve and immerse themselves in worldly Businesses without Necessity , is mere Mis-spence and Loss of Time , because it is going out of their particular Calling , and doing that which nothing belongs to them . A Merchant lays out his Time in the Way of his Prosession , and for those Goods which are his particular Merchandise . We must not be Busy-bodies in other Mens Matters : St. Peter expresly forbids that . We must abide , and be diligent , and aly out our selves in our own proper and particular Callings , or else we squander away our Time let us be as busy as we will , and the more busy we are the more we lavish out our time .

A fourth Sort of Persons reproved .

How many lose much precious Time in vain and sinful Thoughts ? These are they that swallow up most of our solitary Hours . When we are sitting , or walking , or riding alone in the Day-time , or waking in the Night or early in the Morning ; then [a] [a] See Dr. Tho. Goodwin of the Van. of Thoughts . do our Minds talk idly with themselves ; then do Men wilder away their Time in unsetled independent Thoughts ; mis-spend their Time in vain unprofitable Musing , proud self reflecting , self-admiring and self-applauding , strange and unreasonable Projecting ; in mere imaginary Suppositions of what they would both be and do ; in fond self-slattering Presumptions , and foolish Expectations of Things ; in fretting and fuming Thoughts at cross Accidents ; in curious searching into other Mens Actions and secret Ends , and studying Things that do not at all concern themselves , and would do them no good at all to know ; in evil Surmisings and causeless jealous Working ; in angry revengeful Thoughts and * * Psal. 36.4 . devising Mischief upon their Beds ; in lustful wanton , profane and dissolute Thoughts ; in speculative Wickedness , in representing and acting those Sins in their Thoughts which they want Power or Opportunity to put into outward Act , in reaclling , revolving and reviewing in their Thoughts past sinful Actions with a tickling Pleasure and Delight .

If a Man should write down his thoughts but of one Day , and reade them at Night , he would reckon himself : And many a Person would even blusly , and be quite a sham'd to speak out what he loved to imagine and must upon .

These idle and evil Thoughts are they that justle and shut out serious and savoury Thoughts and Meditations , and hinder the divine Law and Testimony from being our * * Psal. 119 97 , 99. Meditation all the Day . Vain Thoughts too commonly † † Per. 4.14 . lodg with us : They come into our Minds just as Travellers go into an Inn , who boldly take up their Chamber there , and command and call for what they would have : Whereas Thoughts should be suffered to come into our Minds only as Men are permitted to go into a Garri2on , who are first strictly examined , who they are , whence they come , and what is their Business . We should , with David , ‖ ‖ Psal 119.113 . hate vain Thoughts , call in our vagabond wandring Thoughts and Imaginations , and fix them upon solid and serious Things . Think nothing ( says [b] [b] Contra saiutem proprtam cognes n●bd ; minus dixi contra : Prater dixisse debueram . Bern. de consid . unge . St. Bernard ) that may make against thy Salvation : 'T was too little to say against it ; I should have said , says he , think of nothing beside it .

A fifth Sort of Persons reproved .

How very many meerly lose much of their Time in Words ; in pouring out great Floods of Talk , an Ocean of Words without one Drop of Understanding ? Many lose their Words , and lose their Time in vain Speeches , unprofitable Pratling , fro thy Discoursing , * * Prov. 15.2 , 14. foolish Babling , toyish and trifling Talking and twatling , that tends to no real good in the World . This empty Chat does cheat and cozen us of much of our Time , and is a careless throwing away every Day , and almost every Hour of the Day , something of that which ought to be expended for Eternity . How many idly spend their Time in questioning and talking about the Change of the Moon , the Alteration or Quality of the Weather : or in curious and busie Enquiries about News , only out of an Itch to know somewhat new , or merely to find matter of Discourse ; and not out of a sincere and earnest Desire to understand how it goes with the Church of God , that they may order their Praiers and Praises suitably to God's Providences and Appearances in the World towards his People ? How many waste the Winter Evenings in telling of Tales , and old Wives Fables , and little insignificant Stories to their Children and Families ? when they should employ those precious Hours in well acquainting them with the Corruption of their Nature , and the absolute Necessity of real Regeneration , of being born again , born from above : in often informing them of their Sin and Misery , and instructing them in the only Way of Salvation by the meritorious bloody Death and Passion , and the Illuminating sanctifying Spirit , and the healing recovering Grace of Christ .

How many lose their Time by venturing weakly to talk of those Things which they are not in habitu to discourse of , which they have not well weighed and studied , and are unable to manage a pertinent proper Discourse about ? And how do some lose very much of what they speak and take up Time in talking of , for want of Observation and Accommodation of their Discourses to [a] [a] Lukin's Practice of Godliness , p. 58. the several Tempers , Faculties , Abilities , Capacities , Conditions of those with whom they have to do ? by which Mens Society might easily be rendred more acceptable to others , and become more profitable both to others and themselves [b] [b] By observing mens Tempers we may the more easily insinuate what we please into them : by observing their Paculties and Abilities we may both please them and profit our selves ; because men love to discourse of things belonging to their own Faculties , or wherein their Abilities chiefly ly ; and about those things we may expect the most satisfying Answers from them , if they be such things as may be any Advantage to us to know . If we suit our Discourses to mens Conditions , it will add much Grace and Comliness to our Speech ; but if we do not in all things apply our selves to mens Capacities , we shall but weary them , and what we labour to pour into them will run beside . Idem ibidem pag. 59. . How many lose their Time and Breath in [c] [c]

Multum illis temporis verborum cavillatio ertpuit , & capliosae disputationes , quae acumen irritum exercent . Tantum nobis vavat ? jam vivere , jam moriscimus ? Seneca ep. 45.

Malint disputare quàm vivtre . Sen.

Disputing and wrangling about endless and fruitless Controversies , and unprofitable contending about mere Speculations , or such Practices as have no influence into the bettering or depraving the Souls of Men ? How many lavish out their time and Discourse in medling pragmatically with other Mens Matters that nothing concern them ? How many grosly abuse their Time in speaking too freely of Persons , when they should only speak of Things ?

And here particularly , such Persons deserve to be found fault with , who spend their Time in slandering , detracting , whispering , tale-bearing , speaking [c] [c] In primis provideat , nesirmo vitium aliquod indicetinesse morst us . Quod maxtmè tum solet evenive , cum stu●tosè de absentibus detrahendt causâ , aut per ridiculum , aut severè , aut maledicè , contumel osèque dicitur . Dicero l. 1 de Offic Evil of others when they have no lawfull Call to do it : in talking uncharitably of others [d] [d] De alterius vtta , de alterius morte disputatis . Seneca de vita beata c. 19. Lives and Deaths , in private caracterizing , judging , censuring , back-biting of others . These are as perfect in the Enumeration of others Faults , [e] [e] Dr. Allestry's Sermons p. 35. as if their Memories were the Books that shall be opened at the Day of Judgment . This is in it self a base Temper where-ever it is ; with the Fly to fasten now here but upon a Sore ; like a Cupping-Glass to draw nothing but corrupt Blood . This is an ungodly Humour for any to suffer their Tongues to be busily medling with those Sins and Miscarriages , Failings or Faults of other Persons , which never grieved and troubled , touched or came near their own Hearts ; and which they never secretly bewail'd , and sadly bemoan'd before God : To be continually judging and censuring those that were never privately and personally reprov'd , lovingly and compassionately admonished , nor once earnestly and heartily praied for by them . This censorious Spirit is a Christless Spirit . Jesus Christ is an Advocate with the Father : he excuses , he pleads for Sinners : he makes the best of every Thing : he covers a Multitude of Sins . Now when we do nothing but rip open , and aggravate others Faults behind their backs , we are far from an Imitation of Christ : This is so far from being a Christ-like , that it is too evidently a Diabolical Spirit : The Devil , he is called an Accuser ; and we plainly play Satan's Part , and act him to the Life , and spend our Time just as the Devil does , if we make it our Business to be ever prying and finding of Faults , to be alwaies bringing Charges against , and framing Accusations of others . And the employing our Time thus is far from redeeming it . Might not we spend our Time far better in meekly admonishing of others , and in heartily praying for others , than in rashly judging and censuring of others ? Let me tell you , while we are alwaies pleading others guilty , we do but make our selves more guilty : and thus to lose our own Innocency , is this to redeem our Time ? To render our selves uncapable of Heaven , is this to work out our own Salvation ? * * Psal 15.1 , 3. Lord , who shall abide in thy Tabernacle ? who shall dwell in thy holy Hill ? he that back-biteth not with his Tongue , nor doeth Evil [ Wrong , Hurt or Injury ] to his Neighbour , [ in this way of backbiting ] nor taketh up [ that is , with his Mouth ; that uttereth not ] a Reproach against his Neighbour : that does not curiously pry into the Businesses , Affairs , Infirmities , secrets of others , and then busily divulge and tell them abroad to other Persons ; thereby defaming , disgracing , disparaging , and rendring Men contemptible one to another ; and stirring up Strife , Hatred , Enmity , Division and Quarrels among Men. Where shall we now find the Christian who deserves the Commendation that once [i] [i] Hieron . ad Marcellam de laudibus Asellae . St. Jerome gave of Asella , of whom he says , Sermo silens , & silentium loquens ; she was silent when she spake , for she spake only of religious and necessary things , not medling with other Persons , or Fame . How do many mis-spend their Time and talk in vain and ridiculous Self-gloriation , and in uncomely affected , if not false and ungrounded Commendation of themselves ? in complementing and flattering great Sinners to their very Faces ? And some very vile and wicked Wretches abuse their Time and Tongues in speaking a Multitude of Lies , in frequent taking God's Name in vain , in common and customary Swearing , in [f] [f] Dr. Allestry's Sermons , p. 154. mingling horrid and bitter Imprecations with their sportive Talk , and making the Wounds and Blood of God , and other such sad Words their foolish or peevish Modes of speaking ?

Many Mens Mouths run , like an Issue , nothing but Putrefaction : They vent and pour out * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eph. 4.29 . putrid , unsavoury , rotten , † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Coloss. 3.8 . filthy Discourse , apt only to minister to a Vice , instead of ministring Grace unto the Hearers : Corrupt it self , and tending to corrupt good Manners , and to infect the Fancies and defile the Minds of those that hear it . They pass the Time in uttering [g] [g] The Apostle chargeth that Fornication should not be once named among them , as becometh Saints ; ( Eph. 5.3 . ) not meaning that the Vice should not have its Name and filthy Character , but that nothing of it be named , in which it can be tempting or offensive ; nothing tending to it , or teaching of it , should be named . Bishop Taylor's Sermons , 1 Vol. p. 288. wanton , loose , lascivious Words ; in singing amorous and obscene Songs ; whereas he that is ‖ ‖ James 5.13 Private Christian● are to teach and admonish one another in Psalms , and Hymns , and spiritual Songs , Coloss. 3 16 Etia●n cùn htlaritati inser vimus , addification is & ut●i●at is mutuae memores esse debemus . Dav. in loc. merry should sing Psalms .

Many mis-spend their Hours in * * Ephes. 5.4 . inconvenient , [h] [h] Ipsum genus jocandi non profusum , nec immodestum , sed ingenuum & facetum esse debet . Vt enim puer is non omnem licentiam ludendi damus , sed eam , quae ab honest is actionibus non sit aliena : sic in ipso joco aliquod probi ingenit lumen eluceat . Cicero l. 1. de Office . scurrilous , immodest ; yea , many mis-spend them in impious and profane Jesting : in openly Scossing at good Men , and making merry with their Imperfections , and their own Slanders ; and in jeering the holy Waies , and playing with the holy Word of God . He that makes a Jest of the Words of Scripture , or of holy things , ( as a [i] [i] Bishop Taylor 's Sermons , 1 V. p. 305. learned Pen richly expresses it ) plaies with Thunder , and kisses the Mouth of a Canon , just as it belches Fire and Death ; he stakes Heaven at spurn-point , and trips Cross and pile whether ever he shall see the Face of God or no ; he laughs at Damnation , while he had rather lose Goal , than lose his Jest ; nay ( which is the Horrour of all ) he makes a Jest of God himself ; and the Spirit of the Father and the Son to become ridiculous . And is not this a monstrous cursed Improvement of precious Time , to use and employ it in profanely deriding , and desperately abusing the Word and Spirit of God that gave it ? 'T is a good Saying of the [k] [k] Detestanda illorum insania , qui hilares esse non p●ssunt sine Christi contumelia & religionis ludibrio . Dav. in Coloss 3.16 . Thes , if any , do hilarem insaniam insanire , ac per risum furere . Seneca de vita beata c. 12. Reverend Bp. Davenant , Their Mandness is to be detested and abominated , who know not how to be cheerful and merry , without doing Disgrace and Dishonour to Christ , anal putting a Mock and Scorn on Religion . Mr. Herbert [l] [l] Church-porch , p. 16. plainly tells you their Doom ;

None shall in Hell such bitter Pangs endure As those who mock at God's way of Salvation . Whom Oyl and Balsams kill , what Salve can cure ? They drink with Greediness a full Damnation .

How few of us all have ordinarily been considerate and watchful , wise and material , useful and prudent in our Discourses ; and have frequently used our Tongues as Instruments of Piety , and spiritual Charity ; of the Glorisication of our Creator and Redeemer , and the [m] [m] It must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , good Speech , such as is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the Edification of Necessity , Eph. 4.29 The P●r●se is an Hebraism , where the genitive Case of a Substantive is pur for the Adjective ; and means , that our Speech be apted to necessary Edification , or such Edification as is needful to every man's particular Case . Bishop Taylor's Sermons , 1 V. p. 324. necessary Edification , and Soul-advantage of our Brethren ? How seldom has our Speech been design'd and directed to the real Profit , and best benefit of our Neighbour ? and our Communication been so ordered and managed by us , that it might be [n] [n] Id●m ibid. apt to instruct the Ignorant , to strengthen the Weak , to recal the Wanderer , to restrain the Vicious , to comfort the Disconsolate , and to afford a seasonable Word to every Man's Necessity ?

Where is the Man , whose Tongue is as * * Prov. 10.20 . choice Silver ? whose Words are of real Worth and great Price : in whose Lips † † Ibidem 10.13 . Wisdom is found , whose Lips * * Prov. 14.7 . of Knowledg † † Ibidem 15.7 . disperse Knowledg , and ‖ ‖ Ib. 10.21 . feed many ; the Words of whose Mouth are (*) (*) Eccles. 10.12 . gracious , (†) (†) Prov. 10.32 . whose Lips know what is acceptable , whose Tongue is (‖) (‖) Ib. 12.18 . Health , whose Mouth is a [*] [*] Ib. 10.11 . Well of Lite , whose wholesome Tongue is a [†] [†] Ib. 15.4 . Tree of Life ; whose instructive Speeches , and edifying Discourses , and warm affectionate Converses have happily helped others to Life ? Where is the Man who speaketh Words [‖] [‖] Ib. 15.23 . in due Season , whose Words are , * * ib. 15.26 . pleasant Words , grateful to God and good Men ? Where is the Woman that † † Ib. 31.26 . openeth her Mouth with Wisdom , and in whose Tongue is the Law of Kindness ; or , gracious Instruction ; or , [o] [o] Vide Catwright in loc. serious Discourse to Children and Servants of the Word of God and holy Things ? Oh how many Men and Women are there who have not a savoury gracious Speech in the whole Day , or Week , or Month , or Year , no not in their whole Lives ! We may complain of the constant Discourses of most Persons in the Words of [p] [p] Nihil de Scriptur is , nibil de salute agitur animarum , sed nugae & risus & verba proferuntur in ventum . Inter prandendum quantum fauces dapibus , tantum aures pascuntur rumoribus . Bernardi Apologia ad Guilhelm●m Abbatem , cap. 8. St. Bernard ; Not q Word of Scripture drops from them : nothing relating to the eternal Salvation of Mens Souls can be heard among them : nothing but toying and laughing , and light and frothy talking takes up their Time .

Mens Communications are generally so unprositable , and so corrupt , that the Consideration hereof made a contemplative Person cry out , [q] [q] Dixit quidam : Quoties inter homines fui , minor home redis . Hoc saepius experimur , quando diu confabulamur . Faciliùs est omnino tacere , quàm verbo non excedere . A Kempis de imitatione Christi , l. 1. c. 20. n. 2. As often as I have gone among Men , I have return'd the less Man : And drew these Words from another devout Person , [r] [r] Vellem me pluries tacutsse , & inter homines non fuisse . Sed quare tam libenter loquimur , & invicem fabulamur : cùm tamenrarò , sine laesione conscientrae , ad silentium redimus ? Ibidem , c. 10. n. 1. I wish I had oftener held my Tongue , would I had not so frequently gone into Company ! But why do we so willingly talk and converse together , says he , when , if we talk any thing long , we rarely come off without loss , and seldom give over communing together without some Hurt first done to our own Consciences .

We have all of us often offended in Word ; not remembring and considering that even * * Mat. 12.36 . of every idle Word that Men shall speak , they shall give Account in the Day of Judgment : And that ( as a learned [s] [s] Bishop Taylor 's Sermons , 1 V. p. 292. Bishop clears the Text ) the Judgment then shall fall upon our Words , if not upon our Persons ; the Fire shall consume such Hay and Stubble ; and though the Person himself escape , he shall sustain and suffer that Loss : We shall have no Honour , no fair Return for idle , useless , unprofitable Discourses , but they shall with Loss and Prejudice be rejected and cast away .

And therefore take [t] [t] Nemo parvi aestimet tempus quod in verbis consumitur otiosis . Bernardus sermone de triplici custodia . St. Bernard's Caution , Let no Man count it a light Matter to spend valuable Portions of his precious Time in idle Words : And labour to imitate the ancient Christians , of whom Tertullian gives this Character , [u] [u] It a fabulantur ut qui sciant Dominum audire . Tertulliani Apologia , c. 39. They discourse as those that well know that God hears every Word they say .

Henceforth let us have a care of our Words : let us give our Tongues to Wisdom , ever speak to some Useful profitable Purposes , and on all just and fit Occasions , open our Mouths with boldness in the Cause of God and Goodness ; and spend as much of our Time , and [w] [w] Mr. John Carter ( Pastor of Brainford in Suffolk ) did much addict himself to savory Speeches and heavenly Discourses ; in which God did so own and bless him , that by the holy Discourse that dropped from his mouth a godly woman was first won to Christ , while she was waiting on him in his Chamber , and warming his Bed . In his Life written by his Son Mr. John Carter inserted in Mr. Clark's Collection of the Lives of ten Eminent Divines , p. 13 as many of our Words as prudently may be , in matters of Religion , in Prayers and Praises and pious Discourses , in aptly accommodating and seasonably producing the wise and weighty Sayings of Scripture and holy Men , and in taking Occasion from ordinary Occurrences to raise and promote spiritual Discourses .

A sixth Sort of Persons reproved .

Such do justly fall under severe Censure , who Profusely spend their Time in vain Pleasures .

1. In [a] [a] Vbi magna corpor is cura , ibi magna mentis incuria , Dictum Catonis . Curiosity about dressing and trimming the Body . 2. In making dainty Provision for the Belly . 3. In Play and Sport and vain Recreations .

1. How do the brave Gallants and gaudy People of the Times , sordidly use their Souls as so many tailors , setting them to mind every new Fashion ; and very unmanly spend their Time in over-nice and too curious decking and dressing of the Body , and poudering of the Hair ? ( the [b] [b]

When th' Hair is sweet through pride or lust ,

The Pouder doth forget the Dust . Herbert's Poems , Charms and Knots .

Pouder quite forgetting the Dust ) losing their Time inter pectinem speculumque occupati ( to use [c] [c] De brevitate vitae , c. 12. Quomodo trascuntur , si tonsor paulo negligence or fuit ? tanquam virum tonderet . Quomodo excandeseunt , — siquidextra ordinem jacuit , nisi omnia in anulos suos recider unt ? quis est istorum qui non malit Rempub icam s●am turbart , q an comam ? qui non solicitior sit de capitis sut d core , quàm de salute ? qui non comptor esse malit , quàm gnus ornatus . — Adhibendaest munditia , non odiosa , neque exquisita nimis , ●an ù n quae sugiat agrestem & inhumanam neg●tgentiam , Cicero l 1. de Offic. Seneca's Exprellion ) by being wholly taken up between the Comb and the Glass . These are so exceedingly concern'd for their Heads of Hair , or for the Periwigs they wear , that ( to speak in the Words of the forementioned Philosopher ) they had rather that a whole Common-wealth should be troubled and distrubed , than that their well-set Hair should be disordered and discomposed : and more affect to be neat and fine , spruce and trim , than to be truly good and honest .

And how do too many of the other Sex , instead of early looking up to Heaven in Prayer , and looking diligently into the perfect Law of Liberty , list up their [d] [d] Doctor Alle●●ry's Sermons , page 226. Morning-Eyes to nothing but a Looking-glass , and there contemplate their Faces , and garish wanton Dresses , for several Hours together , and even worship their own Image , and fall in Love with their own Shadow ; and please themselves to think , how the Eyes of others will be drawn to gaze , and be pleased with looking upon them ? These gentile Sinners ordinarily spend the most of their Time before Dinner in the Arts and [e] [e] Tanquam famae diserimen agatur Aut animae : Tantiest quaerendi cura decer is . Juvenalis satyra 6. Labours of Attire , in putting on their Bulls and Towers ; many in patching , and too many in painting their Faces , and giving themselves another Colour and Complexion than ever their Maker thought good to give them ; in making themselves a new Face , instead of making themselves a new Heart : Whenas these idly busie Persons might spend their Hours a great deal better in the trimming of their Souls , and * * 1 Pet. 3.4 . adorning their inner , hidden Man , and making themselves all glorious within ; in putting on the Lord Jesus Christ , in putting on Christian Charity , and clothing themselves with Gospel-Humility , and with the Ornament of a meek and quiet Spirit , and in beautifying themselves with all the Graces of the holy Spirit .

2. How much Time do many spend in contriving how to furnish their Tables , to [f] [f] Cibus per artem voluptatémque corruptus . Non ad tollendam , sed ad irritandam fame in quaeritur , & inventae sunt mille conditurae quibus aviditas excitaretur . — M●ltos morbos multa fercula secerunt . Vide quantum rerum per unam gulam transiturarun ermisceat luxurta , terrarum marisque vastatrix ! necesse est it aque inter se tam diversa dissideant , & hausta malè drger antur , altis aliò nitentibus . — Dii boui , quantum hominum unus venter exercet ! — Coguntur in unum sapores . In coena sit , quod fiers debet saturo in ventre . — Non esset confusior vomentium cibus . Seneca ep. 95. mix their Meats , to fill and garnish out variety of Dishes , to prepare and order their several Sauces ; in the pleasing of their [g] [g] — Qutbus in solo vivendi causa palato est . Juvenalis satyra 11. Palates , the pampering of their Flesh , and the strengthning of their Lusts ; in immoderate Eating , riotous [h] [h] Aspice quantum occupent conviva , quae jam ipsa officia sunt Seneca de brevitate vi●ae , c. 6. Feasting , frequen Junketing ; in excessive Drinking , tarrying long ; at the Wine , or sitting long Tipling at the Ale-house ? How many suffer Sensuality and Luxury to eat up their Time , and make no greater Improvement of their Years than to become accomplished Epicures ?

How do such voluptuaries make their Souls Cooks to look out Provisions for their Bodies , imploying their Minds in studying and devising Meats for their Bellies ? How do these live [i] [i]

Quiderat cur in numero viventium me positum esse gauderem ? an ut cibos & potiones percolarem ? ut hoc corpus causarium ac staidum , peritu●ú nque nisi subinde impleatur , farcirem , & viverem aegri minister ? Idem praef. nat. quaest.

Fateer insit am esse nobis cor poris nostri caritatem : fateor nos hisjus gerere tutelam : non engo indulgendum illi , sed serviendum nego . — Sie gerere nos debemus , non tanquam propter corpus vivere debeamus , sed tanquam non possimus siue corpore . — Honestum ei vile eit , cui cor us nimis carum est . Idem ep. 14.

as if the Business of their Lives were to please and serve , to gratify and satisfy the Flesh ? as if they were made for no higher than the mere animal Life ? as if they received their rational Souls only to procure for , and to animate the Organs of their Sensuality ? as if they were born for nothing else but to cloath and feed , to purvey and provide , to cark and care for this vile Body , and were capable of enjoying no nobler Pleasures or higher Satisfaction than the Entertainment of their Senses ? Though the Truth of it is , that [k] [k]

Quid mihi voluptatem nominas ? Hominis bonum quaero , non ventris , qui pecudibus ac belluis laxior est . Sen. de vita beata c. 9.

Hunc tu numeras inter homines , cujus summum bonum saporibus , ac coloribus , ac sonis constat ? Idem ep. 92.

St quae mens est paulò ad voluptmates propensior , modò ne sit ex pecudum genere , ( sunt enim quidam homines non re , sed nomine ) sed si quis est paulò erectior , quamvis voluptate capiatur , occultat & dissimulat appetitum voluptatis , propter verecundiam . Ex quo intelligitur , corporis voluptatem non satis esse dignam hominis prastantiâ eánque contemni & rejict oportere . — Si considerare volumus , quae sit naturae excellentia & dignitas , intelligemus , quàn sit turpe difftuere luxuriâ , & delicaiè , ac molliter vivere , quâmque honestum , parcè , continenter , severè , sobriè . Cicero l. 1. de Offic.

sensual Pleasure ( as Seneca well discourses ) is but the Good of a Beast . Canst thou reckon him , I will not say among Men , but Mankind , says he , whose Life too plainly shews that he placeth his Happiness and Chief Good in Tastes , and Colours , and Sounds ? Let him depart out of this goodly Rank and Order of Creatures that are next unto the Gods themselves ; let him even go among the brute Beasts , who is a Creature so much pleased and delighted in the Enjoyment of his Food .

How few do eat and drink , not merely with an Intention to preserve the Body in Health and Strength ; but with such Prudence , Care and Caution , as not to over-cherish and pamper , to embolden and enrage their Bodies ; to soften and weaken , to clog and enslave their Minds to Sense ; and to inflame and provoke themselves to Lust and Wantonness ? How few do use the Creatures in such sober and moderate Measures , as may render their Bodies tame and governable , morigerous and obsequious to their Souls , and cheerful and ready in the Exercise of any religious Duty ? which is certainly the true Notion of [l] [l] See Mr. Lucas's practical Christianity , part. 1. cap. 4. sec. 3. Gospel-Temperance .

3. they also are here to be reproved , who not only consume much of their Time in Dressing and Tiring , Eating and Drinking , but lavish out a considerable Portion of it in pleasurable Sports and Recreations . These are they , who Bellerophon-like hotly spur on a flying Horse ; study to drive away that Time , which hasteth , and posteth , and flyeth away too fast of it self : And are of a like Mind with that [m] [m] Aeliani variae Hist. Persian King , who proposed a great Reward to any that could invent and find out any new Pas-time .

These Men waste and wear out their Time , either

( 1. ) By using [n] [n] Virtus voluptates aestimat , antequam admittat ; nec quai probavit , magni pendit : nec usu earum , sed temperantid laeta est . — Tu voluptatem complecteris : ego compesco . Tu voluptate frueris : ego utor . Tu illam Summum Bonum putas : ego nec bonum . Tu omnia voluptatis causà facis : ego nibil . Seneca de vita beata , c. 10. unlawful Recreations , which have somewhat of Sin in them , something or other dishonourable to God , or injurious to their Neighbour .

Or else , ( 2. ) By [n] [n] Vide pag. praeced . sub litera [n] abusing lawful Recreations ; either using them unseasonably , or else immoderately .

( 1. ) Vnseasonably . We should never take any Diversion at such a Time , when any necessary Duty toward god , that we are capable of , will be neglected by so doing . Again ; We should never use any Recreation , but only to fit and whet our selves for Business and Employment . We should not begin to play , till need of Body or Mind require it : And therefore labour must ordinarily go before Recreation , and Recreation must follow after it , as a needful Refreshment of weak Nature after Weariness , to fit and enable any Person for fresh and future Employment , and a cheerful returning to farther Labour and Pains-taking in his particular lawful Calling . [o] [o] Ludo & joco , uti illis quidem licet , sed sicut somno & quietibus caeteris , tum cùm gravibus , seri sque rebus satasfecertmus . Cicero l. 1. de Offic. Cicero says well , We may use Recreation and Play , as we do Sleep and other Kinds of Rest , when first we have given due Attendance to weighty and serious Things .

Farther , ( 2. ) As Time is lost by unseasonable , so , by immoderate Recreation . The Earth is a Place for Labour and Industry ; [p] [p] Neque enim ita generati à natura sumus , ut ad ludum & jocum facti esse vide amur : sed ad severuatem potius , & ad quaedam studia gravora atque majora . Idem ibid. We were not put here as the Leviathan into the Sea , to take our Fill of Pleasure and Sport .

But how many spend their Time immeasurably in * * Job 21.13 . Mirth and Musick , Singing and Dancing , Frolicking and Sporting , Gaming and Playing at Cards and Dice , or in frequent going and long sitting to see Stage-Plaies ? [q] [q] Dr. Patrick's Divine Arithm p. 7. A learned Doctor expresses himself excellently well to this Purpose : Men reckon , says he , that there are none but Play-Daies ion their Life , and they can find never a Working-Day among them . All their Daies in their Calendar are Festivals : And they are so far from minding the Business of Life , viz. dressing up their Souls for God in a blessed Eternity by Religion and Holiness , that a Saint should have no Respect from many that pretend to honour him , were it not that he gets them Leave to play more freely . The whole Course of their Lives is but a sporting Business , and when they lay aside their worldly Affairs , it is but to obtain Leisure to be more frolick .

To plead that such and such Recreations as you use immoderately , are in themselves simply lawful , is an Excuse that will never be admitted and accepted by God , when in the mean Time you neglect your necessary weighty work and Employment . Surely you would never suffer your own [r] [r]

If your Servants leave most of their Work undone , and spend the Day in Cards and Stage-plaies , and Feasting , and in merry Chat , and then say , Madam , are not Cards and Plaies and Jesting lawful , will you take it for a satisfactory Answer ? And is it not worse that you deal with God , Mr. Baxter's Pref. to Mr. Whately's sermon of Redemption of Time .

If a poor man had but six-pence in his purse , to buy Bread for himself and his Family , and would give a Groat of it to s ? e a Poppet-play , and then dispute that . Poppet-plaies are lawful , how would you judg of his understanding and his practice ? O how much worse is it in you , when you have but a little uncertain Time , to do so much , so great , so necessary Work in , to leave it almost all undone , and throw away that time on Cards , and Plaies , and sensuality , and idleness ! Idem ibid.

Servants so to put off their gross Carelesness of important Business that requires greatest Haste and Speed .

'T is a notable Saying of [s] [s]

Quis est dignus nomines hominis , qui unum diem totum velit esse in isto genere voluptatis ? Cicero l. 2 de Finibus . And Seneca hath a sentence very like it ; Quis mortalium , cui ullum superest hominis vestigium , per diem noctémque titillari ve it , & deserto animo , corpori operam dare ? De vita beata , cap. 5.

Nulla major voluptas quàm voluptat is fastidium .

Cicero , He is not worthy the Name of a Man , that would chuse to spend one whole Day in sensual corporeal Pleasure : surely then he less deserves the Name of a Christian , who by his good Will would live all his Daies , and spend all his Years in taking his Pleasure and Recreation ; preferring the Pleasures of Sense , the Entertainments of the Phansie , and the Recreations of the Body , before the rational manly Pleasures , the delightful Exercises , and the solid Refreshment and Satisfaction of the Mind : Whereas in the Judgment and Experience of the wisest and best Men , there is no greater Pleasure in the World than a generous holy Contempt , and rational religious Disdain of excessive sensual Pleasures .

A Life of Recreation is an absurd and ridiculous Thing ; to make that our constant Business , which should only fit us for Business . For a Man to make mere Recreations his main Actions and grand Employments , is full as foolish and unreasonable , as if he should make all his Diet of Physick or Sauces , and his whole Garment of nothing but Fringes .

As we must not begin with Recreation in the first Place , so , when we take it , we must not hold and continue it [t] [t] Sunt exercitationes & faciles & breves , quae corpus & sine morae laxent , & tempori parcant : cujus raecipua ratio habenda 1st . — Quicquid facies , cito redi à corpore ad animum , illum dicbus ac noctibus exerce . — Dandum & aliquod intervallum antrno : it a tamen ut non resolvatur , sed remittartur . Sen. op 15. too long .

It may seem a severe Rule , but well deserves our very serious Consideration , that the [u] [u] In his serm. of Red. of Time , p. 20 , 21. Worthy Mr. Whately has given us to direct us in this Particular : 'T is not lawful for man , says he , in an ordinary Course , to spend more Time in any Recreation , than he has or shall that very Day spend and employ in some Godly , and chiefly private religious Exercise . The Reason he gives is this ; We must * * Mat. 6.33 . first seek the Kingdom of God , and his Righteousness [ first ] in respect of Time , and first in respect of Affection ; primarily , and principally . ] Now he that does so , can never use to bellow more Time in any Recreation whatsoever , than in those Things which do directly make for the obtaining of eternal Life , and that Righteousness which will certainly bring one thereunto . — And surely this is a most equal Thing , that the most needful Duty should have the most Time bestowed upon it . How very faulty then are many , that spend whole Daies and Nights at Cards and Dice , and in idle Pas-times , who never allotted one Hour of any one Day , to be spent in secret , in that main Work and principal Employment , for which all their Life-time was allowed them ?

Take need of giving too much of your Time to any Recreations : You may quickly lose , not only your Time , but your Hearts too , in immoderate Recreations ; and may thereby so hugely unfit and indispose your selves for Duty , that you may find it an hard Task and difficult Work , to bring back your Hearts to their usual Temper and wonted Frame again : As School-Boys , after a Breaking up or Time of any extraordinary Play , have much ado to settle , and fall hard and close to their Books again .

Some good men have been so tender , that they have blamed themselves for the Use of those Recreations , which are apt to consume and devour , to eat and swallow up too much Time : And the Remembrance of Time mis-spent in immoderate Recreations , has been no small Trouble nor light Burthen to the considering Minds and sensible Spirits of some very holy and eminent Christians . I find in Mr. Fox his Acts and Monuments , that John Huss , a famous Reformer and worthy Martyr , in his last Letter wrote in his Imprisonment to one Mr. Martin , has these Words ; You know how before my Priesthood ( which grieveth me now ) I have delighted to play often-times at Chess , and have neglected my Time , and unhappily provoked both my self and others to Anger many Times by that Play : wherefore besides other my innumerable Faults , for this also I desire you to invocate the Mercy of the Lord , that he will pardon me .

If the Recreation you use be lawful , seasonable , moderate , then you are certainly well employed , and never trouble and torment your selves with the Thoughts that you might be better employed ; for ( as one says truly ) if we were alwaies bound to do that which is best , we could never tell whether we pleased God or no ; but should be engag'd and involv'd in needless Jealousies , perpetual Fears and endless Doubts .

And here moreover , without making it a distinct Head of Discourse , I think among vain Recreations I may well reckon idle and needless , fruitless and unprofitable Visits . Man indeed is a sociable Creature , made and fitted for Converse ; And the Comfort and Pleasure of humane Life does much consist in the desirable Enjoyment of the Familiarity and Society of prudent , discreet , Christian Friends ; And great Advantages are to be given and gotten by wise and good Discourses ; And due Respects , and civil Kindnesses are to be paied to Friends and Neighbours ; and all Occasions and Oportunities to be taken and chosen of doing any considerable good Offices to them , either in respect of their Souls , or Bodies or Estates . But ( as [w] [w] Nemo se sibi vendicat , &c. de brev. vit. c. 2 Seneca complains ) we vainly spend and wear one our selves one upon another : This Man waits upon one , that Man upon another ; but no Man gives diligent and due Attendance upon himself .

and I fear there are too many to be met with , whose [x] [x] Nemiuem ex omnibus difficilius domi , quâmse , convenit . Ex hoc malo depender illud teterrimum vitium , anscultatio , & publicorum secretorumque inquisitio , & multarum verum scientia , qua nec tutò narrantur , nec tutò audiuutur . Sen. de tranquil . animi , c. 12. Feet abide not in their own House ( as the * * Prov. 7.11 . wise Man speaks ) that wander about from House to House , being Tatlers , and Busie-bodies , speaking Things which they ought not ( which is the Character the † † 1 Tim. 5.13 . Apostle gives of them ) who go from Place to Place to spread any flying Report or Rumor , to carry any uncertain and unconcerning News , and ( if they may be so happy ) to tell the first Story of some little Accidents and petty Circumstances of Things : who run here and there out of a gossiping tatling Temper , or a pragmatical prying Humour , and a greedy Desire to make Observations of the Affairs and Concerns of other Folks Families ; Or to shew their own Dresses and Tires , and to see the new Fashions of others ; Or to drink , or game and play away several Hours of the Day . There are too many that are weary of their Time , and weary of themselves , and hate the Work and Employment they are called to in their Families , and the Exercises of Devotion that should be used in their private Closets ; and gad abroad for a Diversion from Duty , for the Prevention of melancholick Self-reflection , and for avoiding or drowning the disquicting Clamours , and troublesome Noises of their own guilty and stirring Consciences : These weary and tire out their Neighbours , that they may not be a Burthen at home to themselves : never remembring , or not considering that sober Advice and solid Counsel of the * * Prov. 25.17 . wise Man , [y] [y] Docet vitandam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non amici consuetudinem . Withdraw thy Foot from thy Neighbour's House : lest he be [z] [z] Cato Munatio scripsit , se vereri , ne nimia amicitia causam altquando daret odio . Huc proverbium Persicum , Homines invisere indecorum non est ; modò toties non fiat ut dicant , Sat est . Et Arabes dicunt , Visita raro , & angebis amcrem . Et Martialis , Nulli te facias nimis sodalem . Quantò meltor ergo est Dei quàm hominum amicitia ? Deo tanto sumus gratiores , quanto saepius ad eum accedimus . Syn. Crit. in loc. weary of thee , and so hate thee .

But alas how few among us are to be found , who make their Visits to these better Purposes , to help and assist , counsel and comfort sick Persons ; to exercise Charity to the Souls and Bodies of poor Neighbours , to minister suitable and seasonable Relief to such as are in real and great Want and Need ; to further the Edification , and promote the Salvation of all about them ; to labour and endeavour to bring some off from their Errours or Sins ; to mind one another of their latter End ; in a serious and savoury Manner to talk of the Kingdom , and the Way to the Kingdom , and to help one another Heaven-ward ; to add to one another's spiritual Knowledg , to encrease and stir up one another's Graces , to comfort and warm and strengthen one another's Hearts ; to affect one another with the Remembrance of God's Ordinances , and with the Consideration of his Providences , to their Persons , Families , Relations , more particularly ; r to the Land of our Nativity , and the People of God and Church of Christ , more generally ; To bring one another to a due Sense of the Divine Mercies , and to a dread of the Divine Judgments ; to pray with one another , and to quicken one another to a Reformation of their Hearts and Lives , and a well ordering of themselves and Families , and the Redemption of their Time in these evil Daies , and to a speedy and sound Preparation of themselves to suffer for the Gospel , and for the Purity of the Reformed Religion , if God shall please to call them to it ?

That Prodigy of early youthful Piety , and spiritual divine Proficiency ; [a] [a] In his Life written by his Brother Jam. Janew . p. 72 , 73. Mr. John Janeway , Fellow of King's Colledg in Cambridg , once in Company sate down silent , took out his Pen and Ink , and wrote down in Short-hand the Discourses that passed for some Time together , among those that pretended to more than common Understanding in the Things of God ; and after a while he took his Paper and read it to them , and asked them , Whether that Talk was such as they would be willing God should record ? Is not this a brave rational divine Discourse ? ( says he ) Where 's our Love to God , and Souls , all this while ? Where 's our Sense of the Preciousness of Time , and of the Greatness of our Account ? Did Saints in former Times use their Tongues to no better Purpose ? Would Enoch , David , or Paul have talked thus ? Is this the sweetest Communion of Saints upon Earth ? How shall we do to spend Eternity in the Praises of God , if we cannot find some good Matter for an Hour's Discourse ? This he did to convince , and shame them out of their barren Discourse , and empty Converse , and foolish fruitless Communication , and to quicken and provoke them to a more profitable Improvement of their Society .

A seventh Sort of Persons reproved .

They also are justly blame-worthy , who cast away their Time in excessive , immoderate , worldly Cares for superfluous Things ? Who ( as the [a] [a] Magno temporit impendio quaeruntur supervacua ; & multi transcunt vitam , dum vitae instrumenta conquirunt . Seneca ep. 45. Philosopher describes them ) do wholly pass their Life in seeking and procuring the Instruments of Life ; and are [b] [b]

Seneca de brevitate vitae , cap. 20.

Facile est occupationes evadere , si occupationum pretia contempseris . — Mercedem miseriarum amant , ipsas exccrantur . Idem ep. 22.

Rebus non me trado , sed commodo : nec consector perdendi temporis causas . Idem ep. 62.

sooner weary of living , than of labouring ; whose desire lasts longer than their Ability , and Power to labour for this World ; who reckon Old Age grievous only on this Account , that it laies them aside , and hinders their lively and vigorous Pursuit of the Things of the World ; Who complain sometimes of the Trouble of Businesses , of the Weight of great and full Employments , but cannot find in their Hearts to leave them , because though they hate the Miseries of their Labours , yet they love the Gain and Profit , the Price and Reward of them .

Who bestow a great Deal of Pains about that they never intend to use ; who toil and sweat , tire and weary out themselves to heap up much thick Clay , to treasure up Silver and Gold , to * * Isa. 5.8 . joyn House to House , and lay Field to Field , all which they must shortly exchange for a Turf in the Church-yard : Who anxiously labour to raise and gather , to clear and secure an Estate , which they must , every Man of them , † † Eccles. 2.18 , 19. leave unto the Man that shall be after them , and none knows whether he shall be a Wise Man or a Fool ; and take no pains in the mean Time to try and confirm their Title to Heaven : Who are so solicitous about plowing their Grounds , that they cannot ‖ ‖ Jer. 4.3 . Hos. 10.12 . break up the Fallow-Ground of their own Hearts : who are so busy in making up their Accounts with Men , that they mind not the making even their Accounts with God ; So over-careful to improve their temporal , that they neglect the Improvement of their spiritual Estates : Who are , * * Luke 10.40 , 41 , 42. like Martha , so cumbred and troubled about many Things , that they are ready to forget the one only Thing which is absolutely necessary , the happy Choice of that good Part or Portion , which would be a Thing very acceptable to God , and the Advantage of which would continue to themselves to all Eternity : Who are so taken up with worldly Dealings , that they have little or none of their Conversation in Heaven : Who say in their Hearts , what Duke de Alva once replied to the King , who asked him whether he had seen the Ecclipse of the Sun ; that he had so much Business to do upon Earth , that he had no Time to look up to Heaven : Who are more studious and industrious to get a good earthly Bargain , than to obtain a Crown of Righteousness , a Crown of Life and Glory , and to make sure of an heavenly and everlasting Kingdom : Who have their Hearts as full of the World as their Hands , and are so covetous and greedy of it , that they will lose their Time , and let go God and a god Conscience for it : Who suffer their worldly Employments too often and easily to steal away their set and stated Times for Reading , Prayer , Confession , Thanks-giving , Meditation , Self-Examination ; to rob their Duties of their allotted Hours , or to borrow of their Duties their appointed Seasons , without ever making any Payment of them .

The learned and judicious Bp. Sanderson , in a Sermon [c] [c] Bp. Sanderson on 1 Cor. 7.14 . p. 214 , 215. preached to the People , gives them this wholesome good Instruction , not to ingulf themselves so wholly into the Businesses of their particular Callings , as to abridg themselves of convenient Opportunities for the Exercise of those religious Duties , which they are bound to perform by virtue of their general Calling . This ( says he ) is a point of Duty ; Men being commanded in their Callings to abide with God : A point of Wisdom also ; it being a means to procure a Blessing upon their Labours , from his Hands ; who never faileth to serve them , that never fail to serve him . And a Point of Justice too , as due by way of Restitution : of which he gives this both ingenious and solid Proof ; We make bold with God's Day , says he , and dispense with some of that Time which he hath sanctified unto his Service , for our own Necessities . It is equal , we should allow him at least as much of ours , as we borrow of his ; though it be for our Necessities , or lawful Comforts . But if we rob him of some of his Time ( as too often we do ) employing it in our own Businesses , without the Warrant of a just Necessity : we are to know that it is Theft , yea Theft in the highest Degree , Sacriledg ; and that therefore we are bound , at least as far as petty Theeves were in the Law , to a * * Exod. 22.1 . 2 Sam. 12.6 . fourfold Restitution .

But how very many so overload and overburthen themselves and their Families with ordinary worldly Businesses , that either they quite neglect their Duties , or put God off with slight and short and hasty Duties ; and neither afford themselves sufficient Time , nor allow their Servants convenient Opportunities of remembring their God , and minding their Souls Necessities .

These have no leisure to consider , that the Soul is more worth than the Body , and Heaven more valuable than the Earth : and therefore that the Things that necessarily conduce to the saving of the Soul , and securing of Heaven , must not wholly be neglected for any bodily Concernments , or worldly Interests whatsoever . We must first seek the Kingdom of God , and chiefly lay up a Treasure in Heaven : and therefore we must not suffer worldly Cares to take up an undue Proportion of our Time .

We must not engage in so many Businesses , nor so eagerly pursue and follow any , as that our ordinary worldly Affairs should hinder our selves , or our Families from the Performance of ordinary religious Exercises . [d] [d] Toward the end of his Life before his Remains . It is reported of the famous Mr. George Herbert , sometime Orator of the University of Cambridg , that when he came to have a Family , he was eminent and exemplary for his spiritual Love and Care of his Servants : by his own Practice teaching Masters this Duty , to allow their Servants daily Time , wherein to pray privately , and to enjoyn them to do it : holding this for true generally , That publick Prayer alone to such Persons , is no Prayer at all . Our Love and Care even of our Servants spiritual Welfare , ought to be greater than our Love and Care of the Things of this World .

As many so deeply plunge themselves into unnecessary Businesses , that they have no Leisure for religious Performances : So some so mainly mind earthly Things , that they make Religion subservient to their worldly Employment , take up a specious Profession of Religion , and fair Form of Godliness , chiefly to invite and draw Customers to their Shops ; and that they may deal falsely and [e] [e] Totius injustitia nulla capitalior est quàm eorum , qui tum , cùm maxime fallent , id tamen agunt , ut viri boni esse videantur . Cicero l. 1. de Offic. unjustly , without Question or Suspicion ; and gain unreasonably and unconscionably , by a dissembled Sanctity and sictitious Piety .

The last Sort of Persons reproved .

And lastly ; Some Persons are to be reproved for mis-spending their Time in their Duties . You may think this strange , that Time should be thrown away in Duties . But I would have you to understand it may ; for you may lose your Time in Duties , these two waies ;

1. By performing them unseasonably . 2. By doing them formally .

1. You lose Time in Duty , if you perform it unseasonably . And that may be done these two Waies .

( 1. ) When one Duty thrusts and justles out another , and so the Duty is mistimed : As if a Man do spend that Time in his Closet , and in religious Devotion , which God does require him to employ in his Shop , and in following his Vocation . So again ; if you reade and pray privatly at home , when you should attend on the publick Ordinance : Or , reade in your Bible , or Prayer-Book , at Church , when you should hearken to the Sermon there : Or , if you do nothing but reade , when you should meditate sometimes , and confer sometimes : Or , if you give way to such good Thoughts , as in Prayer , or hearing the Word at any Time , come into your Mind , but are impertinent and irrelative to the Matter in hand : Such Thoughts , though they be materially good , yet are formally evil ; though good in themselves , yet are sinful to thee , at such unfit and inconvenient Times ; and will at least taint and fly-blow thy necessary present Duty . To do any Duty whatever , when you should rather do another , is to mis-spend Time about such a Duty , which is to you unseasonable .

( 2. ) When Duty is perform'd at such a Time , when we are most unfit for it , then it is unseasonable , and Time is lost in it : As when we go to Prayer , when we are fitter to go to sleep ; and kneel upon the Cushion , when we are fitter to lay our Head upon the Pillow ; and hold up our Hands then , when we are scarce able to hold open our Eyes ; and speak to God then , when we hardly hear our selves speak .

When Luther during his retirement in the Castle at Coburga , for his Safety , enjoyed more leisure than ordinary ; one Vitus Theodorus , who then lived with him , informed Melancthon concerning him , that he spent in Prayer every Day [f] [f] Nullus abit dits , quin ut minimum tres horas , edsque fludiis aptissimas in orationem ponat . Melch. Adam . in vit. Luther , p. 138 , 142. three Hours at least , and those that were fittest and properest for his Studies .

And it is commendable in some Masters of Families , that as often as they can do it with any convenience , they perform Evening-Prayer in their Families before Bed-Time , yea before Supper-Time , when they are not clogg'd with Meat , nor heavy with Sleep ; but are every way freest and fittest for Duty . Will you set your selves and your House-hold to do God's Work , when you are wholly unfit to do your own ? You lose Time in Duty , by performing it unseasonably . That 's the first .

2. You lose Time in Duty , if you perform Duty no otherwise than formally , customarily , slightly and superficially . If you handle holy Things without any Feeling ; If you do the Duty , for the Matter of it , but fail in the Principle and Manner of the Duty , and never look to the [g] [g] The end of all Exercises of Piety and Devotion , is more and mine to dispose our Hearts to the Love , and our Wills to the Obedience of our blessed Creatour and Redeemer . And busying our selves in any of them without this Design , may well be counted in the Number of the fruitless and unaccountable Actions of our Lives . Thus to do is prodigally to waste and mis-spend our Time ; as the Jews were upbraided by one of their Adversaries , with doing , upon the account of their Sabbath , saying , They they lost one Day in seven . Dr. Fowler 's Design of Christianity , pag. 186. End of the Duty ; have no real Design , and hearty Intention to please and glorify God thereby , and to gain and encrease in true Holiness of Heart and Life .

If you act , not out of a Principle of Love , and inward Life and Liking , but only out of some external respect ; If you perform your Services , not out of a filial ingenuous Disposition , but merely out of a Slavish Fear of being beaten , or of losing the Wages you expect for your Work : If you use only a careless and supine Devotion : If you matter not at all how little you do for God , or what is the Frame of your Minds and Hearts in what you do : If you give way to vain Thoughts in holy Duties : If you be not intent in your religious Services , but instead of using the World , as if you used it not , you use good Duties as if you did not use them ; observe the Lord's-Day , as if you observ'd it not ; confess and repent , as if you did no such thing ; hear , as if you heard not ; and pray , as if you prayed not : If you pray only out of Custom , and do not mind and well consider what you say , nor are affected with what you speak , nor desire what you ask : If you pray , and reade , and hear , only because you are brought up so to do , and have taken up such a Practice , or because you would satisfy natural Conscience , and have the good Opinion and Word of all in your Families , and be commended by your Neighbours for religious Persons ; and do not pray to this necessary End , that so you may enjoy Communion with God , and get and obtain Pardon , and Grace , and Strength from God ; nor reade the Scripture and good Books , and hear the Word preached , that so you may know your Duty in Order to the Practice and Performance of it ; all the Time that is thus spent in Duty , is in a manner Time lost and mis-spent : in so doing you lose your Duties , and you lose your Time too .

But especially , if any shall dare to do nothing but whisper , and talk , and laugh ; to mock and jeer at the Word , and the Minister of it ; to be undecent , and rude , and profane in their Carriage and Behaviour , in a Christian Assembly , in the Time of Divine Worship , in the [i] [i] Vae mihi quia ibi pecco , ubi peccata emendare debeo . Bernard . de interior . Domo , c. 33. Presence of the great God , and in the Sight of the holy * * 1 Cor. 11.10 . Angels ; This is to lose the Time of publick Duty , if it be to be lost at all ; This is to lose the Time of Duty , with a Witness .

And so I have done with the third Vse , namely of Reproof and Rebuke to several Sorts of Persons , who are guilty of the Loss , the lamentable Loss of their precious Time , and unvaluable Opportunities .

CHAP. VI. The fourth and last Vse is of Exhortation , to Magistrates , Ministers , the People in general . Six quickening Motives to press the Duty of Redemption of Time . ( 1. ) Consider how notably Jesus Christ redeem'd the Time , when he was here in the World . 1. He redeem'd the Time , to save us . 2. He redeem'd the Time , to be an Example to us . ( 2. ) Consider further , that as Christ did once redeem the Time , to save us ; So the Devil does daily redeem the Time , to destroy us . ( 3. ) Consider , how very notably many of the Saints and Servants of God have improved and redeemed their Time . ( 4. ) Consider , that it is an Act of spiritual Wisdom to rodeem the Time , and mere Madness and gross Folly not to redeem the Time . ( 5. ) Consider , that if now thou losest and squanderest away thy Time , thou wilt at last be forced thy self to condemn thy foolish Neghgence , and to justify the Care and Diligence of others , that were wiser for their own Souls then thy self . ( 6. ) Consider , that do what we can to redeem our Time , we shall never repent at last of any Care we have had to redeem it , but shall certainly blame and find fault with our selves for being so careless of our Time , so negligent of good Opportunities as we have been . Serious considerative Christians do blame themselves for their Loss of Time , even in their Life-time : but they are especially sensible of it , and exceedingly ashamed of themselves for it , at their Death .

THe fourth and last use shall be of Exhortation , to put you upon the Duty of Redeeming Time .

Let Magistrates vigorously redeem the Time , in the faithful Execution , and impartial Administration of governing Justice ; and in being active and zealous , bold and couragious in the Cause of God and Goodness : * * Rem 13.3 . in being a Terrour to Evil , and not to good Works ; and in acting for the † † i Pet. 2.14 . Punishment of Evil-doers , and for the Praise of them that do well : in repressing Vice , and checking Profaneness , and daily dashing Sin out of Countenance ; and in countenancing and encouraging , nourishing and cherishing Sobriety and Temperance , Vertue and Godliness , Holiness and Religion .

Let Ministers industriously redeem the Time , in ‖ ‖ Acts 20.27 . not shunning to declare to the People all the Counsel of God ; in urging Truths upon their own Hearts , and pressing and enforcing them upon others Souls ; in labouring abundantly in the Lord's Vineyard ; in (*) (*) Verse 28. taking heed unto themselves , and (†) (†) 1 Tim. 4.16 . to their Doctrine , and to all the Flock over which the Holy Ghost hath made them Over-seers ; in feeding the Church of God with the wholsome Food of sound Words ; in (‖) (‖) Heb. 13.17 . watching for Souls , as they that must give Account ; in [*] [*] Acts 20.31 . daily warning Sinners with Tears ; in perswading Men with Earnestness and Importunity , as those that well [†] [†] 2 Cor. 5.11 . know the Terrour of the Lord ; in endeavouring to [‖] [‖] 1 Tim. 4.16 . save themselves and them that hear them , to () () Jude 23. save some with Fear , pulling them out of the Fire ; in taking all possible Care , lest they [] [] 1 Cor. 9.26 . beat the Air , and * * Gal. 2.2 . Phil. 2.16 . run in vain , and labour in vain ; left their Peoples † † Ezek. 3.18 . Blood be required at their Hands , and lest when they have preached to others , they themselves should become * * 1 Cor. 9.27 . Cast-aways ; in discharging their Duty so painfully and faithfully , that though † † Isa. 49.5 . Israel be not gathered , though the straying and stragling Sheep be not reclaimed and brought home to God , yet they may be glorious in the Eyes of the Lord , and their God may be their Strength : That the may be ‖ ‖ Acts 20.26 . pure from the Blood of all Men , and may (*) (*) Verse 24. finish their Course with Joy ; and be able to say , as the most laborious and indefatigable Apostle , St. Paul , expressed himself , with an Heart full of Comfort , when the Time of his Departure was at hand ; (†) (†) 2 Tim. 4.7 , 8. I have fought a good Fight , as a faithful Souldier ; I have finish'd my Course , as a strenuous Runner ; I have kept the Faith , as a trusty Depositary : Henceforth there is laid up for me a Crown of Righteousness , which the Lord , the righteous Judg , shall give me at that Day .

Yea , let People in general give all serious constant Diligence to redeem the Time , and to make their Calling and Election sure : Believing , and considering , that we were not sent into this World to eat , and drink , and sleep , and sport , and play ; to take our Pas-time and Recreation , and to enjoy a little short carnal Mirth , some sensual sinful Pleasure , or worldly Profit , or earthly Honour , for a season ; but to live in the constant Exercise of Reason , and Vertue , and true Goodness : To study the Nature and Attributes , the Mind and Will , the Word and Works , the Laws and Waies of God : To (‖) (‖) Rev. 14.12 . keep the Commandments of God , and the Faith of Jesus : To worship and serve our Creator , Redeemer , Sanctisier and Comforter : To prepare and provide for Eternity ; and to do good to all , while we have Opportunity .

And here , to proceed particularly , I shall

I. Propound some Motives , to quicken you ; And then , II. I shall give you some Directions , to help you to gain the Time , and redeem the Opportunity .

To press you to the Duty , besides the several Reasons of the Doctrine ( which are also so many Motives to the Duty ) I shall farther lay you down a six-fold Motive .

The first Motive .

First consider , how notably Christ redeem'd the Time , when he was here in the World . * * Mat 3.15 . It becometh us to fulfil and Righteousness , says he . * * † Luke 2.49 . Wist ye not that I must be about my Father's Business ? ‖ ‖ John 9.4 . I must work the Works of him that sent me , while it is Day : the Night cometh when no Man can work .

1. He redeemed the Time to save us . 2. To be an Example to us .

1. He redeemed the Time , to save us . His whole Life , to his very Death ; yea , his Life and Death were nothing else but a continual Course of doing and suffering for our Salvation . Did Christ spend his Time , his Labour , his Blood , to save us ? and shall we be backward to spend our Daies , our Pains , our Strength to serve him ? Did Christ redeem the Time , to accomplish and work out our Redemption ? and shall not we redeem the Time , to secure and work out our own Salvation ?

2. Christ redeem'd the Time , to be an Example to us . Not an idle Word ever came out of his Mouth . He speake as never Man spake , and did as never Man did . He was serious and favory , holy and heavenly in his private Converses , and took all Occasions to spiritualize his Discourses . He redeemed Time for secret Prayer ; He * * Acts 10.38 . went about doing good : He neglected his bodily Food , to gain an Occasion of spiritual Converse , and to feed a Soul : He professeth , it was † † John 4.34 . his Meat to do the Will of him that sent him , and to finish his Work ; ‖ ‖ Psal. 40.8 . his Delight to do the Will of God . This he did , (*) (*) 1 Pet. 2.21 . leaveing us an Example , that we should follow his Steps ; an eminent Example to be transcribed and copied out by us ; that we likewise should redeem the Time , in Imitation of him , and Conformity to him .

Now where are the Men that seriously consider , Thus , thus Jesus Christ liv'd in the World ? and are ready to say within themselves , I will do nothing but what I would do if Jesus Christ were by : I would act now , as if I followed Christ at the Heels . How very many have liv'd already the full Age of our blessed Saviour ? nay , how many have doubled our Saviour's Age ? and yet how few have liv'd after the manner of the Life of Christ , one Day or Hour ? or , in conformity to our Pattern and Exemplar , in any Measure done the Will , and wrought the Work of our heavenly Father ? I may very fitly here take up the Words of a Religious Person , [a] [a] Bene ver ecundari potes , inspectà vitâ Jesu Christi ; quia necdum magis illi te conformare studuisti , licet diu in via Dei faisti . A Rempis l. 1. c. 25. n. 6. Thou maiest well blush to behold the Life of Jesus Christ , because as yet thou hast studied no more to conform thy self to him , though thou hast been long in the Way of God .

Let us hence forward daily eye the Life of Christ , as that which is an Example to us in all our Actions and Motions in the World ; in the midst of all the Passions to which we are subject , and Temptations to which we are exposed . Let 's frequently reflect upon our selves , and seriously say , Did Christ live thus ? In all our Actings and Undertakings let 's say continually , Would Christ do thus ? If not , how dare I , who profess my self a Christian , venture upon it ? If Christ were now upon the Earth , would he be wasteful and prodigal of his Hours ? would he be loose and wanton , vain and profane in his Life ? would Christ swear , and curse , or by any means be tempted to Perjury or false Testimony ? would he be drunk himself , and delight to make others drunk ? would Christ scoff and mock at Religion and Holiness , and jear and deride the strictest Professors and Practisers of it ? would he that once wept over Jerusalem , be now jovial and merry , when publick Misery and common Calamity hangs over he Heads of a People laden with Iniquity ? could he find in his Heart to laugh and sport over a tottering , sinking , fainting , dying Nation ?

Take care * * 1 John 2.6 . to walk , even as Christ walked : Aim and endeavour † † 1 John 4.17 . to be in the World , as he was in the World . When you rise in the Morning , resolve thus with thy self ; I will this Day study to behave my self as Christ did : I will labour to exercise those Vertues , and to act those Graces , which Jesus Christ , when he was here on Earth , was eminent in and exemplary for : I will this Day strive to be as meek and humble , as free from pride and passion , malice and revenge ; as clear from covetousness and earthly-mindedness , discontent and impatience , as Christ himself was : To be as watchful against the World and the Devil , as resolv'd against Temptation , as sober and temperate , as just and righteous , as kind and merciful , as useful and beneficial to all about me , according to my measure and capacity , as Christ himself was : To do every Thing so , even as Christ himself , were he placed in such circumstances as I am , and stood in the same relations as I do , would do and act .

What Christ has done in our Flesh before us , is very possible to be done by us , in the strength of God and Christ . And it is a Thing not only fecible , but very reasonable , that we the Disciples and Servants of Christ should improve our Time to the best advantage ; when he our great Lord and Master lost not an Hour , mis-spent not a Minute of all the Time of his whole Life lead here upon Earth .

It is true , we can never exactly answer our Copy , nor fully come up to our Example ; But let 's endeavour to come as near as we can : for ( as [b] [b] Lent . Mr. Herbert excellently ) let this encourage you ; Who goeth in the Way which Christ hath gone , Is much more sure to meet with him , than one That travelleth by-waies . Perhaps my God , though he be far before , May turn , and take me by the hand , and more May strengthen my decays .

The second Motive .

Consider in the second Place , That as Christ did redeem the Time , to save us ; so the Devil does daily redeem the Time , to destroy us . As there is a good Spirit active in the World , inviting and alluring Men to Vertue and Goodness , and endeavouring to bring them to a participation of Holiness and Happiness with himself ; So there is an evil , impure , unbodied Spirit , perpetually soliciting and inticing Men to Sin and Wickedness , and labouring continually to hurry and precipitate them , or gradually and insensiby to draw them , into the same condition of Perdition and Destruction , into which he himself is fallen and sunk , without hope of Remedy , or possibility of Recovery . The Devil was * * John 8.44 . a Murtherer from the beginning . He set upon Adam in Paradise , who was in his full strength : He ‖ ‖ 1 Chron. 21.1 . provoked David to number the People : yea , he † † Mat. 4. assaulted Christ himself , who was not only the Son of David , but the Son of God , and had nothing in him to give advantage to him . And when Satan left him , being overcome by him , he departed from him but * * Luke 4.13 . for a season , as if resolving to take a fit opportunity to return again to him , and have another bout with him . And he [c] [c] Neque enim membris parcet , qui cum capite praeliatur . Calv. in 1 Pet. 5.8 . that takes heart to fight with the Head , will never spare the Members : He daily follows the Disciples of Christ , designing to draw them from † † Luke 22.31 . God and their Duty : He desir'd to have the sifting and shaking of Peter , liberty to do his worst to drive him from the Faith of Christ . He studies to * * 2 Cor. 2.11 . get advant age of us . The Head of this old malicious subtil Serpent is alwaies plotting and contriving our Sin and Misery , Fall and Ruin . We are not ignorant of his (*) (*) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2 Cor. 2.11 . Devices , or sophistical Reasonings . He continually useth his (†) (†) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eph. 6.11 . Methods , or Wiles . The Tempter will tempt by ‖ ‖ 1 Thess. 3.5 . some means or other : usually [d] [d] Dr. Sclater in loc. p. 216. by suggestion , prompting and casting of evil Thoughts into our Minds : And often by Perswasion , or pressing the Suggestion , with such Reasons and Arguments as may move our Minds to approve , and incline our Wills to consent to some Evil as good . He labours to perswade us , either by promising some good , or threatning some evil to us . And sometimes he tempts us by instigation and provocation , or restless and importunate urging of the Suggestion , till , if it be possible , he has gain ' our Consent . He makes it his business to tempt us either immediatly , or mediatly , by his Agents and Instruments ; making use of the choicest and most likely Instruments to work with us , and prevail upon us . He suits his Temptations to our Tempers , and observes and takes the most convenient Seasons of dealing successfully and effectually with us : He is still laying his Traps and * * 1 Tim. 6.9 . 2 Tim. 2.26 . Snares , to take us captive at his will . He is ready to assault us with his † † Eph. 6.16 . fiery Darts ; to propose such sensual Baits , which , like [e] [e] Poisoned Darts are wont to inflame the parts that are wounded with them , and therefore are called fiery Darts , as the Serpents with poisonous Stings are called fiery Serpents . Dr. Hammond's Par in loc . poison'd Darts , will wound us to Death , if the consideration of our Duty , the Promises and Terrors of Christ , received by our Faith , do not help to quench them .

The Devil loses no Moment of time , that may serve his Design , and further his Endeavour to undo us : He lets no Opportunity flip of doing us any Mischief . He is a nimble , stirring , busy Being . He goes to and fro in the Earth , and walks up and down in it . St. Peter tells us from his ‖ ‖ Luke 22.31 . own experience , and with some reference to (*) (*) Job 1.7 . Satan's Confession and Acknowledgment , that (†) (†) 1 Pet. 5.8 . our Adversary the Devil , as a roaring Lion , walketh about seeking whom he may devour . He 's an Adversary in Law ( as the [f] [f] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an opposite in forensal Proceeding . So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rev. 12.10 . a word most opposite to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Advocate , which Christ is said to be . word here used imports ) a cunning Plaintiff , whose work it is upon all occasions to indict and accuse us before God . He is also an Enemy in War : A subtil , and strong Enemy , like a Lion : A fierce and furious Enemy , like a Lion roaring through [g] [g] Syn. Crit. Anger , or impatient Hunger , to fright and amaze , and so catch his Prey : A venturous daring Enemy ; like a roaring Lion pinch'd with Hunger , ready to set upon any thing as his Prey : An indefatigably restless and industrious Enemy ; like a Lion walking up and down , as intent as may be to take and pursue every occasion and opportunity that offers and presents it self to him ; alwaies watching how to get us into his power and reach : And lastly , as mischievous and pernicious , as mortal and deadly an Enemy as can be ; earnestly seeking , not whom he may bite , or lightly hurt and wound , but whom he may devour , undo and destroy , Soul and Body ; swallow down at one draught , as the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies ; and by swallowing him down , as it were [h] [h] Sicut id pot ûs & cibi , quod quis devoravit , in substantiam suam vertitur ; & qui Christum per fidem comedunt siunt divinae naturae participes ; ita si quem satanas deglutiit , participat naturam diabolicam . Dr. Arrowsmith Tact. sacr. l. 1. c. 3. §. 3. turn him into his own Nature , make him Partaker of a diabolical Temper .

As God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Lover of all Men ; so the Devil is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Hater of all Men : And as God loves the Faithful peculiarly , so the Devil is an Enemy to them especially : [ your ] Adversary , saies St. Peter here emphatically ; Above all , he desires [i] [i] Pro ea , quâ pollet , malitia , quò quis Deo charior est , eò Satanae invisior . Latro ille viatores praecipuè locupletes , iste praedo naves pretiosis mercibus onustas prae aliis adoritur . Pantheram ajunt usque adeo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 esse , ut in hominis statuam , vel picturam incurrere soleat ; ita cùm nequeant daemones Deum ipsum invadere , impetunt illius imaginem , quae in sanctis elucet , & in pios praesertim magistratus , & ministros verbi summà feruntur violentiâ . Idem ibidem , illustrans hunc locum Petri. [ your ] Destruction , with an insatiable Appetite .

Now what 's the Apostle's Inference from all this ? Why since the Devil is sedulous and watchful , do not you become sluggish and secure , but be sober and vigilant : Be sober , that you may be vigilant : Be vigilant ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Let every Christian be a Gregory , a Vigilantius , not only awake , but watchful ; considerative , and active ; recollect and attend to Principles of Action , and reduce and improve good Principles to seasonable Christian Practice : be habitually careful and diligent , and very industriously use and exercise all appointed approved means , whereby he may be suitably provided and prepared , and may not be unhappily surpriz'd and foiled by any suddain Assault of his spiritual Enemy . Because the Devil is so vigilant to work out your Damnation , be you therefore vigilant to work out your Salvation .

The Devil is said to have * * Rev. 12.12 . great wrath , because he knoweth he hath but a short Time : He is so much the hotter and more eager , because his Time is contracted , and draws to an end . He redeems Time most at last ; and yet he was always busy enough , ever over-busy ; He never lost any of his Time , in the way of Temptation : He never neglected any Occasion of gaining Experience , and perfecting himself in his Arts and Stratagems of soliciting and seducing unwary and inconsiderate Sinners . Let us learn here of the very Devil himself : Let us , who have lost much of our Time , be as laborious to redeem it to our benefit and advantage ; as the Devil himself , who never omitted any Opportunity , consider'd as a Tempter , is industrious to improve it to our greatest damage and disadvantage .

The third Motive .

Consider thirdly , how very notably many of the Saints and Servants of God have improved and redeemed their Time . Enoch * * Gen. 5.21 , 24. walked with God , and persevered in the Waies of God : † † Heb. 11.5 . Before his Translation he had this Testimony , that he pleased God . ‖ ‖ Gen. 6.9 , 11 , 12. Noah was a just Man , and perfect in his Generations , and walked with God , in a very vicious and corrupt Age : was a pattern of Piety and Probity , and a (*) (*) 2 Pet. 2.5 . Preacher of Righteousness to a World of Sinners , warning them to amend their abominable Lives , or else that Vengeance would befall them : And he (†) (†) Heb. 11.7 . prepared an Ark , and by his Obedience out of a principle of Faith and pious Fear , condemn'd the World of the Ungodly . Abraham was (‖) (‖) Rom. 4 16. the Father of all the Faithful , the great Example of Faith : He believed [*] [*] Verse 18. in Hope against Hope , having no natural grounds of Hope : And not only believed God's Promises , but perform'd very high acts of Obedience to God : When God called him to his [k] [k] Mr. Gataker supposeth this place to be meant of Cyrus . † † Isa. 41.2 . Foot , to go to and fro at his command , and as he should appoint him ; [†] [†] Gen. 12.1 , 4. he obeyed , and went out of his Countrey , not knowing whither he went : And when he was tried , was [‖] [‖] Heb. 11.8 . ready to offer up his only Son , in whom the Promises were made to him ; accounting that God was able to raise him up even from the Dead . () () Verse 17 , 19. I know Abraham , saies God , that he will command his Children and his Houshold after him , and they shall keep the Way of the Lord . Lot was a * * Gen. 18.19 . just and righteous Man among a People monstrously wicked , and laid to heart the provoking † † 2 Pet 2.7 , 8. Sins of the time and place in which he lived ; and believed that Judgment lingred not , but that the Judge stood before the door ; and he took the Opportunity to warn his Sons-in-law presently to flee from the Wrath approaching , though he ‖ ‖ Gen. 19.14 . seemed to them as one that mocked . Job was (*) (*) Job 1.1 , 5. perfect and upright , and one that feared God , and eschewed Evil. He was not carried away with the Idolatry and unjust dealing of the Edomites , among whom he lived . As occasion required , he continually offered Sacrifices to God for his Children , out of fatherly Care of their spiritual Good , and as a means to keep them in the Favour of God : being jealous over them with a Godly Jealousie , lest at any time when they had feasted together , they should have forgotten themselves , and offended God , in their feasting and mirth . And he improved his afflictions as an opportunity of exercising an exemplary (†) (†) Verse 22. Jam. 5.11 . Patience . David was (‖) (‖) Acts 13.22 . a Man after God's own heart , and in ruling the People he did fulfil all God's Will : [*] [*] Verse 36. He served his own Generation by the Will of God , or , the Will of God in his own Generation . Holy Daniel was a Person devoted to God's true Worship and Fear , and given to Prayer . He could not content himself with a mental Devotion for a Month together , but when [†] [†] Dan. 6.10 . he knew the Writing was signed , instead of restraining vocal Prayer for thirty Daies , he kneeled upon his knees three times a day ; and his Windows being open in his Chamber toward Jerusalem , he glorified God with his Tongue , he prayed and gave thanks before his God , as he did aforetime : This righteous Man was * * Prov. 28.1 . bolder than any Lion in the Den , which he was by his Enemies Envy and Malice , and the King 's establish'd Decree , in apparent Danger to be speedily cast into , for his Constancy in his Religion , and the Integrity of his Devotion . Zachary † † Luke 1.6 . and Elizabeth were both sincerely righteous before God , walking in all the Commandments and Ordinances of the Lord blameless ; So , as their Obedience to God's Will , with God's merciful Allowance to human frailties , was sure to be acceptable in God's sight . The devout Cornelius feared God with all his House , and took every Occasion and good Opportunity of making Prayer , and giving Alms. ( Acts 10.2 . ) The twelve Tribes are said to have served God instantly day and night ; to have spent their Time in Piety and Obedience to God . ( Acts 26.7 . ) ‖ ‖ Acts 24.16 . And herein did St. Paul exercise himself , to have alwaies a Conscience void of offence toward God , and toward Men. He who before was a Blasphemer , a Persecutor , and injurious , yet when the Grace of God was bestowed upon him , (*) (*) 1 Cor. 15.10 . laboured more abundantly than all the Apostles . [l] [l]

Diem totum precationibus , sacrificio , doctrinae , disputationibus , audiendis causis , componendis litibus , confutandis haereticis dabat : noctis bonam partem sacris lucubrationibus decidebat . — Ad docendum semper erat paratus , non aliter quàm avidus negotiator ad lucrum . Erasm . epist. ad Archiep. Toletan . ante Opera Augustini .

Atque Episcopatu suscrpto multò instantius ac ferventius ubicunque rogatus , verbum salutis aeternae alacriter praedicabat . Possidon . in vita August .

St. Austin made much of his precious Time after his Conversion : he spent it ever after in reading , meditating , disputing , writing , watching , fasting , prayer , and diligent preaching , in which he was more instant and fervent after he had taken the Office of a Bishop than ever he was before . 'T was his usual wish , that Christ , when he came , might find him aut precantem , aut praedicantem , either praying , or preaching . The laborious Calvin did husband his time , and improve his hours to admiration . The learned [l] [l] Tantos labores sustinuit , ut sanè mirandum sit , homulum unum tam multis rebus potuisse sufficere , &c. Whitak . Controvers. 2. q. 5 de notis Eccl c. 15. p. 536. Whitaker gives this testimony of him ; How much he wrote is known to all , saies he ; But every Year he preached 286 Sermons , and read 186 Lectures , besides innumerable other Businesses and Employments . Even in the time of his Illness , no Saying was oftener in his Mouth than this , [m] [m] Acerbam sibi esse vitam otiosam ; cùm fratres interim valentes prae illo otiosi videri possent . Melchior Adam in vita Calv. p. 96 That an idle Life was very grievous to him ; when ( as Melchior Adam speaks ) his Brethren in the Ministry , even in their Health and Strength , might scem to be idle , compar'd with Calvin in his Sickness and Weakness . And when his Friends intreated him to abstain from dictating , especially from writing himself in his Sickness ; he return'd them this Answer , [n] [n] Quid ergo , vultis me otiosum à Domino deprehendi ? Id. 10. p. 100. What , would you have the Lord to find me idle at his Coming ? Yea , so saving was he of that time which might be laid out for the good of the Church , that though the very Sight of Beza was alwaies pleasing and refreshing to him , yet when he came to visit him in his last Sickness , he would often signify to him , [o] Sibi religionem esse , vel tantillum occupationes ejus remorars . Id. ib. p. 107. that he could not in Conscience detain and hinder him from his more weighty Businesses and useful Employments . It is said of Beza the Phoenix of his Age , that † Scrisserit legenda , & fecerit scribends . Melch. Adam in ejus vit. p. 538. he wrote Things worthy to be read , and did Things worthy to be written . Mr. Fox gives this notable Character of Mr. John Hooper the Martyr , that [p] Acts and Mon. 2. V. p. 1366. he was spare of Diet , sparer of Words , and sparest of Time . Holy Mr. John Bradford [q] Idem ib. p. 1457. slept not commonly above four Hours in the Night : and in his Bed , till sleep came , his Book went not out of his Hand . His chief Recreation was in no gaming or other pastime , but only in honest Company , and comely talk , wherein he would spend a little time after Dinner at the Board , and so to Prayer and his Book again . He counted that Hour not well spent , wherein he did not some good , either with his Pen , Study , or in exhorting of others . Preaching , reading and praying was all his whole Life . Many profited in Piety by his Society . Bp. Ridly , when a Prisoner in Oxford , in a Letter to Bradford breaks out into these pathetical Expressions ; * 1567. O Good Brother , blessed be God in thee , and blessed be the time that ever I knew thee ! [r] [r]

Id. ib. p. 1579.

Commendo vobis veteranum illum Christs & nostrae gentis Anglicanae verum Apostolum Hugonem Latimer●m . Bp. Ridlye's Letter to Mr. Grindal at Frankford , Id. ib. p. 1579.

Mr. Hugh Latimer was so far from idling and loytering , that all King Edward's Daies he preached for the most part every Sunday twice . And this was so much the more remarkable in him ( as Mr. Fox observes ) that he being a sore bruised Man by the Fall of a Tree , and above 67 Years of Age , took so little ease , and care of sparing himself , to do the People good . He used indesatigable Travel and Diligence in his own private Studies , who notwithstanding both his Years and other pains in Preaching , every Morning ordinarily , Winter and Summer , about two of the clock in the Morning , was at his Book most diligently . The learned Bishop Ridley usually [s] Id. ib. 1559. every Holy Day and Sunday preached in some one Place or other , except he were otherwise hindred by weighty Affairs and Business . He used all kinds of waies to mortify himself , and was given to much Prayer and Contemplation : Duely every Morning , as soon as he had put on his Apparel , he prayed upon his Knees in his Bed-chamber the space of half an Hour : from which , if Business did not interrupt him , he immediatly went to his Study , where he continued till ten of the clock , the Hour of Common-Prayer with his House-hold . An Hour after Dinner he returned to his Study , and there continued , except Suiters or Business abroad were occasion of the contrary , until five of the clock at night , the time of Evening-Prayer with his Family . An Hour after Supper he returned again to his Study , continuing there till eleven of the clock at Night : and then closed the Day with Prayer upon his Knees , before he lawy down to take his rest . Being at his Manor of fulham , as divers Times he used to be , he read daily a Lecture to his Family at the Common-Prayer , beginning at the Acts of the Apostles , and so going throughout all the Epistles of St. Paul , giving to every Man that could reade a New Testament , hiring them besides with Money to learn certain principal Chapters by heart : reading also to his Household oftentimes the 101 Psalm ; beng marvellous careful over his Family , that they might be a Spectacle of all Vertue and Honesty to others . As he was Godly and vertuous himself , so nothing but Vertue and Godiness reigned in his House . He gave this as a general Rule to his Kinsfolk , yea , to his own Brother and Sister , that the doing evil , should seek or look for nothing at his hand , but should be as Strangers and Aliens unto him : and that they should be his Brother or Siller , which used Honesty , and a good trade of Life . [t] Id. lib. p. 1690. When Dr. Cranmer was made Arch-Bishop of Canterbury , he evermore gave himself to continual Study , not breaking the order that in the University he commonly used : that is , by five of the clock in the Morning he was at his Book , and spent his Time in Study and Prayer till nine of the clock : By reason of other private Studies , and by means of useful proper Employments he was never idle , no Hour of the Day was spent in vain by him , but was so bestowed as tended to the Glory of God , the Service of his Prince , or the Commodity of the Church . The excellent Bp. Juel read much , and wrote much , besides his publick Employments : Scarce any Year in all the Time of his Bishoprick passed , wherein he published not some famous Work or other . At nine a clock at Night , he used to call all his Servants to an Account how they had spent that Day , and after Prayer to admonish them accordingly : Then he returned to his Study , where often he sate till after Midnight . * Dr. Humphr . in the Life of Bp. Jewel . When he was very weak , a Gentleman meeting him as he was riding to preach at Lacock in Wiltshire , earnestly desired him to return home for his health's sake , telling him that it was better the People should want one Sermon , than be altogether deprived of such a Preacher : To whom he replied , [u] [u] Oportet Episcopum concionantem mori . That it best became a Bishop to dy Preaching : alluding to that of Vespasian , [a] [a] Oportet Imperatorem stantem mori . It becomes an Emperour to dy standing : and thinking upon his Master's Saying , * * Mat 24.46 . Blessed is that Servant , whom his Lord , when he cometh , shall find so doing . And presently after that very [b] [b] On Gal. 5 16. Walk in the Spirit . Sermon , by reason of his Sickness encreasing upon him , he was forced to take his Bed , from which he never came off till his Soul quitted his frail Body , and was translated to everlasting Glory . He said in his last Sickness , That seeing God had not granted his Desire to glorify him by sacrificing his Life for the Defence of his Truth , yet he rejoiced that his Body was exhausted and worn away in the Labours of his holy Calling . It was the Motto of the pious and painful Mr. Perkins , that which he used to write in the Frontispiece of all his Books , Minister verbi es , hoc age ; Thou art a Minister of God's Word , mind thy Work , and attend thy Business . It was also the Motto of [c] [c] His Life among Mr. Clark's Lives of 10 Eminent Divines . Mr. Samuel Crook , Impendam & expendar : I will spend and be spent . It was moreover the Motto of [d] [d] Bp. Usher's Life written by Dr. Bernard , p. 52. Bp. Vsher's Episcopal Seal , when he was Bishop of Meath , which he continued in the Seal of his Primacy also , Vae mihi si non euangelizavero : Wo is unto me if I preach not the Gospel : All which they severally answer'd and made good in an eminent and very exemplary Manner . The learned and religious Dr. John Rainolds was so very careful to redeem the Time , that when the Heads of the Houses in Oxford came to visit him in his last Sickness , which he had contracted merely by excessive Pains in his Study ( whereby he brought his Body to be a very Sceleton ) and earnestly perswaded him that he would not [v] [v] Perdere substa etiam propter accidentia . lose the Substance for the Accidents , not lose his Life for Learning : He smiling answered with those excellent Words of the Prince of Satyrists , [w] [w] Nec propter vitam vivendi perdere causas . Juv. sat. 8. That to save his Life , he would not lose the Ends of living . I may well apply to [e] [e] Reade the Lives of Mr. Joseph Allein , and Mr. John Janeway . these Worthies those words of A Kempis , [x] [x] Dati sunt in exemplum omnibus Religiosis : & plus provocare nos debent ad bene prosi●tendum , quàm tepidorum numerus ad relaxandum . T. a Kempis , l. 1. c. 18 , n. 4. These are given for an Example to all pious Persons , and should be more powerful to provoke us to profit well , than a number of lazy lukewarm Persons to draw us to Slackness and Remisness . Let us follow these fair and bright Exemplars , in the main of their tendency to teach us to live serviceably to God , and usefully and profitably to our selves and others .

We have hitherto been ingentium Exemplorum parvi Imitatores ( to use Salvian's Expression ) small Imitators of great Examples . O how short do we come of many of the eminent Saints and faithful Servants of God , who redeemed their Time , and served their Generation by the Will of God , in former Ages ! Yea , may not our own personal Knowledg , and particular Observation of the Labour and Diligence , Improvement and Growth of other Christians , put our selves to the blush ? Many that have liv'd in the same Times and Places , in the same Parishes and Families with our selves ; Many that have sate under the same Ordinances , enjoyed no better Means , received no greater Helps than our selves , have yet surpassed and excell'd us in the gracious Frame of their Hearts , out-strip'd and out-shined us in the Holiness and Exemplariness of their Lives . To what a pitch are others gotten ? to what an height have they arriv'd and attain'd ? What right apprehensions have they gotten of the Nature of God , and Undertaking of Christ , for the promoting of Holiness ? What a good Understanding of the Word of God ? What Insight into the various Providences of God ? What warm and good Affections , suited to true Notions of Things ? How have they proceeded in Knowledg , grown in Grace , profited in Experience , increased in Strength , abounded in Comfort ? What Power have they gotten over their Corruptions , what Strength against Temptations ? What Government of their Senses ? What Command of their Passions ? What Freedom and Enlargement , and Delight in Duties ? How useful are they in their Places ? How serviceable to God and their Generations ? What Evidence have they gotten of the Goodness of their State , of the Truth and Sincerity of their Love to God , and of the special Love and Favour of God to them ? What good grounds for their Hopes of Heaven and Happiness ? How sit are they to live ? How ready and prepared to dy ? How meet to be Partakers of the Inheritance of the Saints in Light ?

Alas ! how far do we fall short of them , and come behind them ? What Fools have we been , when others have been wise for their own Souls ? When others shine as Lights , and as bright Stars in the World ; are not we as dark as a Coal , or as dim as a Glow-worm ? Are not we , who are planted in the same Soil , dressed and cultivated with the same Hand , watered with the same River of God , wetted with the same heavenly Dew , and refreshed with the same Droppings of the Sanctuary ; yet notwithstanding as barren and as unfruitful as may be ? when others of our Neighbours and Fellow-Christians do bear not only Leaves , but Fruit ; bring forth Fruit in due Season , Fruit meet for the Dresser , much Fruit , Fruit which will abound to their own account . We have been brought up in the same House , we have suck'd at the same Breasts , and sate at the same Table ; We have eaten the same Milk , the same Meat ; But we have not grown by the sincere Milk of the Word , we have not rellish'd and concocted the spiritual Food of our Souls as others have done : The Word of God's Grace has not been sweet unto our Taste , as it has been to others ; We have not desir'd it , delighted in it , and received it in the Love of it , as others have done ; and therefore we have not profited by the Word , we have not been nourished and strengthened by it , as others have been . Oh how much Leanness may be found in our Souls , when others are thriving and well-liking in the Eye of God and good Men ? Others have excell'd and exceeded us : Our Fellow-Christians have out-shot us , out-grown us , out-run us , out-done us .

Themistocles professed he could not [a] [a] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plutarch . in vic. Thes. p. 3. sleep for thinking of the Trophies of Miltiades : And when Julius Caesar was employed in Spain in the Office of a Quaestor , or Judg in matters of Law , and coming to Cales beheld there the Image or Portraiture of Alexander the Great in the Temple of Hercules , [y] [y] Ingemuit : & quasi pertaesus ignaviam suam , quòd nihil dum à se memorabile act●m esset ia aetate quâ jam Alexander orbem terrarum subegisset , missionem contmuò esslaguavit , ad captandas quàm primùm majorum rerum occasiones in urbe . Sueton. in vit. sul . Caesaris , §. 7. he was asham'd to think of his own Sloth , and sighed to consider , that as yet he had perform'd no memorable Act at those Years wherein Alexander had conquered the whole World : and presently craved leave to depart , that so he might take the first Occasions of greater Actions in the City . So when we see and consider what others have acted at our Years , how others have done more good to their own Souls , more good to the Souls of their Relations , more spiritual good in their Families and Places of abode ; have conquer'd their own Passions , subdued Temptations and Lusts , and been the means of bringing others into Subjection and Obedience to the Lord Christ ; it may cause a more than ordinary Blush to arise in our Faces , if there be any Christian Blood in them .

O let others considerable Improvement and Proficiency quite shame us out of our Idleness , Negligence and Indiligence ; and quicken and provoke us to Activity and Industry , in working the Work of God , and working out our Salvation with Fear and Trembling .

The fourth Motive .

Consider farther , That it is an Act of spiritual Wisdom to redeem the Time . Redeeming the Time is called a * * Coloss. 4.5 . walking in Wisdom ; a walking † † Eph. 5.15 . not as Fools , but as Wise , in the Verse before my Text. they are commended for * * Mat. 25.4 . wise Virgins , who took Oil in their Vessels with their Lamps .

And on the contrary , it is meer Madness , and gross Folly , not to redeem the Time . They are noted for † † Verse 3. foolish Virgins , who took their Lamps , and took no Oil with them . 'T is Folly for a Merchant to trifle away the Time of his Trade . Solomon marks him for a ‖ ‖ Prov. 17.16 . Fool , who has a Price in his Hand to get Wisdom , and has no heart no use it .

What an odd and foolish Humour , what a weak and childish Carriage and Behaviour , what a vain and fruitless Practice and Employment was that of the Emperour [a] [a] Inter initia principatûs , quo●●●e secretum sibi horarium sumere solebat : nec quicquam amplius quàm muscas captare , ac stylo praeacuto configere : ut cuidam interroganti , Essetne quis intus cum Caesare ? non absurdè responsum sit a Vibio Crispo , Ne musca quidem . Id. in vit. Domitiani , § 2. Domitian , to spend so many Hours in catching and killing Flies , when he should have been in the Senate-House , consulting for the good of the Commonwealth ? Which occasioned Vibius Crispus , when a certain Person asked whether any one were within with Caesar ? to return this smart Answer , There is not so much as a Fly with him .

And how has the World scorn'd and laughed at [b] [b] Repente ut conchas legerent , ga●ásque & sinus replerent , imperavit : Spolia Oceani vocans , Capitolio Palatiôque debita . Id , in vit. Caligulae , § 46. Caligula ? who when he drew out his Army on the Sea-shore , and made a Shew of War , on a suddain he only commanded his Souldiers to gather a company of Cockle-Shells , and to fill their Shields and Bosoms with them ; affirming that they were the Spoils of the Sea , and were due to the Capitol and Palace . So how contemptible in the Eyes of God and good Men do many Christians render themselves , by their toyish trissing Actions , and petty inconsiderable Employments , who were sent into the World about matters and Businesses of the greatest weight and moment ?

When a certain [c] [c] Dr. Lightfoot , serm. on Psal. 4.4 . p. 20. Epicure made his Will , he bequeathed to his Player , to his Cook , to his Jester , Talents and Pounds , but Philosopho obolum , an Half-penny only to him that would have taught him Wisdom . And is not the Distribution of most Mens Time much after the same absurd Measure , and foolish proportion ? What vast Portions of the rich Treasure of Time do they give and allow to sensual Pleasures and carnal Delights , and freely bestow and lavish out upon secular Affairs and worldly Employments ? But if they part with any at all , alas how few Minutes , how very small and poor a pittance of Time is it , that they find in their Hearts to spare in a Day , a Week , a Month , a Year , yea , in a whole Life-time , to God and Religion , and the Needs and Concerns of their own Souls ?

The Reverend [d] [d] Bp. Hall's Remains , or , Shaking of the Olive-tree , Serm. on 1 Pet. 1.17 . p. 226. Bp. Joseph Hall relates a very remarkable Story out of [e] [e] Summa Praedicantium . Bromiard , of a certain Lord in his Time that had a Fool in his House , to whom the Lord gave a Staff , and charg'd him to keep it till he should meet with one that was more Fool than himself ; and if he met with such an one , to deliver it over to him . Not many Years after this Lord falling sick even unto Death , his Fool came to see him , and was told by his sick Lord that he must now shortly leave him : And whither wilt thou go said the Fool ? Into another World , said his Lord : And when wilt thou come again ? within a Month ? No : Within a Year ? No : When then ? Never : Never ? And what Provision hast thou made for thy Entertainment there whither thou goest ? None at all : No , said the Fool , none at all ? Here , take my Staff : Art thou going away for ever , and hast taken no order nor care how thou shalt speed in that other World whence thou shalt never return ? Take my Staff , for I am not guilty of any such Folly as this .

And truly they that here neglect to provide for hereafter , to lay up a durable Treasure in Heaven , to make sure of a Building of God , an House not made with Hands , eternal in the Heavens ; of an Inheritance incorruptible , and undefiled , and that fadeth not away , reserved in the Heavens ; shall certainly be branded and upbraided for their Folly to all Eternity .

What Folly is it to count the one thing needful the only needless thing ? What Folly and Madness to part with Heaven for uncertain Riches , and corruptible Wealth , or a few merry Hours here on Earth ?

What a shameful Folly is it , when the * * Jer. 8.7 . Stork in the Heaven knoweth her appointed Times , and the Turtle , and the Crane , and the Swallow observe the Time of their coming ; for Men and Christians not to discern and understand the gracious Seasons and special Opportunities of their particular Duties ?

What grand and gross Folly is it , for Men to have but one Life's Time of necessary Preparation for eternal Life , and to live and dy in a total , wilful , desperate Neglect of it ?

Yea , to have but one small part of Time to do all that ever they can do for their own and others eternal Weal , and to spend this little Portion of Time in increasing their own and others Sins , and in destroying their own and others Souls ? What prodigious , stupendious Folly is it , to be weary of that which flies away too fast , and cannot be recall'd ; and to use Arts and Devices to pass that Time away in Vanity , which can only be spent profitably and comfortably in a daily diligent Provision for Eternity ? What absurd and ridiculous Folly is it ( a very heathen [e] [e] Sen. de brev. vit. c. 3. Philosopher being Judg in the Case ) for Men to be so far from suffering others to possess themselves of their Manours or Farms , or in the least to encroach and gain upon their Bounds ; and yet to permit them to enter upon their Time , nay themselves to induct them into the Possession of it ? For those that are so wary , as never to divide their Money among any , yet to be so ready to distribute their Time to so very many ? For those that are very strait and hard in keeping of their Patrimony , when once it comes to the spending of their Time to be extreamly lavish and [f] [f] Profusissims in eo , cujus unius honesta avaritia est . Id. ibidem . wasteful of that , of which only we can be honestly covetous ?

Once more , What miserable unhappy Folly is it in the most of Men , to throw away their Time slightly and carelessly , profusely and prodigally , and yet to be impatiently troubled , and even distracted and tormented when all is gone ? Which aptly leads me to the fifth Motive .

The fifth Motive .

Consider moreover , that if now thou losest and squanderest away thy Time , thou wilt at last be forced thy self to condemn thy foolish Negligence , and to justify the Care and Diligence of others , that were wiser for their own Souls than thy self ; though here thou didst nothing but jeer and deride them , scorn and scoff at them .

As Dionysius on his Death-bed , when he heard Thales discoursing notably about the Nature and Excellency of Moral Philosophy , [a] [a] Virtutem videant , intabescánt que relictâ . Pers. sat. 3. cursed his Pastimes , Sports and Pleasures that had taken him off and diverted him from the Study of so worthy a Subject ; So will careless Sinners and loose Livers , when Death approaches , and Conscience accuses , loudly exclaim against all their foolish sensual Delights , which turn'd off their Minds from weightier Matters , and hindred their Acquaintance with better Things , and their living to higher and nobler Purposes in the World .

The Heathen Moralist could observe thus much , That Persons prodigal of their Time at present , at last [b] [b] stultos se fuisse , quòd non vixerint , cla●●tant . Sen. de brev. vit. c. 11. cry out upon themselves for Fools , that they have not liv'd any part of the Time they have been in the World .

And it is a notable Place , and remarkable Passage to this purpose , which we find in the fifth Chapter of the Book of Wisdom , the third and fourth Verses ; They repenting and groaning for anguish of Spirit , shall say within themselves , This was he whom we had sometimes in derision , and a Proverb of reproach . We Fools accounted his Life Madness , and his end to be without Honour . How is he numbred among the Children of God , and his Lot is among the Saints ? And in the seventh and eighth Verses ; We wearied our selves in the way of Wickedness , and Destruction : — But as for the way of the Lord , we have not known it . What hath Pride profited us ? or what good hath Riches with our vaunting brought us ?

'T is therefore a seasonable good Premonition that is given by a pious Person , [c] [c] Quando illa extrema hera vene●it , multum aliter sentire incipies de tota vita tua praeterita : & valde dolebs , quia tam negligens & remissus suisti . Thom , a Kempis , l. 1. c. 23. n. 3. When thy last Hour shall draw near , thou wilt then begin to have quite other sentiments , and vastly different Apprehensions of thy whole Life past ; and wilt grieve a nd mourn exceedingly that thou hast continually been so remiss and negligent .

When you come to die , you will be ready to cry out with Croesus , Solon , Solon , who had before time taught him of Blessedness without regard : You will then be apt in like manner to say , Such and such a Minister did frequently and faithfully tell me my Duty and my Danger ; Such and such a Friend dealt plainly with me , and well advis'd and counsel'd me ; but , Fool that I was , I would hear no Instruction , I would receive no Admonition , I would bear no Reproof , I would take no warning .

How strangely will you shortly be astonish'd at the impartial Review of your unexcusable Ill-husbandry of all the Time in this World allotted you ? What wounding , heart-renting , revengeful Self-reflections will you suffer ? What passionate violent Rage against your selves will you be forced to feel within your selves ? What bitter Anguish , and desperate Horrour will you unavoidably and irresistibly fall under , when you sadly recount , and too late remember , how inconsiderately and unwarsly , loosly and vainly you have passed your Time , and spent your Years here on Earth ; what golden Seasons of Grace you have lost ; and scorn'd , and dishonour'd , and abused all that would not act the Parts of Fools and Mad-men , like your selves ? When you have utterly lost , and fully and finally undone your selves , with what Gripes and Groans will you then look back upon all the Means and Mercies , Helps and Assistances , Opportunities and Advantages which here you enjoyed , but slighted and undervalued , dream'd , and fool'd , played , and sinned away ; being only concern'd for things of nought , and busy in doing worse than nothing ? What a pain and torture will it be to consider , that when you know you have had sufficient Discretion and exceeding Care , Prudence and Providence enough , and more than enough , in other Matters , you should be dull and listless , sluggish and sottish , wanting and defective in the only commendable necessary point of Wisdome ? A Man's falling out with himself for ever , the sharp Rebukes and cutting Upbraidings of a Man 's own Conscience , and Self-condemnation for former Folly and Madness , will certainly be no small part of the dreadful intolerble Torments of Hell .

The sixth Motive .

Sixthly and lastly ; Consider once more ; That do what we can to redeem our Time , we shall never repent at last of any Care we have had to redeem it ; but shall certainly blame and find fault with our selves for being so careless of our Time , so negligent of good Opportunities as we have been .

1. Good Men do often in their Life-time confess and condemn their Loss and Neglect of their precious Time .

That it was so long before they began to redeem it . St. Austin very much laments his coming in to Christ no sooner . [a] [a] Serò te cognovi lumen verum , serò te cognovi . — Vae vae praeteritae ignorantiae n●eae , quando non cognoscebam te , Domine . — Serò cognovi te veritas antiqua , sèrò te cognovi veritas aeterna , Aug Soliloq. c. 33. 'T was late , Lord , before I knew thee , the true Light , ( says he ) alas ! I knew thee but late .

And that they have redeem'd it no better , since first they went about it . The devout St. Bernard , who was so rarely pious a Person , and so continually given to divine Meditation , yeet bewails most sadly , and complains most passionately of his spirituall Backwardness and Unproficiency : [b] [b]

Terret me tota vita mea Deus meus , quoniam diligenter discussa apparet mihi aut peccatum , aut sterilitas : — Sic comedo , bibo , & dormio securus , quasi jam transierim diem mortu , & evaserim diem judicii , & tormenta inferni . Sic ludo & rideo , quasi jam regnem tecum in regno tuo . Bernard . de interiori domo , c. 33.

Tanquam arbor sterilis terram occupo , & velut jumentum vile plus consumo quàm proficio . Vivere erubesco , quia parum proficio ; mori timeo , quoniam non sum paratus . Id. ib. c. 35.

O my God , my whole Life makes me afraid , says he , for if I diligently examine it , that which appears to me in it is either Sin or Barrenness . And again ; I cumber the Ground as a barren Tree , says he , and as a base Beast I waste and consume more than I profit . I am asham'd to live , because I profit so little , and I 'm afraid to dy , because I am unprovided . Erasmus professed concerning himself , [d] [d] Accusant quò l nimium f●cerim ; ●●rù c●nscientia mea me accusat quò l minus secerim , q ò lque lentior fuerim . They accuse me for doing too much , but my own Conscience accuses me for doing too little , and being too slow . It is [e] [e] His Life in Mr. Clark's Collect. of the Lives of ten Em. Div. p. 37. reported of Mr. Samuel Crook , that whensoever his Preaching-day happen'd upon Januar. 17. ( which was his Birth-day ) he still noted his Years compleat , with this Birth-day ) he still noted his Years compleat , with this Penitential Epiphonema , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God be merciful to me a Sinner .

An Eminent Divine of our own , yet living , who has laboured [f] [f] I refer to the better Works of him that labours more abundantly than us all . [ Mr. Baxter ] in the Margin of Dr. Patrick's Aqua Genitalis , p. 75 , in 12. more abundantly than the most of his Brethren in the Ministry , yet expresses himself in such humble Self-reflections as these ; For [g] [g] Mr. Baxter's Now or Never , p. 181 , 182. my own part , says he , though I have long liv'd in a sense of the Preciousness of Time , and have not been wholly idle in the World ; yet when I have the deepest Thoughts of the great everlasting Consequents of my Work , and of the Vncertainty and Shortness of my Time , I am even amazed to think that my Heart can be so slow and senseless , as to do no more in such a case . The Lord knows , and my accusing wounded Conscience knows , that my Slothfulness is so much my shame and admiration , that I am astonished to think that my Resolutions are no stronger , my Affections no livelier , and my Labour and Diligence no greater , when God is the Commander , and his Love the Encourager , and his Wrath the Spur , and Heaven or Hell must be the Issue . — Let who will speak against such a Life , it shall be my daily grief and moan , that I am so dull , and do so little . And in another [h] [h] Making light of Christ and Salvation , Consideration 3. Discourse he makes this free and open acknowledgment ; For my self , says he , as I am ashamed of my dull and careless Heart , and of my slow and unprofitable course of Life ; so the Lord knows , I am ashamed of every Sermon that I preach : When I think what I have been speaking of , and who sent me , and that Mens Salvation or Damnation is so much concerned in it ; I am ready to tremble , lest God should judg me as a Slighter of his Truth , and the Souls of Men , and lest in the best Sermon I should be guilty of their Blood .

The Trees of Righteousness are apprehensive of their own Vnfruitfulness , troubled at it , mourn under it , and use themselves to such holy Breathings as that of [i] [i] Employment . Mr. Herbert , O That I were an Orange-tree , That busy Plant ! Then should I ever laden be , And never want Some Fruit for him that dressed me .

Serious , considerative Christians do blame themselves for their Loss of Time even in their Life-time : But ,

2. They are especially sensible of it , and exceedingly ashamed of themselves for it at their Death .

They that have been the most busy stirring Christians all their Life-time , when they come to die do repent of their Lasiness , blush to think of their spiritual Slothfulness , bewail and lament their Carelesness and Negligence . They that have been the Wonders of the World for Strictness and Preciseness , Singularity and Severity of holy Living ; that have been admired for their Usefulness , Industry , Diligence and Activity , yet when they lay a dying , have condemned themselves , censured their past Lives , and earnestly wished , O! that they had been a thousand times more holy and religious , more painful and laborious for God , and their own and others Souls . Melchior Adam relates in [k] [k] Pag. 235. The Life of the Learned and holy Theodore Beza , that when he was very aged , and plainly perceived his approaching End , he often used that Saying of St. Austin , Diu vixi , diu peccavi : I have lived long , I have sinned long . The excellent and useful Philip de Mornay , in his last Sickness said to the Minister that assisted him , [l] [l] In his Life centracted and translated out of French by Mr. Edward Stern Fellow of P. Hall in Cambridg : among Mr. Clark's Lives , p. 74. fol. I have a great Account to make , having received much , and profited little . So the painful and pious Dr. Robert Harris , when a Friend told him in his Sickness , Sir , you may take much comfort in your Labours , you have done much good : His Answer was ; [m] [m] In his Life written by Mr. W. Durham . p. 55 , 56. Oh! I am an unprofitable Servant , I have not done any thing for God as I ought : Loss of Time sits heavy upon my Spirit : Work , work apace ; Assure your selves nothing will more trouble you when you come to dy , than that you have done no more for God , who has done so much for you . Yea , the Reverend and holy Bp. Vsher , a most laborious and sedulous Servant of God , a Prodigy of Industry , a Person that never was known to lose an Hour , by was ever employed in his Master's Business , either praying , preaching , studying , writing , reading , or hearing others reade to him ; either resolving of Doubts , or exhorting , instructing , giving good , wholsome and holy Counsel to such as came to visit him : yet ( as [n] [n] Pag. 110. Dr. Bernard relates in his Life ) the very last Words that ever he was heard to utter in praying for Forgiveness of Sins , were these ; But , Lord , in special forgive my Sins of Omission .

If the choicest Saints on Earth , the faithfullest Servants of God in the World , who have surpassed and transcended us by many Degrees , do close and end their Lives with an humble Confession , and earnest Petition for Forgiveness and Pardon of their Sins of Omission ; Surely then we have reason to conclude , that we our selves , do what we can , shall repent at last of doing too little , and not repent and complain of having done too much .

And if those that have well redeem'd their Time complain , especially at the Hour of Death , that they have lost too much of it ; What a case then will the careless negligent World be in , when their sleepy Consciences shall be roused and awakened , and they be hastened and hurried out of this world , and their Souls and Bodies shall be just a parting , and they shall look behind them upon an idle , loose and lazy Life , and look before them upon a dreadful , horrible , terrible Judgment ?

I have done with the Motives to press you to the Duty : In the next place I shall give you some Directions , which may be so many Means to help you to regain the Time , and redeem the Opportunity . Take these twelve following .

CHAP. VII . Direction ( 1. ) If ever we would redeem the Time , we must endeavour to be throughly convinc'd of the great value and real worth of Time ; In respect of the Price paid for it : In regard of the use and end to which it serves : Considering what precious Thoughts the more improved Heathens had of Time : And what damned Spirits , and dying Persons who have not made their Peace with God , think of Time . Direct . ( 2. ) If we would well redeem the Time , we must often examine our selves , and call our selves to a serious strict Account for the spending of our Time . This was the Precept of Pythagoras , and Cicero ; and the Practice of Sextius , Seneca , and Titus Vespasian . Direct . ( 3. ) That we may rightly redeem our Time , let Conscience have some Authority with us , and procure some reverence from us . Stand much in aw of thy own Conscience , which will either acquit and absolve thee , or surely judg and condemn thee . Direct . ( 4. ) If ever we would redeem the Time , we must live and act , and do every thing as in the sight and presence , and under the eye and inspection of God . The apprehension of God's all-seeing , all-searching Eye , will be of excellent Vse and Advantage to us at 4 times especially ; 1. Actually consider that God sees you , when you ordinarily visit one another , and at any time feast and make merry together . 2. When Buying or Selling , remember you are manifest in God's Sight , that God stands by and sees your dealings . 3. Consider this in your secret Retirements , and in your private Families . 4. Whenever we come to the publick Worship of God , let us seriously consider , that we stand in his Presence , and are in his eye . Direct . ( 5. ) That we may wisely redeem the Time , let 's be sure to propound a good end to our selves in all our Actions ; and do nothing deliberately , but what we can safely and freely , warrantably and comfortably ask God's Assistance in , and Blessing upon , when we go about it . Direct . ( 6. ) We must be sure to give our selves to Prayer , as a special way in which , and principal means and help by which we may redeem and improve our Time aright . And here 1. Be careful to keep up set and stated times of Prayer : of secret Prayer , and Family-Prayer . 2. Be ready to betake thy self to Prayer , upon special , extraordinary , emergent Occasions . 3. Vse thy self to frequent , suddain , ejaculatory Prayers to God . This is the Priviledg of Ejaculation , that it is a gaining of Time for the Exercise of Religion , without any prejudice or hindrance to your Calling . Direct . ( 7. ) We must set our selves to the frequent diligent reading , and serious studying of the sacred Scriptures . For 1. This is a gaining and making advantage of all that Time past which the Scripture gives us the History and Account of . 2. Our reading the holy Books of Scripture , is a well improving the present time that is imployed in this religious Duty : for , 't is an honouring of God ; and a means of attaining divine Knowledg , heavenly Grace , and spiritual Comfort . 3. It is moreover a means and help to the right redeeming of our Time for the future . Direct . ( 8. ) If we would effectually redeem the Time , we must give our selves to frequent and serious Meditation . Set some Time apart for this Duty . Think of the 4 last things especially ; 1. Of Death ; of the Day of thy own particular Death , and of the Time of the General Dissolution of this World . 2. Of the Day of Judgment . 3. Of the Joys of Heaven , 4. Of the Torments of Hell . Direct . ( 9. ) If you would redeem the Time , you must labour to spiritualize even your ordinary worldly Employments ; and must take care that your natural , as well as civil , Actions partake of Religion . Direct . ( 10. ) if we would wisely redeem the Time , we must make a good Choice of our Friends and Acquaintance , and a good Improvement of our Company and Society with them . Direct . ( 11. ) We must remember and consider , perform and answer our solemn Sacramental Vows , and Sick-bed-Promises and Resolutions . Direct . ( 12. ) Lastly ; If we would redeem the Time , we must not give way to any Delay , but strengthen and settle our Resolution against any farther procrastination .

The First Direction .

IF ever we would redeem the Time , we must endeavour to be throughly convinced of the great Value , and real Worth of Time . Consider ,

1. How precious Time is in respect of the Price paid for it : That our Time was bought into our Hands , not with corruptible Things , as Silver and Gold , but with the precious Blood of Christ : for , we had forfeited our very Lives ; and space for Repentance is the Fruit of the Death of Christ . Consider ,

2. How precious Time is in regard of the Vse and End to which it serves : how Time bringeth Advantages with it , for the compassing of the greatest Undertakings , and for the perfecting of those that are most imperfect . Time is not an empty Duration : God hath filled Time with Helps to Eternity , and with Means sufficient to know him the only true God , and Jesus Christ whom he hath sent , whom to know is Life eternal . Consider ,

3. What precious Thoughts the more improved Heathens had of Time . [a] [a] Poteras hasce horas non perdidisse . Pliny seeing his Nephew walk for his Pleasure , called to him , and said , You might have found somewhat else to do , you needed not have lost your Hours thus . It is the Commendation given by Aelian of the old Lacedamonians , that they [b] [b] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. were exceeding frugal and parsimonious of their Time , taking care to employ it in serious urgent Businesses , not allow or permitting any Citizen to waste and consume it in Idleness and Sloth ; or vainly to throw it away , by spending it on such Things as did not at all appear to minister to any Vertue : For a Testimony of which the Historian gives this Instance ; That when it was told the Ephori , that the People of Decelia did use to walk in the Afternoons ; those vigilant , diligent Magistrates presently sent to them , to prohibit their customary Walking meerly to take their Pleasure : For they reckon'd , [c] [c] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aelian . var. Hist. l. 2.9.5 . it became the Lacedemonians to get and preserve good Health , not by taking such idle Recreations , but by giving themselves to some profitable Exercises , which might train and fit them for publick Use and Service . Were they so thrifty only for the Profit and Commodity of their City ? And shall not we make much of our Time , be sparing and saving of our Hours , that we may employ them in the Worship and Service , to the Honour and Glory of our God ; for the Safety and Welfare of our immortal Souls , and the securing to our selves a celestial City , and an heavenly Country ? The judicious Plutarch acknowledges , that [d] [d] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plut. Time is of all the most costly Expence . The considering and understanding Seneca was more sensible than many of the Worth of Time ; had himself appretiating Thoughts of it , and reproves the common Sort of Men of their great Ignorance of the Preciousness and Usefulness of it . I am apt to wonder , says he , when I hear some Men ask others to spend their Time , and bestow their Hours on them ; and observe those that are thus ask'd to be so easy to part with theis Time to them : [e] [e] Quasi nihil petitur , quasi 〈◊〉 datur : re omnium pretiosi●mà luditur . &c de brev. vit. c. 8. 'T is ask'd as a very small matter , and given away as if it were worth nothing : Men plainly play with the most precious Thing that is : But this deceives them , says he , That Time is an incorporeal Thing , nd cannot be perceived with bodily Eyes , and is therefore made of little reckoning , or no account with them . And in his first Epistle he thus complains to his Friend Lucilius ; [f] [f] Qu●m mihi dabis , qui aliquod pretium te● ori ponat ? qui diem ●stimet ? Sen. ep. 1. Where will you find me a Man , says he , that sets a due Price , a right and true Estimate and Value upon his Time ?

Most Men are careful of an Hour-Glass , but careless of their Hours . Men throw away their Time , because they have mean and low Thoughts of it : They know not the Worth of this Jewel , and therefore they are easily cheated of it , and are ready to part with it upon the cheapest terms . Many Christians may learn of some of the wisest Heathens not to make light of their precious Hours , but to value their Time at an higher Rate .

4. Let those that yet have Time in their hands , learn to prize it , by considering , how those that want it judg of it . They that have quite lost their Time , Oh! what would they give to redeem it ? Men too commonly little think that Time is of any great Value : I am sure the most of us live as if we did not believe so . But I pray consider , what damned Spirits , and dying Persons , who have not made their peace with God , think of Time . Consider ,

( 1. ) What precious Thoughts lost damned Souls have of Time , who suffer such extremity of Misery for slighting and abusing it . What would not they give , if it were possible , for our Time and Opportunities , and those Seasons of Grace which we enjoy , but do not improve ; which God indulgeth to us , but we are not thankful for , nor careful of ? What would not they offer , or yield to , to have a new Price put into their hands , to have farther advantages of redeeming Time ? Could they be admitted to live in this World again , and to act here another Part ; would they ever grudg to do any spiritual Duty ? would they ever think any religious Exercise tedious ? would they be tired at a Sermon , or weary of a Prayer ? would not they be willing to pray every Day ; till they were even hoarse again ; to pray till their Knees were as hard as the Boards upon which they kneel'd ? Would not their Heads be Fountains of Waters , and would not they be ready to weep out their very Eyes in the Confession of their Sins ? Could they be releas'd and restor'd , would they be any more afraid to resist the Temptations of a carnal Friend , to refuse an ensnaring Invitation , to deny a Cup immodestly pressed , and unseasonably urged ; to reprove a bold and daring Sinner , and to own and side with God and Religion in any Company whatsoever ? With what undaunted Courage and Resolution would they be forward to bear Witness against the reigning Sins , and common Vices of the World ? With what Force and Violence would they endeavour to take the Kingdom of Heaven ? and how would they labour to lead others into , and to help them on in the Way to Heaven ? How would they speak with yearning Bowels of tenderest Compassions to the Souls of their sinful Friends and Relations , and seek the Conviction , Conversion , and Salvation of the sensual , worldly , careless , ungodly Neighbourhood round about them ? How would every Word that proceeded out of their Mouths be Heart-deep ? How patiently would they conti nue in well doing , to make sure of an endless glorious Happiness ? And how contentedly would they endure , and cheerfully suffer any thing here , to escape the intolerable eternal Torments of Hell , and to fly from the Wrath to come ? Consider further ,

( 2. ) What high and precious Thoughts a dying Man , who has not made his Peace with God , has of Time ?

The fore-mentioned raised Philosopher well observes the different Judgments and Affections of Men , in the course of a pleasurable Life , and under apprehensions of the Nearness of Death . When Men think they have Time enough , they have no regard of Time , but are extreamly prodigal of it : [g] [g] At eosdem aegros vide , si mortis periculum admotum est propius , medicorum genua tangentes . Sen. de brev. vit c 8. But look on these Men when they are sick , says he ; If they appear in any danger of Death , you shall find them courting and crouching to Physicians , and bowing down to their very Knees , begging the Use of their Art and Skill , to prolong their Daies , and lengthen out their Lives . Or if they fear they shall suffer capital Punishment , you shall see them ready to lay out all to save their Lives . But if , as the Number of every ones past Years may be reckoned , so , the Number of those that are to come could be assign'd , [h] [h] Quemodo illi ui paucos viderent superesse , trepidarent , quomodo illis parcerent ? Id. Ib. How would they tremble , saies he , that should see but a few remaining , and how apt would they be to be sparing of them .

Surely they , that have all their Lives made it their Business to drive away their Time , would at their Deaths give all the World to redeem it . What would the dying Husband give for Time to spend more spiritually with his Wife ? the dying Wife for Time to spend more holily with her Husband ? the dying Master , for Time to spend more godlily with his Family ? the dying Parent , for Time to spend in a more religious Institution , and conscientious Education of his Children ? a dying Neighbour , for Time to spend in more profitable Converse with those about him ? Would he intend to spend his Time , if he could live longer , in tempting his Neighbour to the Tavern or Ale house , to drinking , or gaming , or the like ?

If God would but lengthen out such a Person 's Daies , and afford him but a little more Space to amend his Life , and to lay hold on eternal Life ; he would thankfully accept of it upon the hardest Conditions : He would be content to be the poorest Beggar in the Street , and to live a mean and outwardly miserable Life as long as he liv'd . He is just now departing out of this World , and immediatly going to his own Place ; and if Time were now to be redeem'd , what would not the most voluptuous Man be willing to do or suffer ? What would not the most covetous Man be ready to part with for the purchasing of it ? What would not he give for [i] [i] Considera quàm multi modo m●riuntur : quibus si haec hora ad agendum p●nitentiam : one●●er●tur , quae tibi concessa est , quomodo per a●taria , & quà a f●stinanter currerent , & ibi sle●●s genibus , vel cerè toto corpore in terram prestrato , tamdiu suspirerent plorarent & orare t● , donec pleniss●●am peccatorum ven●am à Deo consequi mer●●entur ? Tu verò comedendo , bibendo , jocan●o , & ridendo , tempus oc●osè vivendo perdis , quod tibi indulserat Deus ad acquirendam gratiam , & ad promerenda● gloriam . Bernard . de interiori domo , c. 63. that Time , which some of you , it may be , spend and throw away in Drinking , Gaming , Carding , Diceing , in Romances and Stage-Plaies , in idle foolish Pastimes , in Jeering and Jesting , and carnal sinful Merry-making ? To what excellent Vses would he resolve to put his Hours , if he could enjoy any more of them ? If God would grant him but one Year of Trial more , how little would he design to give to the World , and the Flesh ; and how much to God , and Godliness , and the Offices and Exercises of pure Religion and undefiled ? How would such an one purpose and promise to resist Temptations , to shun all Occasions and Appearances of Evil , carefully to provide for his immortal Soul , diligently to study the sacred Scriptures , strictly to observe the whole Lord's-Day , attentively to hear the Word preach'd , both in Season , and out of Season ; frequently to meditate of it , and constantly to frame and order his Life according to it ; to pray with his Family devoutly and fervently , morning and evening ; to spend some Time every Day with God , and himself , in secret : to make the purest and precisest Christians his constant Patterns and Examples ; and for the future to follow and imitate those , whom heretofore he hated and derided , nick-named and abused .

When once Men ly a dying , and the near Approach of their latter End does awaken their sleepy secure Consciences , and make the most stupid sottish Sinner begin now to be truly sensible and serious ; with what aestuations and perturbations of Mind , with what anguish and akings of Heart , with what Pangs and Agonies , and fearful Tremblings ; with what doleful Accents , and passionate , piercing , moving , melting Expressions , do they lament and be●ail their wa●teful Mis-spence , and miserable Loss of all the Time of God's most patient Trial of them , and of all their special golden Seasons , and rare Advantages and Opportunities ? When they take their leave of all about them , how earnestly and importunately do they exhort and urge them to be better husbands of their Time and Talents ? How pathetically and feelingly do they then advise and counsel their Children and Servants , Friends and Relations , Neighbours and Acquaintance , to number their Daies , to lead good Lives , to improve their Health and Strength for God , and their own and others Souls ; and timely to prepare for Death and Judgment ?

Let 's consider , some of us , who have thought sometimes that the Sentence of Death has past upon us , and have look'd on such or such a Sickness as our last Arrest and Summons , what would we then have disbursed for a Reprieve ? Would we not have given , with Hand and Heart , an House full of Silver and Gold , if we had had it , to have been sure to have lived another Year , for the proving and evidencing the Truth and Sincerity of our Faith and Repentance , by a course of Obedience , and our making a larger and surer provision for our comfortable Reception and happy Entertainment in the other World ? Friends , we shall ere long be all of us plac'd upon our Death-beds : and if we make no matter of Time now , if we won't value and prize it now , we shall then sure enough highly prize it , when alas ! it will be too late . And if we now have worthy thoughts of it , we shall suffer nothing to rob and deprive us of it . [k] [k]

Quàm felix & prudent , qui talis nunc nititur esse in vita , qualis optat inveniri in morte . Thomas a Rempis , lib. 1. c. 23. n. 4.

Hic est apex summae sapientiae , ea viventem facere , quae morienti essent appetenda .

Let 's be of the same mind and judgment now in our Health and Strength , that we shall certainly be of in Sickness and Weakness ; and not contemn and vilify that in our Life time , which we shall wish we had worthily esteemed , and well-improved , at the Hour of Death .

The second Direction .

If we would well redeem the Time , we must often [a] [a] Vide Ludov. Crocii Syntagm. a p. 1207 , ad 1212. examin our selves , and call our selves to a serious strict Account for the spending of our Time .

Alas ! too many earnestly study to know and understand all things but themselves : They observe and take notice of other Mens Tempers and Humours , search and enquire into other Mens Actions , and reade the Histories of other Mens Lives ; and [b] [b] Quando omnia percur visti , quid te neglecto profecisti ? A Kempis , l. 2. c. 5. n. 2. yet are ignorant of their own Hearts and spiritual Estates , unobservant of the Passages , and unacquainted with the particulars of their own Conversations . We can easily pass away the Day and the Night , the Week and the Year , in musing on a thousand Matters ; [c] [c] Vt nemo in seso tentat descendere , nemo . Pers. Sat. 4. But where is the Man that bestows any serious Thoughts on himself , that questions and interrogates his own Heart , and takes due notice of his own Life ; or is at all concern'd how his Soul is improved , and his Hours employed ?

Certainly some of the very Heathens will rise up in Judgment against most Christians ; for we find that they have been very famous for this Practice , of being severe in taking Account of themselves , and of their Time . Suetonius relates of Titus Vespasian , the Heathen Emperour , that remembring on an Evening , as he was at Supper , that he had done no good that Day to any one , [d] [d] Memorabilem illam , meritóque landatam vocem edidit : Annci , diem perdidi , Suet in vit. Vesp . §. 8. he utter'd that memorable and deservedly commended Saying , Alas ! my Friends , I have lost this Day .

St. Jerom tells us of a wise Saying of the Pythagoreans , [e] [e]

Pythago teum & illud praeceptum est , ducrum temporum maximè habondam curam , manè & vespert ; id est , eorum quae acturi sumus . & eorum quae gesserimus . Apolog. Hieron . advers. Russi um . l. 3.

Mone prepone , vespere discute mores tuos , qualis hodie suists in verbo , opere , & cogit ●●●one : quia ia his saepius s●itan offendssti Deum & proximum . A Kemp. l 1 c. 19. n 4

Quid quòqu die dixerim , audiverim , egerim , commemoro vespers . Caro apud Cic de Senect .

That a special Care is to be had of two portions of our Time , of the Morning , and of the Evening : Of the Morning , to consider , and resolve to do what ought to be done ; and of the Evening , to examine whether we have done what we ought .

And it is one of Pythagoras's golden Precepts , Never offer to give sleep to your Eyes before you have thrice run over in your Mind the several Particulars of that Day 's Actions , and put such Questions as these to your self , [f] [f]

Examen Pythagoricum .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Where have I transgressed ? what have I well done ? what have I left undone , which it became me to have done ? And if thou hast done any thing , saies he , that is base and unworthy , charge thy self with it , and chide thy self for it : But if thou hast done any thing that is good and vertuous , rejoyce and delight in it . [g] [g] Hoc nos pessimos facit , quod nemo vitans saam respicit , &c. Sen. ep. 83. This makes us so very bad , says Seneca , because no man reflects upon his own Life . It may be sometimes , though seldome , we think what we are to do , says he ; but what we have done , we do not think : But we are to deliberate what to do for the future , from the consideration of what we have done already . And in his third Book de Ira , he has an excellent Discourse to this Purpose : He says there , That the Soul is daily to be call'd to give an Account . And he tells us of one Sextius , whose constant Course it was to do thus ; That , when the Day was spont , and he went to take his rest at Night , he would demand of himself ; What evil of yours have you healed this Day ? what Vice have you resisted ? in what part are you better ? Anger and Passion ( says the Philosopher there ) will be moderated and abated , when it knows it must daily come before a Judg : And therefore , says he , what is more excellent than this Custom of examining the whole Day past ? O [h] [h] Qualis ille somnus p●st recog itionem sui sequitur ? &c. Sen. de Ira , l. 3. c. 36. what a sweet Sleep is that which follows after the Recognition of a Man's self ? How quiet and free is a Man's Mind , when it is either commended or admonished , and a Man does secretly review and censure his own Manners ? I use this Liberty with my self ( says Sencea there in the same Place ) I have a daily Trial within my self , says he ; When at Night the Candle is taken away , and all is still and silent ; then I search and enquire into the whole Day , I measure and run over , I scan and consider all my Words and Deeds ; I hide nothing from my self , I overlook and pass by nothing : I say to my self , you have done so and so , see you do so no more .

You see how some of the wisest and best of the very Heathen did accustome themselves to this Self-scrutiny , and took an Account of their Lives and Actions .

And many eminent and Godly Christians to this Purpose do use Diaries , and daily set down in Journals or Day-books the observable remarkable Passages of their Lives . And we must do at least somewhat like it . Before we sleep every Night , let 's be sure to make such a Recollection and Examination of the Actions of that Day , as may represent any thing that is remarkable to be matter either of Humiliation , or of Thanks-giving .

Accustome thy self , before thou takest thy Rest and Repose , to have some private Talk , some secret Conference with thy self , to ask thy self such Questions as these , and to use such Language as this ; What has been the Frame and Temper of my Heart ? what my Carriage and Behaviour this Day ? what the Principles of my Practice ? what the Ends of this Day 's Actions ? Did my Mind awake with my Body in the Morning ? did I then exercise the Consideration of a Man and Christian ; and deliberately renew , and six and settle my Resolution for the purifying and right ordering my Conversation ? Did I early go to God by Prayer , and in the * * Matth. 6.33 . first place seek the Kingdom of God , and his Righteousness ? Wherein have I offended or angred my good God this Day ? wherein have I injured or provoked my Neighbour , or hurt his Soul , Body , Estate , or good Name ? wherein have I wronged , or any way prejudic'd my own Soul ? what proud , discontented , covetous , ambitious , malicious , revengeful Thought ? what silthy , or angry , vain-glorious , or idle Word ? what inconvenient , abusive , offensive Jest ? what ungodly Deed , or unbecoming unseemly Action have I this Day been guilty of ? In what has Satan this Day taken Advantage against me ? or how has my own deceitful Heart turned me aside ? What Degrees of Intemperance have I admitted in Meats or Drinks ? what worldly Cares have I been distracted with ? what carnal Fears have I been ready to sink under ? To what have I my self been effectually tempted ? or , wherein have I offered to be a Tempter of any other ? What Solicitation to Evil have I resisted ? What Sin and Corruption have I striven against ? What open , careless or wilful Sinner have I seasonably and prudently reproved ? What Duty have I perform'd ? What Grace have I exercis'd ? What Time have I employed in Closet-Devotion , in Family-Religion , in diligent following the Business of my Calling ? What Company have I run into , or kept ? What Hours have I spent in such Company ? and to what profit or benefit to my self or others ? What was my Omission and Neglect ? what my Sin and Vanity , committed and repeated in such Society ? have I not closed this Day with a drousy sleepy Prayer this Night ? Am I grown any better this Week , this Day , than I was the last ?

You know , at Night , and at the End of the Week , we usually call our Servants to Account : Let us use the same Method , and take the same Course , for a Daily , weekly Reckoning with our selves . In the Close of the Day , at the End of the Week , let 's commune with , and reflect upon our selves , and take our solves to task . Let 's take a view , and make a surveigh of our past Lives ; observe how our Time goes , watch what becomes of it , see how it is laid out , that so beholding how useless and unfruitful we have been , we may even be ashamed of our selves , and labour to grow more useful and fruitful for the future : As , * * Rev. 2.5 . remembring from whence she was fallen , was prescribed to the Church of Ephesus as a means of her repenting . And on the contrary , because † † ser. 8.6 . no Man said , What have I done ? therefore every one turned to his Course , as the Horse rusheth into the Battel .

By daily observing , examining , taking account of our selves and Waies , we shall come to Repentance more speedily and easily ; and recover the Favour of God immediatly : The Candle that is presently blown in again , offends not : We shall have the Advantage of making to God [h] [h] Mr. Hildersam on Ps. 51. p. 183. a fuller Confession of our Sins , while our Sins with their Circumstances are fresh and recent in our Memories . And shall be more effectually restrained from Sin for the future , by thinking thus with our selves , This I must account with God , and my own Conscience for before I sleep . And by this means we shall be freed from the Fear of sudden Death , and be in a constant good Preparation for it : because though our Master come suddenly , he will not find us sleeping , nor surprize us in unrepented Sin . When in this manner we make all even every Night between God and our own Consciences , we may lie down in Peace , and take a quiet Rest and Sleep , without any perplexing amazing Fears of our awaking the next Morning in the other World .

Hold and maintain this Practice of Calling thy self to a daily strict Account , and you shall certainly find and happily experience that of A Kempis to be a great Truth , [i] [i]

Suaviter requiesees , si cor tuum te non reprehenderit . Noli laetari , nisi cùm bene feceris . A Kemp. l. c. 6 n 1.

Gaudebis semper vespere , si diem expendas fructuosè . Idem l. 1. c. 25. n. 11.

Thou shalt sweetly rest , if thy own Heart reprehend thee not : Thou shalt rejoyce and be glad at heart every Night , if thou hast not lost , but fruitfully spent the Day past .

[k] [k] De perfectione . Rodericus relateth of Suarez , that he was wont to say , he esteemed that little Pittance of Time , which constantly every Day he set apart for the private Examination of his own Conscience , more than all the other Part of the Day , which he spent in his voluminous Controversies . And it is reported of that learned Professor of Divinity , Dr. Samuel Ward , that when he lay upon his Death-Bed , he profess'd he had read many Books , but had no such comfort from his reading any , as from his reading , and studying the Book of his own Heart and Life .

That is the second Direction ; Frequently call yourselves to an Account . Often Reckonings make long Friends : It holds most true between God and our Souls , between our Consciences and our selves . Reckon with God and your selves every Evening , how you have spent the Day fore-going , and this will provoke you humbly to beg the Pardon of your Sins at God's Hands , and Power against them ; to judg , and punish , and take an holy Revenge upon your selves ; to exercise Repentance for your past Failings , and strict Watchfulness for the future .

The third Direction .

That we may rightly redeem our Time , let Reason and Conscience have some Authority with us , and not be despised and disregarded by us . They are most brave generous Rules and Precepts that are given by Pythagoras in his golden Verses ; [a] [a] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Never accustome thy self in any Thing to act and carry thy self irrationally , and below a Man . And , of all things , see , says he , that you [b] [b]

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Cùm jam pr●fec●ris tantum , ut sit tibi etiam tui reverentia . dum te efficis eum , coram quo peccare non audeas ; & aliqua coeperit apud te tui esse dignatio . Sen. ep. 25.

reverence , and use good Manners to your self . Let Reason rule and govern thy Passions and Affections , and Conscience withhold thee from being guilty of any Impiety or Impurity , Absurdity or Undecency . Do nothing to put thy self to the blush , to fill thy self with secret Shame and Sorrow , and sinking Fear , for the Turpitude or Folly of thy Own Actions . Take the wholesome Counsel and good Advice that Ausonius gives thee , [c] [c] Turpe quid ausurus , te sine teste time . When thou art about to do any vile and vicious Thing , be afraid of thy self , though no body else be near thee , to be a Witness of thy Wickedness . [d] [d] Si turpia sunt , quae facis , quid refert neminem scire , cùm tu seias ? O te miserum , si contemnis hunc testem ! Sen. ep. 43. i. sine . If the Things thou doest ( says Seneca excellently ) be unseemly and uncomely , what does it avail thee that none in the World knows it , when thou thy self knowest it ? O miserable Man , says he , if thou contemnest this Witness within thee . And I find Lactantius citing these admirable Sayings out of him ; [e] [e] Demens , quid prodest non habere conscium habence conseientiam ? — Custos te tuus sequitur . — Haeret hic , quo carere nunquam potes . Lactant , de vero cultu , 1. 6 §. 24. Thous very mad Man , what will it profit thee to have no other conscious of thy Crime , so long as thou doest carry a Conscience within thee ? And again ; What doest thou do ? what doest thou devise ? what doest thou go about to conceal ? thy Keeper closely follows thee . One is absent from thee by reason of a Voyage or Journey , that he cannot observe thee : another is removed by Death , that used to look narrowly to thee : another is kept away from thee by Sickness : but Conscience sticks at all Times to thee : you can never shake off , or get rid of that .

Put not a Slight , much less a Force upon Conscience : never use any Violence to it : never offer to baffle , and stisle , and top the Mouth of it : Cast not this good Micaiah into Prison , make it not weary of its Office of warning thee ; but shew all due respect to it , and hear and obey the Voice of it .

Stand much in aw of the Spy , the Register , the faithful Momtor in thy Breast and Bosom . Let Conscience so far prevail with thee , as to restrain and deter thee from a loose and wicked , a slothful or idle mis-spending thy Time ; and to spur and quicken thee powerfully and effectually to a wise and prudent , a faithful and good Improvement of it .

Do nothing but what is fairly accountable to thy considering self : follow the Guidance of thy best REason : attend to the Dictates and Commands , and regard the Checks and controls of a well-informed and enlightned Conscience . Timely take notice of its softer and gentler Whispers , lest you be disturbed , affrighted and terrified with its louder Clamours .

Be careful to approve your self to Conscience : fear the After-reckonings of Conscience : and labour to prevent and hinder the Accusation and Condemnation of an Evil Conscience , and the Execution that will be done , the Punishment that will be inflicted , and the Vengeance that will be taken sooner or later by it . Dread the Thoughts of falling out with thy self ; of being gnawn by a Vultur , and haunted by a Fury within thee ; of suffering the little Ease , the sharp and severe Bridewel , the Reproaches and Upbraidings , the Pangs and Gripings , the Tearings and Rendings , the Lashes and Stingings , the Racks and Strappados of a guilty Conscience : and value the Testimony and Approbation of the Witness within thee , the Acquitment and Absolution of the Deputy-Judg within thee ; and study to do every thing to gain and obtain the Euge's and Applanses , the Justification and Commendation , the Gratulation and Consolation of an honest , clear and good Conscience .

That is the third Direction in order to the better redeeming of our Time ; Let Reason and Conscience have some Authority with us , and procure some Reverence from us .

The fourth direction .

If ever we would redeem the Time , we must live and act , and do every thing as in the Sight and Presence , and under the Eye and Inspection of God our Judg.

Wherever thou art , and whatever thou doest , remember and consider , that not only Conscience , but God is by : and * * 1 John 3.20 . if our Heart condemn us , that God is greater than our Heart , and knoweth all things : that if Conscience be as a thousand Witnesses , God is as a thousand Consciences ; both for Intimacy of Presence , and Perspicacity in discerning . If we have made any proficiency in Philosophy ( saies Tully excellently ) we must be persuaded sufficiently , that if we could [a] [a] Si omnes deos hominésque celare possimus , &c. Cice. o de Offic. l. 3. conceal all our Actions from all the Gods , and from all Men , so that they should be alwaies ignorant of them , yet we ought to do nothing covetously , unjustly , wantonly , incontinently . If a Wise Man had Gyges 's Ring , saies he , which ( according to Plato's Fable ) would render him invisible ; he should not reckon that he had gotten the least license to sin the more by it : for [b] [b] Honesta enim bonis viris , non occulta quaer untur . Idem ibidem . good Men seek to act with Honesty , not with Secrecy .

But though that which is good to be followed for it self , for the Bonity , and Beauty of it ; and that which is evil , to be avoided for the intrinsick Turpitude of it : yet the Knowledg that others may be supposed to have of our Actions , is apt to encrease our Care , and quicken our Diligence , to order and compose our Lives and Manners , without just Blame or Exception of others .

It is profitable , saies Seneca , to set some Keeper over one's self ; to have some body in our Eye , whom we may suppose to be present and privy to our very thoughts : to do every thing we do , as if some body look'd on , and were a Spectator and an Eye-witness of all we did . Privacy and Secrecy tempts and persuades Men to all Evil. A great part of Offences would be removed , saies he , if there did but one stand by as a ready Witnesss against the Offender . But it is more awful , saies he , [b] [b]

Te aliquorum authoritate custods . — Nemo est , eui non satius sit cum quolibet esse , quàm se●um . — In turbam tibi à te recedendum est . Istic enim malo viro proprus es . Seneca , epi f. 25.

Aliquem habeat animus , quem vereatur , cujus authoritate etiam secretum saum sanctius facit . O felicem illum , qui non aspectus tantùm , sed etiam cogitatus emendat ! O selicem , qui sic aliq tem verert potest , ut ad memoriam quoque ejus se componat , atque ordinet ! Qui sic aliquem vereri potest , citò erit verenases . Id. ep. 11.

to live and act as under the Eye , and in the Presence of some excellent Person , and eminent good Man . Set Cato , Scipio , Laelius before you , or some such Person , saies he , upon whose appearing the most wicked Persons would forbear their Vices : and let the Authority of these restrain you , and have Influence upon you , until you have made your self such an one that you begin to reverence your self , and dare not to do evil before your self . Nay that heathen Philosopher goes yet farther , [c] [c] Sic vive cum hominibus , tanquam Deus videat . Idem , Epist. 10. So live with Men , saies he , as if God himself saw you , and took special notice of you . And again in another Epistle ; [d] [d]

Sic certè vivendum est , tanquam in conspectu vivamus : sic cogitandum , tanquam aliquis in pectus intimum inspicere possit : & potest Quid enim prodest ab homine aliquid esse secretum ? nihil Deo cousum est Iuterest animis nostris , & cogitationibus mediis intervenit . Id. ep. 83.

Zwinglius citing these Words of Seneca , expresses himself too highly concerning him : Senecae virt sanctissimi sidem , quam Epistolà ad Lucilium 83 prodit , quis non admiretur ? Zuinglius Oper. Tom. 2. de Peccat . Original . Declarat . p. 118.

What will it avail you to hide any thing from man , there is nothing conceal'd and kept close from God : He looks into our Breasts , and is present in our very Minds and Hearts .

And let me moreover add what Lactantius produces out of Seneca's Exhortations , [e] [e] Nihil prodest inclusa conscientia , patemus Deo . Huic nos approbemus . Sen apud . Lactant. de vero cultu , l. 6. §. 24. It nothing profits us to have a Conscience shut up within us , we are open to God : Let 's approve our selves to him .

What rare Lectures are these from a meer Pagan Philosopher ? how consonant and agreeable to the sacred Scripture ? That ancient Father much admiring the high and raised Expressions falling from that incomparable Stoick , professes concerning him ; [f] [f] Potuit esse verus Dei cultor , si quis illi monstrasset accontempsisset profecto Zenonem , & magistrum suum Socionem , si verae sapientiae Ducem mactus essit . Lactant. loc. cit . He might have been a true Worshipper of God , if any one had but shewn him the right Way : and surely he would have contemned Zeno , and his Master Socion , if he had but met with a ready Guide to true Wisdome . And Erasmus before his Notes on Seneca's Works , gives this Judgment of his Writings ; [g] [g] D. Hieronymus Senecam recensuit in catalogo Sanctorum . — Si legas illum ut paganum , scripsit Christianè : si ut Christianum , scripsit paganicè . Erasmi de Sen. judicium , ante Comment. in Sen. Oper. If you reade him as an Heathen , he wrote like a Christian ; if you reade him as a Christian , he wrote like an Heathen .

But to return to the Matter in hand : To live as under God's Eye , is more than to live as in the presence of all the good Men in the World : more than to live as in the Sight of all good Men and Angels . Well then with holy * * Psal. 16.8 . David , let us set the Lord alwaies before us . The Lord sets us alwaies before himself ; let us therefore set the Lord alwaies before our selves : for then if ever we shall work strenuously , follow our Business closely , bestir our selves to purpose , and carefully look about us , when we really believe that our Lord and Master stands by us , and looks upon us . Did we but consider , that God * * Job 31.4 . sees all our goings , that he † † Job 34.21 . counts all our Steps , that he knows all our Waies , our crooked winding Waies wherein we live , wherein we dy , not live : and is more far above Deceit , than Deceit seems above Simplicity : ( as Mr. [h] [h] Sict . Po●m . A Wreath . Herbert expresses it ) This Consideration would cause us to make streight Paths , and to order our Conversations aright .

If a Reverend grave Divine , a severe Magistrate , a Parent , a [i] [i] Rp. Andrews as if he had made Mr. Mulcaster ( formerly his School●●after ) his Tutor or Supervisor , placed his Picture over the door of his Study : whereas in all the rest of his House , you could scaurly see a P●●ture . His funeral Sermon , at the end of his Sermons , p. 18. Master , an Husband , a Wife , a Servant , a Child , a Friend , or an Enemy stood by , beheld , and heard ; you would often forbear many an unhandsome , uncomely , unseemly Word and Action . If you were always plac'd under Mens Observation , you would study to do every thing to their Approbation and Satisfaction . And could you spend your Time in immoderate Eating , Drinking , Sleeping , Attiring , in Swearing , Swaggering , Gaming , Sporting , Playing ; vain , and srothy , and wanton Discoursing ; in any idle , unworthy , ungodly Action ; if you did but imagine at such a Time , and in such a Place , that God was by , and saw or heard whatever was said or done ? Pray do but actually and seriously consider , that wherever you are , the omniscient and omnipresent God is alwaies one of the Company , and ever beholds whatever you do : and this will restrain you from doing Evil , and powerfully constrain and effectually engage you with Care and Diligence to do your Duty , to embrace and improve every Opportunity , and to make a Benefit and Advantage of it .

The Apprehension of God's all-seeing , all-searching Eye , will be of excellent Use and Advantage to us , at four Times especially .

1. Actually consider that God sees you , when you ordinarily visit one another , and at any Time feast and make merry together . Whenever you go to see one another , remember and consider that God sees how you spend your Time together : that whenever you meet together , God is present in your Company ; he hears your Discourses , and writes down your Words ; he observes and registers your Actions : He takes exact and strict Notice , how much Time you spend idly and unprofitably ; how far you exceed in your Recreations , what Gluttony and Drunkenness mingle with your Feastings . Still therefore meet together as those that can never steal or step out of God's Presence : Say and do nothing together , but what you are willing that God should see and hear . Whenever you feast , feast as before the Lord : and when you eat and drink together , eat and drink as before the Lord .

2. When buying or selling , remember you are manifest in God's Sight : that all you do is naked , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Heb. 4 1● . ript open , unbowell'd , anatomiz'd , turn'd inside outward in the Eye of God . Consider , that God stands by , and sees your Dealings , hears the making of every Contract , is a faithful Witness to every Bargain , and is privy to your Carriage in your particular Calling , to all your Breaches and Violations of commutative Justice .

Never offer to deceive Man , because it is impossible to deceive God . The Tradesman may secretly falsify his Weights , and mingle his Wares , and lie and dissemble to get them off the better : But God understands his false Dealings , and discovers his deceitful Heart and Hand . Men may cunningly cheat and cozen their Neighbours , but they can't blind and impose upon God . * * 1 Thess. 4.6 . Let no Man go beyond and defraud , or over-reach his Brother in any Matter , because the Lord is the Avenger of all such . Let not the Seller abuse the Ignorance , or Credulity of the Buyer : nor the Buyer work upon the Simplicity , or Necessity of the Seller : let him not say , † † Prov. 20.14 . It is naught , it is naught ; and when he is gone his way , then boast of his Penny-worth : Though such may promise themselves Impunity among Men , yet God is the Beholder and Avenger of all such .

3. Consider this in your secret Retirements , and private Families .

( 1. ) Consider this in your secret Recesses and Retirements , That God is present , looks on , and weighs and ponders all your Doings : That God sees the very [k] [k] Meminerit Deum se habere testem : — Itaque vir bonus non modò facere , sed ne cogitare quidem quiequam audebit , quod non andeat praedicare . Tullius apud Lactant. de vero cultu , l. 6. c. 24. hidden Motions , and vain Imaginations of your Hearts . He knows all your secret Designs and Projects , he beholds the most private unseemly Carriages , and filthy Deeds . He sees within thy close-drawn Curtains , though they be of Cloth , where never yet came Moth ; ( to use again the ingenious Words of the holy [l] [l] Sacr. Poem . Misery . Mr. Herbert ) * * Psal. 90.8 . Our secret Sins are set in the Light of God's Countenance : † † Psal. 139 12. The Darkness hideth not from him ; but the Night shineth as the Day : the Darkness and the Light are both alike to him . And therefore let the serious Thoughts of God's Omniscience restrain and deter us from secret Sins .

When Paphnutius the Monk was solicited by an Harlot to impure Embraces , and she led him out of one Room into another , he still complained they were not yet private enough : At last she brought him into an inner Room , which was quite dark : and here , said she , none can see us , but God , and the Devil . What , said he , do you make a but at that ? come , carry me where neither God , nor the Devil can see me .

And so the holy Ephrem Syrus being enticed by a Harlot to commit Lewdness with her , only desired that he might chuse the Place ; which she agreeing to , he presently pitch'd upon the common and open Market-place : And when she told him , for shame they must forbear to do it there , in the eye and view of all ; he demanded of her , how she durst do that in God's Sight , which she would never offer to do in Mens . The wise Discourses of these two religious Persons , seasonably and seriously urging and presling the Consideration of God's Omniscience , not only repressed , but reclaimed ; seriously convinced , and effectually converted ; changed the Minds , and mended the Manners of those notoriously impudent Harlots .

If Satan , or his Instruments , or thy own corrupt deceitful Heart tell thee at any Time , or suggest to thee , that no Eye sees thee , thou maiest commit it safely : ask , whether they can pluck out God's all-seeing Eye , or search out any Place that is not filled with the Divine Presence , or can expunge and dash the Items out of the Book of God's Remembrance ?

( 2. ) Consider this in your private Families : Then count thy self an happy Man , ( saies Seneca to Lucilius ) when thou art able to live as it were in publick ; when thy own Walls shall cover thee , not conceal thee ; which for the most part we reckon our selves enclos'd with , not [k] [k] Non ut tut . us vivamus , sed ut peccemus occuli . ùs . Sen. ep. 43. that we may live more safely , but that we may sin more secretly and securely . Thou shalt hardly find any one , saies he , that is able to live with his Door open . [l] [l] Janitores conscientia nestra , non super bia opposuit . Sic vivimus , ut desrehends sit , subito assici . Sen. ep. 43. Not our Pride , but our Conscience , which is afraid lest any discovery should be made , has set Porters at our Gates . We live so , saies he , that to be suddenly seen , is to be taken in a Fault or Crime .

And therefore , me-thinks , it was an excellent Speech , which Velleius Paterculus relates of Livius Drusus ; who , when he was about to build an House , and the Work-man offer'd him so to contrive it , that it should be every way private , and no body should be able to look into it : No , saies he , but [m] [m] Si quid in te artis est , ita compore domum meam , ●● , quicquid ag●m , ab omnibus perspics poss● . Vell. ● aterculu● , lib. 2. §. 14. if you have any Art at all , so frame and contrive my House , that whatever I do may be seen by all .

O Christian , live in thy Family , as if the Eyes of all the World were upon thee ; But especially walk within thy House , as having God's all-seeing Eye continually fix'd and intent upon thee . Think , O my Friends , yea , often think with your selves , that God beholds your Family-neglects and Omissions , your Family-Irregularities and Transgressions , your Family-Contentions and Divitions : That he observes your Walking disorderly in your House and Family : That God sees how ill you discharge your Care of Souls : that he knows in what Families Religion is laid aside , disrelish'd , discountenanc'd , derided : that he everywhere looks narrowly , whether Men pray in their Closets and Families , and reade the Scriptures and good Books , and catechise and instruct their Children and Servants , and give them wholesome Counsel , and a good Example ; or behave themselves with Neglect and Contempt of these Things . There is not a Family that goes without Prayer from Day to Day , and breaks the Lord's-Day every Week , but God knows them , and takes particular notice of them . Did Men consider this , they would not suffer Profaneness and Atheism , Contention and Strife to abound in their Families , as they do .

4. And Lastly ; Whenever we come to the publick Worship of God , let us seriously consider that we stand in his Presence , and are in his Eye . Many that come to Church out of Custome and Formality , and are not sensible of God's Omniscience and Omnipresence , may say with * * Gen. 28.16 . Jacob , when they come to be awakened ; Surely the Lord is in this Place , and we knew it not .

Let 's all consider , That when we join together in Prayer , God knows our Preparations , our Affections , our Motives to the Duty , our Carriages in it . He beholds the Rovings and Wandrings of our Minds and Thoughts , and the Deadness and Straitness of our Hearts and affections . Consider in like manner , that when we hear the Word read , or preach'd ; God well understands why we hear , and how we hear : He plainly discerns how our Hearts work under the Word : He takes notice , that when you come , and sit , and make as if you heard his Word , † † Ezek. 33 31. your Heart goeth after your Covetousness : He views all your negligent irreverent Carriages , and undecent unseasonable Whisperings . God looks upon you , when under an Ordinance you nothing but look about you , to see who are there , and what they wear .

If Men would really believe , and seriously consider this , that when they are in publick , they are in a solemn manner before God ; they would not then be mindless and heartless , cold and formal in Prayer : they would not be critical , careless , scornful Hearers of the Word : but they would be lively and fervent in praying , and as diligent and attentive as could be in hearing , in order to their spiritual prositing and well-living . 'T is good , when we have so solemnly to do with God , to think of the Eye of that God with whom we have to do : This would possess us with more Reverence , and Godly Fear , in the Duties of God's Worship . If the Apprehension of the Presence of * * 1 Cor 11.10 . Angels in publick Christian Assemblies , be apt to compose Men to a reverent Behaviour ; much more will the Consideration of the Presence of God be able to effect it .

The fifth Direction .

That we may wisely redeem the Time , let 's be sure to propound a good End to our selves in all our Actions : and to do nothing deliberately , but what we can ask God's Assistance in , and Blessing upon , when we go about . it .

1. Let 's be sure to propound a good End to our selves in all our Actions . Let every Action be as an [a] [a]

Est aliquid quò tendis , & in quod dirigis arcum ? — Atque ex tempore vivis ?

Pers. sat. 3.

Arrow shot at a Mark. [b] [b] Proponamus oporter sinem Summi Boni , ad quem nitamur , ad quem omue factum nostrum dictúmque respictat : veluti navigantibus ad aliquod sidus dirigendus est cu sas . Vita sine proposito vaga est . sea . ep. 95. As they that sail , we must steer and direct our Course to some Star . Seneca reproves a Sort of Persons , that acted without an End in their Eye : If you ask any one of these , saies he , when they go out of Doors , Where are you going ? what are you thinking of ? He 'l answer , and tell you , Truly I don't know ; but I will see some Body or other , I will do somewhat or other . They wander about without any set Purpose , and do things , not which they design'd to do , but which they lightly fell into . They lead an inconsiderate vain Course of Lise , like so many creeping Ants. [c] [c] Quorum non immerito quis inquietam inertiam dixerit , Id●●●e Tranq. An. c. 12. One may not unfitly call their Life an unquiet Idleness . And then returning home with an empty Weariness , they swear they knew not why they went out , nor know they well where they have been , being ready to ramble and wander the Day following in the same manner : and therefore let all Labour be referr'd to somewhat , saies he , respect somewhat .

Now , as it becomes both Men and Christians , let our great End and Study , our main Scope and Intention be to please , and glorify God , in the whole Course of our Conversation . * * Thess. 4.1 . Ye have received of us , saies the Apostle , how you ought to walk , and to please God . We desire † † Col 1.10 . that ye might walk worthy of the Lord unto all [d] [d] Vocab●l●m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sumendum arbitror hoc in loco , nen tam pro eventu placends , quàm pro studio & intentione placend● . Davenant . in Col. 1.10 . pleasing . ‖ ‖ 1 Cor. 10.31 . Whatsoever ye do , do all to the Glory of God . Let all our Actions have their ultimate tendency to God's Glory : That God may be honoured and glorified by our selves , while our Actions , done in Imitation of God , shew forth his (*) (*) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Pet. 2.9 . Vertues , represent and recommend God lovely to the World , and are apt to procure that God be better thought of , lov'd and serv'd . And that God may be also glorified by others , by means of our Lives and Conversations , while others are actually and effectually led thereby to high and excellent Thoughts of God , and to an Admiration and Approbation of the divine Law and Holiness .

What a rare Commendation is it of those Brethren , who are stiled by the Apostle the † † 2 Cor. 8.23 . Glory of Christ ! [e] [e] Sicuti solus Christus fidelium gloria est , ita debet viciss●m ab ●●sis gi●rificari . Calv. in loc. As Christ alone is the Glory of the Faithful , so they ought to be the Glory of Christ ; to [f] [f] 〈◊〉 Christi , i. e. qui singulari e●rum side , pietate , scientiâ , vita & m●rthus , promovent g●ortam Christs ; vet instrumenta sunt glorae Christs . Syn. Cri● . in loc. promote and advance , and be the Instruments of his Glory , by their singular Knowledg , Faith , Piety , and excellent good Life and Manners .

It is not strictly required , that in every Good Work of ours there should be an actual Intention of pleasing and glorifying God : It sufficeth that such an Intention go before in the general , and be preserved and retained in the Habit : And though it be not thought on in every Action , yet the Action may be rightly perform'd [g] [g] Quemadm●dum sagitta unica jaculantis impul●● per inte●m●diunt spatmm and scopum sertus , q●am●is i●e nec de spatio , nec ●'e scopo cogit● : sic untco impu●● voluntatis procedit bon ●●pera in ad metam suam , c●●m operans non amplin cogetat de meta , & prima su●● intentione . Idem ●●usirart poss● simis●●●dine it mer●ant is , — Davenant , in ●ad Ceicss . 10. p. 53. in the Vertue of the good Intention that went before : As one in a Journey goes very right by virtue of his first Intention , though he does not , every step he takes , actually think of the Place , which , when he first set out , he intended to go to . It is absolutely necessary , that we should alwaies preserve an habitual Intention of pleasing and glorifying God in every thing : yea , ( as the Reverend and learned * * Ibid. Davenant counsels and cautions well ) we should alwaies endeavour these two things ; ( 1. ) That our actual Intention of pleasing and glorifying God , should , as far as may be , be retain'd or renew'd in every particular Work we do . ( 2. ) That after our first good Intention , no evil and inordinate Intention do arise ; for this will not be rectified by the first , but the former will be blemished , stained , and corrupted by this .

Let 's propose to our selves the Glory of God , as the highest End of all our Undertakings : and let all our lesser and subordinate Ends be plainly reducible to the main and great End of our living . Let 's still be putting this Question to our selves in what we are doing , Is this the Way to please and glorify God ? If not , how dare I take so ungodly a Course , or do so unreasonable a Deed ? This is the way to redeem the Time , and a Means to make our Actions able to bear the Trial , and apt to turn to a good Account .

2. Let 's do nothing deliberately , but what we can freely and safely , warrantably and comfortably crave God's Assistance in , and look up to Heaven for a Blessing upon , when we go about it . [h] [h] Non magni pendas quis pro se vel contra te sit ; sed hoc age & cura , ut Deus tecum sit in omut re quam faris . A Kemp. l. 2. c. 2. n. 1. Do not much matter , saies A Kempis , who is for thee , or against thee ; but take great heed and care of this , that God be with thee in every thing thou doest . Upon every Occasion think thus with thy self ; If I cannot take God along with me in what I undertake ; If I cannot own God , nor expect that God should own me , guide and direct me , assist and inable , bless and prosper me in what I am about ; surely this is not the way for me to redeem and improve my Time aright : I cannot spend it profitably and comfortably in such Employment .

Such a Course and Practice as this , would surely prevent the Rashness and Unadvisedness , the Imprudence and Folly , the Injustice and Impiety of many Actions . If thou wouldst never venture to engage in any Action , but what thou couldst own before God in Prayer , without Shame and Blushing ; and durst implore the Help and Assistance of God for the Performance of , thou wouldst certainly walk more accurately and exactly than formerly . When thou art going to a drinking Meeting , canst thou beg God's Blessing upon thy jovial intemperate Company-keeping ? when thou art hastening to a silthy Whore-house , or going to an obscene and prosane Play-house , canst thou look that God with a Blessing should go with thee ? When thou art hunting after unjust Gain , and hotly pursuing it all the Day long ; or using unlawful and indirect Courses to provide for thy self or Family , canst thou expect that God should command a Blessing upon it ? Would the intemperate , lustful , covetous , unrighteous Person proceed according to this Direction , he would soon desist from his vicious Courses , and unwarrantable Practices . As the [i] [i] Lukin's Pract. of Godliness , p. 35. poor Man , when he had stollen a Lamb , to satisfy the hungry Bellies of his Family , and having dressed it , came , of course , to crave a Blessing upon it ; he was so disturb'd and troubled about it , that he could find no Rest and Quiet in his Mind , till he went and confess'd his Fault , and promiss'd to make Satisfaction for the wrong he had done .

The Sixth Direction .

We must be sure to give our selves to Prayer , as a special Way in which , and principal Means and Help by which we may redeem and improve our Time a right . And here ,

1. Be careful to keep up set and stated Times of ordinary Prayer . 2. Be ready to betake thy self to Prayer , upon special , extraordinary emergent Occasions . 3. Vse thy self to frequent sudden ejaculatory Prayers to God .

These three Particulars give the proper Sense and Meaning of those Scriptures ; * * Eph. 6 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Praying alwaies ; in all Time , or , Opportunity , as the Word is : † † 1 Thess. 5.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pray without ceasing : ‖ ‖ Heb. 13.15 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pray continually .

1. If we would well redeem the Time , we must keep and observe our daily set and stated Times of earnest fervent Prayer to God , and solemn serious Supplication . Thus it is our Duty to pray continually ; not to employ the Whole of our Time in Prayer , ( as of old the Euchites dream'd ) but to pray continually , in the same Sense as [a] [a] Ames . de Conse . cas. l. 4. c. 14. q. 5. Mephibosheth was commanded to eat Bread at David's Table (*) (*) 2 Sam. 9.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 70. continually ; that is , not to cram , and load himself with Meat and Drink day and night , but to refresh himself there at the set and customary Hours of Dinner and Supper .

'T is a general Duty incumbent on us , to * * Luke 1.75 . serve God all the Daies of our Life ; and therefore with the Worship and Service of Prayer in particular , which may be conveniently performed daily . We are directed in the Lord's Prayer , to pray every Day for our † † Mat. 6.11 . daily Bread ; and therefore we ought more earnestly to ‖ ‖ Verse 33. seek the Kingdom of God and his Righteousness , every Day . (*) (*) Exod. 29.38 , 39. The Morning and Evening Sacrifice , strictly [b] [b]

Matutino hoc & vespertino sacrisicio agnoscitur Deus , noctis & diei Creator . Grot. in loc .

Bis de die sacrisicium illud volunt repeti Deus , ut populus assiduè in memoria future per Christum reconciliatiouis se exerceret . — Voluit Deus hoc victimae genus bis de die pom ante oculos , ut populus reputaret , sibi opus esse identidem reconciliari Deo ; & rea●●s ac damnationis suae admonitus , à principio usque ad finem diet ad ejus misericordiam confugeret . Rivetus in locum .

enjoyned under the Law to be publickly celebrated every Day , is a plain Pattern and apparent Direction for double Devotion every Day : for , the legal Sacrifice , as also the Incense joyned with it , was a Type of Prayer . Psal. 144.2 . Heb. 13.15 .

The Jews had their (†) (†) Acts 3.1 . & 10.2 , 3. set Hours of Prayer . Our blessed Saviour has not only given us a plain Precept for (‖) (‖) Mat. 6.6 . Closet-Prayer , but has afforded us his own Example , to lead us to the Performance of solitary secret Prayer , both Morning and sEvening . [*] [*] Mark 1 35. St. Mark Informs us , that in the Morning rising up a great while before Day , or , in the first Twilight , he went out and departed into a solitary Place , and there prayed . And [†] [†] Mat. 14.23 . St. Mathew acquaints us , that when he had sent the Multitudes away , he went up into a Mountain apart to pray : and when the Evening was come , he was there alone . * * Col. 4.1 , 2. Masters of Servants , as such , are required and charged by the Apostle to continue in Prayer , and to watch in the same with Thanksgiving : Which Words ( considering the Context , which is wholly taken up in setling and setting forth the Christian Oeconomy ) may well be interpreted and understood of performing daily Family-Prayer . [c] [c] Dr. Arrowsm . Tact. Sacr. p. 247 , 248. Let Governours of Families , who assume and exercise a kind of Kingly Authority in their own Families , understand and consider , that their Master in Heaven expects that they should execute the Offices , and act the Parts of so many Priests in their own Families , by offering before them the Sacrifices of Prayers and Praises to God day by day .

There are daily Personal and Family Sins to be confess'd and pray'd against : daily Personal and Family Wants to be spread before God , in order to a Supply thereof : Personal and Family Mercies daily received , and duely to be acknowledg'd every Day Morning and Evening .

We generally find , that they that have any shew of Religion , are very observant of stated Times of Devotion : so are the Papists , and so are the Mahometans : Nay the very Heathen , guided by the dim Light of Nature , have approved and recommended this Practice : Hesiod in particular gives this as a necessary Rule , [d] [d] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To the utmost of your Power perform your sacred Offices to the immortal Gods , both when you go to Bed at Night , and when the Morning-Light appears ; that they may bear a propitious Mind , and carry a kind and loving Heart toward you .

And it is not unworthy of some remark , that the Precepts of continuing in Prayer , and redeeming the Time , are so * * Col 4.2 , 3 , 5. nearly and closely joined together in Scripture . To pretermit and neglect , to lay aside and cast off fixed determined Times , and certain appointed Seasons of Prayer , would be to lose our Time , and quickly to lose our Religion too . If you will not admit so much of the Form , you are not likely to maintain the Power of Godliness . If you reckon you have no call to pray , but only when you find and feel a present inward strong Impulse , and secret powerful Inclination to it ; you take a course to chase and drive away the Spirit from you , and to deprive your selves of the holy and spiritual , the sweet and seasonable Motions of it . When the usual Times of Duty return , pray , though thou hast no present sensible Motion to perform it : and pray till thou findest God's good Spirit sweetly and powerfully moving upon thee , and working in thee ; enlivening and enlarging thy Heart in Prayer , and enabling thee to enjoy some singular , sensible , joyful and delightful Communion with God ; to exercise thy Graces in this holy Duty , and to feel thy Heart warm'd and inflam'd , and thy Soul refresh'd and repair'd , before thou departest out of God's Presence .

To [e] [e] Oratio clavis diei & sera n●ctis . begin and end with God every Day , to be with the Lord first and last , to call upon God Morning and Evening ; In the Morning to praise him for the Mercies of the Night past , to ask Wisdome of God to order our Conversation aright ; to beg his Favour , Presence , Guidance , Spirit , Grace , and Strength ; his Protection of us , his * * Psal. 90 17. Beauty , on glorious Blessing upon us , and his establishing and [f] [f] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pythag . Aur. Cam. prospering the Works both of our Heads and Hands the whole Day following : And in the Evening to bless and praise God for the Mercies and Favours of the Day past , to confess our Faults and Failings in it , and so to lie down with no heavy Guilt of any unrepented Sin lying upon us : To pray for the hPardon and Healing of the Miscarriages of that Day , and to commit our selves and ours to the Divine Keeping the Night following ; beseeching God to prevent any sinful Dreams , which might proceed from the Corruption of our Natures and Constitutions , Hearts and Imaginations , Conversations and Actions ; and to spiritualize and sanctify our Thoughts and Cogitations , in the vacant Spaces and broken Hours of our Sleep : To keep and maintain the set Times of personal secret Closet-Prayer , and the stated Times of Oeconomical Houshold Family-Prayer ; this is a well-spending so much of our Time as is employed in that Duty ; and this is the right and ready way to redeem and improve every Day , to the Honour and Glory of God , and to our own and others Profit and Benefit , Satisfaction and Comfort : This is a likely hopeful good way to prevent or remove Miscarriages in our selves , and Disorders in our Families ; to keep every Member of our Family in their Station and Duty ; to season them all with a religious Fear , and high Respect to God and his Waies ; and to train and bring up Children and Servants , to a competent Ability to express their Desires in Prayer to God , for themselves and others : to teach our Servants , with * * Gen. 24.12 . Eliezar Abraham's good oand faithful Servant , to follow their earthly Master's Business , with hearty Prayers to their heavenly Master for a Blessing upon it .

Be careful and diligent , wise and prudent to redeem Time for Prayer , that you may redeem Time by Prayer . Find Time sufficient to work this Work of God , and so to workout your own Salvation , as well as to follow the Works and Businesses of your particular Callings : to attend and wait upon God in Prayer , as well as to wait upon your Customers , and to attend your secular Occasions and Concerns .

Let not worldly Cares , and civil or domestick Affairs hinder and divert thee from due Performance of Prayer in thy Family , and in thy private Closet . Though David had the Care of the Kingly Government upon him , yet his usual Course and Practice was , to pray to God † † Psal. 55.17 . Evening , and Morning , and at Noon ; yea , ‖ ‖ & 119.154 . seven times a day did he praise God , as he himselfe professes : If he did not exactly and punctually observe so many Hours , but a certain Number is put here for an uncertain , yet the meaning must be , that he did it very often : Love sweetned the Duty to him , and caused him to praise God * * Ps. 71.14 . more and more ; to be nover weary of praising him here , as knowing that it would be his sole Employment to praise him hereafter for evermore . Though Daniel was deeply engag'd in Publick Business and State Affairs , yet he took not any Occasion from these to neglect his daily Duty and wonted Service to his God : He kept his former Course and Order ; for , every day , and constantly † † Dan. 6.10 . three Times a Day , he kneeled upon his Knees , and prayed , and gave thanks before his God ; though he knew he hazarded his high Preferment , and endanger'd his very Life by it .

So Cornelius a Centurion , taken up with many Martial Occasions , yet suffer'd not himself to be taken off from his Devotion thereby , but ‖ ‖ Acts 10.2 . prayed to God alway : He did not do it only by fits , but daily and constantly observ'd his usual Seasons . It is reported of the famous [g] [g] In the Serm. preached at his Fun. at the end of his Sermons , p. 21. Bp. Andrews , that though he had many weighty Employments as Bishop of Winchester and Privy Counsellor ; yet , his Life was a Life of Prayer , and a great part of five Hours every day , did he spend in Prayer and Devotion to God . The holy and excellent [h] [h] His Life written by Dr. Bernard , p. 58. Bp. Vsher had Prayer in his Family four times a day , In the Morning at six , in the Evening at eight , and before Dinner and Supper in the Chappel , at each of which he was alwaies present . [i] [i] His Life written by Mr. Clark . Mr. William Whately , Minister of Banbury , had much Work lying upon him continually ; catechising and preaching twice every Lord's-day , and a weekly Lecture besides ; well studying , and usually penning his Sermons at large ; and yet his constant Practice was , besides Family-Prayer twice a day , and sometimes catechizing , to pray also with his Wife , and alone , both Morning and Evening .

And with what shew of Reason can any of you excuse your selves ? Have you Time to eat and drink and sleep ; and not only to labour and works , but to play and sport ; Leisure to recreate your selves , and visit your Friends , and take your pleasure ; a Spare-Hour to spend in discourse , and it may be to waste in empty and idle talk with another ? Have you Time to do nothing ? Time to do Evil ? and have you no Time to serve and worship God in your Families ? no Time for religious Retirements , and hidden Repairs to God , in your privy Chambers , and secret Closets ? Have you so many Sins , and Wants , Corruptions , and Temptations ? and can no Time be spared and set apart to seek God for the Pardon of your Sins , and the Supply of all your spiritual Wants ; and to pray to him for Strength and Power , to mortify the Corruptious with which you are infested , and to resist the Temptations with which you are assaulted ?

2. We should moreover betake our selves to solemn continued Prayer , when we have Place and Space for such a Duty , upon the Emergency of any weighty important Business , or on any special extraordinary occurrent and urgent Occasion ; to beg of God the prudent Conduct of our Affairs , Success in , and a Blessing upon our lawful and honest Undertakings ; Strength to go through Trials , Afflictions , and Temptations ; Freedom and Deliverance from Evils and Sufferings , felt or feared ; or to return God thanks for the receit of his Mercies in any such particulars , and to engage our selves to walk answerably , and to render suitably to the Lord , for such undeserved , and it may be unexpected Blessings and Benefits .

We reade of Abraham's Servant , that when his Master sent him to take a Wife for his Son Isaac , he sought God , and said , * * Gen. 24.12 . O Lord God of my Master Abraham , I pray thee send me good speed this Day , and shew Kindness unto my Master Abraham . And when God had given him good Success , † † Vers. 26 , 27 , 48. he worshipped and blessed God which had led him in the right Way . When Jacob was greatly afraid of Esau's coming , ‖ ‖ Gen. 32 9 , 10 , 11. he prayed to God to deliver him from the Hand of his Brother . When Nehemiah understood the Misery of Jerusalem , he (*) (*) 1 Neh. 4.11 . fasted and prayed before the God of Heaven , and intreated God to proper him that Day , and to grant him Mercy in the Sight of the King . So when Esther was to make an extraordinary Suit to King Ahasuerus , (†) (†) Esth. 4.16 . she and her Maidens fasted and prayed for an happy Issue and good Event . When David was troubled with slanderous Enemies , (‖) (‖) Ps. 109.4 . he gave himself unto Prayer . And upon the Receit of Sennacherib's blasphemous Letter , [*] [*] Isa. 37.14 , 15 , 21. Hezekiah went up unto the House of the Lord , and spread it before the Lord , and prayed against Sennacherib King of Assyria . Christ upon his approaching Passion [†] [†] Matt. 26.39 , 42 , 44. prayed thrice in the Garden . St. Paul likewise , when there was given to him a Thorn in the Flesh , the Messenger of Satan to buffet him , * * 2 Cor. 12.7 , 8. for this thing he besought the Lord thrice , that it might depart from him .

How eminent have many pious Persons been for gaining Opportunities of Religious Addresses , and for their Care to improve much Time in Prayer , whether upon ordinary , or extraordinary Occasions ? It is the worthy Commendation of [k] [k] Knolles's Hist. of the Turks , p. 580. Philippus Villerius , the Great Master of the Rhodes , that all the Time he could spare from the necessary Cares of his weighty Charge , from Assaults , and the natural Refreshing of his Body , he bestowed in Prayer and Serving of God ; He oftentimes spent the greatest Part of the Night in the Church alone praying , his Head-piece , Gorget , and Gantlets lying by him : so that it was often said , that his devout Prayers and Carefulness would make the City invincible . Gustavus Adolphus , King of Sweden , would pray a Ship-board , a Shore , in the Field , in the midst of a Battel . 'T is a memorable Passage in the [l] [l] Fox Acts and Mon. 2 vol. p. 1457. Life of Mr. John Bradford , that his continual Study was upon his Knees : and no doubt he mingled many holy Prayers with his hard Studies . [m] [m] Id. ib. p. 1579. Mr. Hugh Latimer , in the latter Time of his Imprisonment , which was at Oxford , from April to October , did oftentimes continue so long in fervent Prayer kneeling , that he was not able to rise without Help : And three special principal Matters , which he ever mention'd in his Praiers at that Season , were these ; That God would give him Grace to stand to his Doctrine until his Death , that he might give and shed his Heart-blood in the Defence of the Gospel : That God of his Mercy would restore his Gospel to England once again , once again : He also desired with Tears , that God would preserve the Princess Elizabeth , and make her a Comfort to his comfortless Realm of England : All which Requests God graciously granted : and in Answer to his first particular Desire , it was very remarkable , that his Body being open'd by the Force of the Fire , his Blood , which gather'd much to his Heart , gush'd out of his Heart with Violence , and ran out in Abundance . [n] [n] Eccl Hist. l 2. c. 23. Eusebius , out of Aegesippus , tells us of James called Justus , that his Knees were grown very callous , hard and brawny , benumm'd and berest of the Sense of Feeling , by reason of his continual kneeling in Supplication to God , and Petition for the People . So , Gregory relates of his Aunt Trucilla , that her Elbows were as hard as an Horn , by often learning on a Desk when she prayed . And St. Jerome , in an Epistle to Marcella , mentions this in the Praises of Asella , that by her frequent kneeling in Prayer , she had contracted such an Hardness on her Knees , as is to be found on the [p] [p] Durities de genubus camelorum in illo sancto corpusculo prae orandi frequentia obcaluisse perspecta est . Hier. ad Marcell . de laudib . Asellae . Knees of Camels . The same Father writes in the Life of Paul the Hermite , that [q] [q] Ac primum & i●se , vivere eum credens , pariter orabat . Postquam verò nulla , ut solebat , suspiria precantis at divit , in flebile osculum ruens , intellexit quod etiam cadaver Sancti , Deum , cui omnia vivunt , officioso gestu precabatur . Hier. in vit. Pauli Eremitae . Anthony entring into the Cave , found there the dead Body of that Saint in a praying Posture , upon its bended folded Knees , with its Head listed up , and its Hands stretched out on high . [r] [r] O ter belitam il'ius animam sine corpore , cujus ad●o venerabundum corpus sine anima ! Arrows . Tact. sacr. p. 273. How happy now is his Soul without his Body , whose Body was in a worshiping Gesture without his Soul !

3. If we would redeem the Time , we must give our selves to frequent holy Ejaculation , either mental , or vocal ; inwardly lifting and darting up our Petitions and Heart's Desires , or orally uttering them in some very short yet pithy Expressions : of both which we have several Instances in Sacred Writ : * * Exod 14.15 . Wherefore [s] [s] In Dei auribus desiderium vehemens , clamor magnus : 〈◊〉 regione autem remissa iniontio , vox submissa . Bern s●rm . 16. in Ps. 90. criest thou unto me ? said God to Moses ; when Moses utter'd not a Word , that we do reade of ; but only used strong Ejaculations , inward ardent Desires and Groans . † † Nehem. 2.4 . So I prayed to the God of Heaven , said holy Nehemiah ; that is , he dispatch'd and sent up some short Heart-prayers to Heaven , that God would direct his Tongue , and bend and [t] [t] Qui preces ad Regem perferre vult , priùs ad Deum perserat , cujus in manu corda sunt Regum . Grot. in loc . incline the Heart of the King ; the King's Heart being in the Lord's Hand : He could pray no otherwise at that Time , for he was then in the Presence of the King , and in Discourse with him . And Nehemiah , ‖ ‖ Nehem. 13.14 , 21 , 31. and (*) (*) Mat. 11.25 . John 12 27 , 28. our Saviour , and others , did use by an holy Apostrophe to turn their Speech to God in vocal Ejaculations .

The true Christian ( as a solid [u] [u] Shaw's Immanuel , p. 73. Divine saies well ) does not limit himself penuriously to a Morning and Evening Sacrifice and Solemnity , as unto certain Rent-seasons , wherein to pay an Homage of dry Devotion ; but his loving and longing Soul disdaining to be confin'd within Canonical Hours , is frequently soaring in some heavenly Raptures or other , and sallying forth in holy Ejaculations .

If thou beest a truly regenerate Person , such Ejaculation was thy first , and will be thy last Breathing : O see that it be the most usual Exercise of thy Life .

Great is the Benefit of holy and heavenly Ejaculation ; which is like the keeping alive , and quickning the Fire for the Use and Service of the daily Sacrifice : If by neglect of this spiritual Exercise , we unhappily suffer the holy Fire to go out , we can't expect that God should kindle it anew , when we go to offer the Sacrifice of solemn Prayer to God . By our much using Ejaculatory Prayer , and familiarizing our selves to praying Thoughts and Desires , and exercising our selves in spiritual Pleadings with God , our Hearts will be generally [w] [w] Such as will be ever and anon thus whetting their praying Spirits and Graces , will make Work of it when they come to it . They that are good at these running Pulls , and Trips , are surely good Wrastlers with God . Cobbet of Prayer , p. 47. fram'd and sitted ; and by immediatly previous Ejaculatory Prayer , our Hearts will be particularly disposed and prepared for performance of set and solemn Prayer .

We shall also [x] [x]

All the Prayers of a gracious Suppliant are not ended with his continued Speech in Prayer ; no , his heart is lifting and lifting ; as you see a Bell-rope oft hoysing up after you have done ringing the Bell. — When a gracious Person 's Heart is left in Heaven , uttering its after Requests , now Prayer was well carried on . These shorter Post-scripts written after the other longer Letter , — have ever something of note and worth . Id. ib p. 33 , 34.

When men part with men , they use to give one another a Fa●ewell , and not bluntly deliver their Mind one to another , and so turn their backs one upon another . — Neither may a man , when a Duty is done , go away bluntly from God , but give him a Farewell by holy Meditation . It 's an unseemly kicking of a Duty , as most men do when they are come to the end of their Prayers , to whom with the Father and Holy Spirit be ascribed all Praise and Glory , Amen ; Come is Dinner ready ? or , What news do you hear ? This is unmannerliness towards the Ordinances of God . Fenner of the Vse and Ben. of Divine Medit. p. 25. fol

close and come off well from continued Prayer , with the greater Spirituality and Ardency of Devotion , by following at last our larger and longer Prayers with several short strong Desires , earnest and affectionate good Wishes , lively and vigorous Heart-lifts ; such like as these ; Lord , forgive the Iniquity of my holy Things . O Lord hear , O Lord forgive , O Lord hearken and do , defer not , for thine own sake , O my God . Let the Words of my Mouth , and the Meditation of my Heart be acceptable in thy Sight , O Lord my Strength and my Redeemer . Good Lord , help me to live over my Prayers , and let me not destroy my Prayers by a careless , Christless , wicked , loose and ungodly Life : Amen , Amen .

Yea , often retire , address and apply thy self to God in short Prayers and cordial Ejaculations , and these may [y] [y]

Bp. Taylor 's Rule and Exerc. of Holy Living , c. 1. §. 1. Rule 7.

The want of the solemn Morning-Prayer ( in case that some necessary work of Charity do hinder us ) may be supplied by some frequent Ejaculatory Prayers , and frequent inward spiritual Admirings and Adorings of God ; but the want of these cannot be supplied by the other . White 's Power of Godl . p. 97.

If the case were so , that we must omit one of them , it were better to omit our solemn Prayer in the Morning , and to have our Heart sending up continually Ejaculatory Prayers and Breathings after God , than to spend an Hour in the Morning in solemn Prayer , and Meditation , and all the rest of the Day not to have so much as one Thought of God . Id Ib. p. 202.

You must not leave off solemn Duties , and think to supply the want thereof by Ejaculatory Prayers , for they are not to justle out , but help one another : This is , as if the Priests should content themselves with keeping the Fire burning alwaies on the Altar , and neglect their Morning and Evening Sacrifice . Id. ib. p. 2 9.

supply the Lack of those larger Portions of Time , which thou desirest and covetest for thy Devotion , and in which it may be thou thinkest others have advantage of thee .

Again ; This is the readiest surest way to improve any spiritual Warmth , holy Affection or good Motion , wrought in thy Heart in the Use of Christian Conference , in Hearing , Reading , Meditation , or the like ; To send up sudden suitable , seasonable Ejaculatory Prayers or Praises , while thou art under such a lively Sense , and in such a Godly Frame .

Farther ; Our often using and daily maintaining a frequent Converse with God , in the way of these holy devout Ejaculations , these Aspirations and Emigrations of Soul after God , this will prove a special Help to keep our Hearts very spiritual and savoury , and close with God , and to get more intimate Acquaintance with him , and to secure the continuance of his gracious friendly Presence with us .

This moreover is a sit and proper Means to call in and engage Divine Assistance , to inable us meetly to manage any temporal or spiritual Employment , and rightly to improve any Ordinance or Providence ; a direct Means to procure from God Wisdome and Grace , suitably to entertain any notable Mercy newly received ; to get Ease and Relief in any sudden strait or want ; Patience under , and the Sanctification of a surprising and unexpected Affliction ; a present and approved Means to throw out the Injections , and to repel the fiery Darts of the Devil ; to gain Help from Heaven against any sudden strong Temptation , or rising and working of any Corruption , and Strength against our Bosom Master Sin , which is so apt so easily to beset us ; A Means to prevent our being unwarily ensnared and entangled in the Use and Exercise of our lawful Labours or Recreations ; To be preserved effectually from Sin and Folly , when cast unawares into profane or carnal Company ; to obtain Mercy and Pardon speedily , upon apprehension of any Insirmities , Slips or Failings ; To lift up our Hearts in such Cases in the Way of sudden Ejaculatory Prayer to God . This will save our solitary Hours in the Day-time , and well improve our wakeful Hours in the Night-season ; when we cannot take our natural Rest and Sleep , then to awaken and call upon our Souls to return unto their spiritual Rest ; to raise and lift up our Hearts to Heaven , and to present the Desires of our Souls to God . [z] [z] In hard Havens so choaked up with the envious Sands : that great Ships drawing many Foot Water , cannot come near , lighter and lesser Pinnaces may freely and safely arrive . When we are Time-bound , Place-bound , or Person-bound , so that we cannot compose our selves to make a large and solemn-Prayer , this is the right instant for Ejaculations , whether orally utter'd , or only poured forth inwardly in the Heart . Fuller's Medit. on all kind of Prayers , p. 77. This is an excellent way to redeem the Time , in the want of a proper Place for larger Prayer : Wherever thou art , though never so far from a Church or Oratory ; yet as to the Use of this kind of Prayer , thou maiest be the Temple of God thy self , and pray within thy self . Yea , once more ; This is an admirable way to redeem the Time , in the greatest straits of Time , in the midst of much Company , in the Multiplicity , Croud , and Hurry of worldly Businesses and Employments : For this is the Advantage and rare Priviledg of Ejaculation , that the Work of God is performed in it , and [a] [a] — Media inter praelia semper Stetlarum coe . ique plagis superisque vacavi . Caesar apud Lucan . l. 10. v. 185. no secular Affair or worldly Occasion hindred or retarded , impeded or interrupted by it : It is a gaining of Time for the Exercise of Religion , without any Prejudice , Let or Hindrance to your Calling : It is a taking Time for a spiritual Duty , without taking it away from your civil Employment . [b] [b]

The Field wherein Bees feed is no whit the barer for their biting ; when they have took their full repast on Flower or Grass , the Or may feed , the Sheep fat on their Reversions . The reason is , because those little Chymists distil only the refined part of the Flower , leaving the grosser Substance thereof . So Ejaculations bind not men to any bodily Observance , only busy the spiritual half , which maketh them consistent with the prosecution of any other Employment . Fuller loc cit p 78.

We should make some improvement of that Time in which we do the works of our particular Callings to some spiritual Advantage , ( if our Employments be such as exercise the Hand and not the Head ) by some useful Meditations ; as some will plant their Hedg-●owes with fruit-trees , reckoning that what they get thereby is clear Gain , because they take up no room which might be put to any other Use ; so what we get by such Meditations is clearly gained , because it doth not hinder any other Employment . Lukins Pract. of Godl . p. 53 , 54.

Art thou as much against this , that worldly thoughts should mingle themselves with thy solemn Prayers , as that holy thoughts should be mingled with thy worldly Business ? This shews the rottenness of thy Heart , that thou wilt admit the World to come and speak with thee in the midst of thy solemn Duties , or converse with God , but wilt not afford God a word , or a look , while thou art conversing with the World . White 's Power of Godl . p 214.

You may at the same instant follow your particular proper Vocation , and send up an holy Ejaculation . The Husbandman may dart forth an Ejaculation , and not make a Balk the more . The Tradesman may mind his Shop never the less , for minding God in such a way as this . Thy Ejaculatory Prayers will sanctify , instead of hindring thy Employments ; will influence thy Conscience , and keep thee from sinning in thy Calling , and will draw down a Blessing upon every Business and Undertaking .

In a Word , To give our selves to holy and heavenly Ejaculation , this is the way * * 1 Thess. 5.17 . to pray without ceasing . And surely the Frequency and Number of Ejaculatory Prayers , will bring us in very great and large spiritual Gains , and notable rich Returns .

'T is a noted and approved Saying , That much Meditation , short Prayers and often , make an excellent Christian . The eminently learned and holy Andrew Rivet did much accustome and inure himself to these short Prayers : He used in his old Age ( as he himself declares [c] [c] Ego sanè , mi srater , à multis annis hanc orationem singults diebus , & saepe hor is , repoto , qui sentio mihi haec eadem convenire , — Andr. Rivet . ep. ad Guil. Fratr . De Senect. bon. p. 1260. in an Epistle to his Brother ) for many Years every Day , and often every Hour , to repeat * * Psal. 71.17 , 18. those Words of the divine Psalmist , which were suitable to the Circumstances of his own Condition ; O God , thou hast taught me from my Youth : and hitherto have I declared thy wondrous Works . Now also when I am old and gray-headed , O God , forsake me not : until I have shewed thy Strength unto this Generation , and thy Power to every one that is to come .

The seventh Direction .

If we would redeem the Time , we must set our selves to the daily , frequent , diligent Reading , and serious studying of the sacred Scriptures : for ,

1. This is a gaining and making Advantage of all that Time past , which the Scripture gives you the History and Account of .

Seneca advises his Friend Lucilius by the Peregrination of his Mind to go to the ancient Worthies , and renowned great Men , and by Cogitation to behold them , in order to an Imitation of them : This he proposes to him , as a prudent way to get Vice extirpated , and Vertue farther planted in him . He would have him by Contemplation go live and converse with the Cato's , with Laelius , Tubero , Socrates , Zeno , Chrysippus , Posidonius : These will instruct you , saies [a] [a] Hi tibi tralent divinorum humanor ●●mque netiti●●m ; Hi ju●tbunt in opere esse . Sen. ep. 104. he , in the knowledg of things divine and humane , and will command and enjoin you to be busied and employed in some good Action . Let me advise and counsel you that are Christians , to travel srequently through the holy Scriptures ; to keep a constant Course of attentive reading those sacred Writings , and they will give you the happy Advantage of spiritual and fruitful Converse with the Patriarchs and Prophets , with Abraham , and Isaac , and Jacob ; with Moses and Elias ; with Noah , Job , and Daniel ; with David and Solomon ; with St. Peter , and Paul , and James , and John ; with Christ , and his Apostles , and the Primitive Christians : There you may get Acquaintance with , and make use of those rare Persons , that have been most exemplary and serviceable in their Generations , and most deservedly famous in the several Ages of the Church of God and Christ ; and may take the Benefit of their holy Discourses , their excellent Lives and vertuous Actions .

And what the same Philosopher wisely Discourses in his excellent Book of the Brevity of Life , encouraging Persons to a daily familiar Acquaintance with Zeno , Pythagoras , Democritus , Aristotle , Theophrastus ; What he saies there to invite and engage Men to reade the Writings of such as excess in useful Philosophical Learning , and good Arts , is more truly applicable , by way of Motive , to prevail with Men to give themselves to the reading of the Pen-men of the sacred Scriptures , and of the Sayings of those wise and holy Persons that are introduced discoursing therein : [b] [b] Nemo horum nen vocabit , nemo non venientem ad se beatiorem , ama 〈◊〉 émque sui dimittit , — Hi tibi dabunt ad aeternitatem iter , & te in i●um iocum , ex quo nemo te eji i●t , sub evabunt . Sen. de brev. vit . c. 14 , 15. There is not one of these but will call thee to hear them speaking to thee ; not any one of them , but , if you come to them , will send you away more happy , and more in love with them : none of them will suffer you to go empty-handed away from them . They may be met and spoken with , visited and conversed with by all both Day and Night . None of these will press you to die presently , but all will teach you to die well at last : None of these will waste your Years , but will readily contribute and give their own to you , for your Use and Service , Profit and Benefit : None of their Discourse will ever be dangerous , none of their Friendship will prove pernicious , your Acquaintance with them , and Observance of them will not be costly and chargeable to you . You may receive what you want , and carry away what you will from them : They will never hinder you from drawing as much out of them , as you are capable of containing . What an happy and lovely old Age is like to befal him , who has given himself into their Tuition ? He will have those continually at hand , with whom he may deliberate both of the smallest and greatest Matters , whom he may daily advise with about himself , from whom he may hear the Truth without Reproach , by whom he may be commended without Flattery , and after whose Similitude he may form and fashion himself . — These will set you in the way , that will surely bring you to an happy Eternity , and will mount you up into that Place , out of which none shall be able to eject you .

This is , in a sense , a gaining of a great deal of Time that is past , and an happy converting it to our own spiritual Profit and Use . Our perusing the notable useful Histories , and instructive Passages of the sacred Pages , will , after a sort , make all that Time [c] [c] Animus humanus arctam aetatem sibi dari non sinit . Omnes , inquit , anni mei sunt . nulium saecalum magnis ingentis clusam est , nullum non cogitationi pervium tempus . Seneca epist. 102. ours , and serve in a manner as much to our advantage , as if we our selves had liv'd in the several Ages , in which those eminently pious Persons appeared and acted , that are recorded in sacred Writ .

2. Our Reading the holy Books of scripture , is a proper redeeming that Time in particular , which is denied to worldly Profit or Pleasure , and applied to such a spiritual Use : It is a good husbanding , and well improving the present Time , that is spent and employed in this religious Duty : for this is our Attendance on an Ordinance of God , and in that respect an honouring of God . It is also a Means of attaining divine Knowledg , heavenly Grace , and spiritual Comfort .

( 1. ) Divine Knowledg . By reading the Scripture we may be taught of God , and come to be acquainted with the Mind and Will of our supreme Ruler and Governour , with the righteous Laws of our Creator and Redeemer : There we may sind * * Ps. 119.105 . a Light unto our Feet , and a Lanthorn unto our Paths ; a Pillar of Fire by Night , to conduct us through the Wilderness unto Canaan ; a Star still before us , to lead us unto Christ . From thence we may receive suitable and seasonable Information , Resolution , Direction , if , with holy David , we take God's Testimonies for our * * Ps. 119.24 . Counsellers . The Scriptures are apt to preserve , and powerful to reduce Men from erroneous Opinions : as Junius was mightily wrought upon , and with clear Conviction and full Satisfaction recovered out of Atheism , and converted to the Truth , by reading the Beginning of [d] [d] Lego partem capitis , & ita commoveor legens ; ut repentè divinitatem argum nti , & ser pti majest tem authoritatémque senserim longo intervabo omnibus eloquentiae humanae sluminilus praeeantem , &c. Junius ipse in descript. vit. suae . St. John's Gospel . The Scriptures are † † 2 Tim. 3.15 . able to make us wise unto Salvation ; to make us so wise , as to become truly good . For ,

( 2. ) Our reading the Scripture , is a means of obtaining heavenly Grace . The holy Scripture is apt to terrify and affright the Sinner out of the Way of Sin . The pure and clean Word of God is able to make thee pure and clean . The holy , just , and good Law of God , is able to make thee holy , just , and good . St. Austin , in his younger Years , was an incontinent Person ; but being at length admonished by this Voice , Tolle , lege ; tolle , lege ; take up the Book and reade ; he presently caught up and opened [e] [e] Cod. cem Apestols . St. Paul's Epistles , and happily first cast his Eyes upon those Words in the thirteenth Chapter of the Epistle to the Romans , ‖ ‖ Rom. 13.13 , 14. Not in Rioting and Drunkenness , not in Chambering and Wantonness , not in Strife and Envying . But put ye on the Lord Jesus Christ , and make not Provision for the Flesh , to fulfill the Lusts thereof : With which his Heart was powerfully affected , and touched to purpose . [f] [f] Nec ultra volui legere , nec epus erat , &c. — Jam liber erat animus meus à curis mordacibus ambiends , & acquirendi , & volutandi , atque scalpendi scabiem libidinum . Aug. Conf. l. 8. c. 12. §. 3. & l. 9 c. 1. §. 2. I had no need to reade any further , saies he ; How sweet and pleasant did I presently find it to want those trifling Pleasures of Sin ? How glad was I now to let go quite , what a little before I was so much afraid to lose ? Thou didst make those seeming Sweetnesses vanish , O Christ Jesus , who art the true and highest Sweetness , and didst come thy self in their Room and Stead , sweeter than all the Pleasures in the World .

The Word of God's Grace , is that holy * * 1 Pet. 1.23 . Seed of which you may be born again ; and is able , when once you are truly converted from Sin and the World to God , to † † Acts 20.32 . build you up , and to give you an Inheritance among all them which are sanctified .

( 3. ) Out reading the Scripture , is a ready Way , and proper Means of finding spiritual Peace and Comfort . [g] [g] Locus ille Pauli suit mihi verè porta Paradisi . That Place of Paul , was truly to me the Gate of Paradise : So said Luther of the 17th Verse of the first Chapter to the Romans , The Righteousness of God is revealed in the Gospel from Faith to Faith : as it is written , The Just shall live by Faith . Mr. Bilney , or rather St. Bilney ( as [h] [h] In his first Sermon before the Dutches of Suffolk fol. 5. Fox Act. and Mon. 2 v. p. 919. Father Latimer did not stick to stile him ) that holy and blessed Martyr of God , that suffer'd Death for God's Word's sake , was raised and revived , cheered and refreshed by the 15th Verse of the first Chapter of the first to Timothy : He confesses of himself , that when the New Testament was first set forth by Erasmus , he was drawn to buy it , more in consideration of the good Latine of that Edition , than out of any regard to the Word of God , ( of which he was utterly ignorant at that Time ) And , by the Providence of God , he fell at first reading on this Sentence , This is a faithful Saying , and worthy of all acceptation , that Christ Jesus came into the World to save Sinners ; of whom I am chief . [h] [h] O mihi suavissimam Pauli sententiam . — Haec una ser●●●ntia , Deo iatus in corde meo docente , sic exhilaravit pectus meum , &c. Biln . ep. ad Cutb. Tonstallum Lond. Episc. Fox Act. & Mon 2 v. p. 915. O this Saying of Paul , was a sweet and comfortable Saying to me , saies he : This one Sentence , God inwardly teaching and instructing me , did so exhilarate and comfort my Heart , which before was wounded and ready to despair , through the Conviction and Sense I had of my Sins ; that I felt immediatly such a marvellous Tranquillity and Gladness within me , that the Bones which had been broken did rejoice : and from this Time the Scripture began to be sweeter to me than the Honey and the Honey-comb . As Adam and Eve went about in vain to cover their Nakedness with their Fig-leaves , and were never quieted till they had believed the Promise of God , that the Seed of the Woman should break the Serpents Head , so neither could I be healed , saies he , of the Stings and Bitings of my Sins , before I was taught of God that Lesson of which Christ speaks , Joh. 3.14 , 15. As Moses listed up the Serpent in the Wilderness , even so must the Son of Man be lifted up : That whosoever believeth in him , should not perish , but have eternal Life .

Thomas à Kempis is said to have uttered , and to have written this Sentence in his Books , [i] [i] In omnibus requiem quaesivi , sed nusquam inveni praeterquam in angulo cum libello . S. Torshel exercit . in Malach. I have sought for Rest every where , but have found it no where except in a Corner alone with a little Book . The Bible is that blessed Book , which will either alone , or above all other Books afford a suitable seasonable Rest unto our Souls .

And now these Things considered , is it not well worth the while to bestow your Time and Pains in reading and studying the sacred Scriptures ?

3. It is moreover a Means and Help to the right redceming of our Time for the future : For , here in the Scripture we have the plainest Precepts given us , to oblige us to take due Care of our Time ; the best Examples and worthiest Patterns of Redemption of Time set before us , in the Servants of God , and in the Son of God ; and have here afforded us the strongest Motives and Encouragements to it , and the most prudent Instructions and proper Directions about it : For , all that has been hitherto discoursed concerning it , has chiefly been fetch'd from , and drawn out of the holy Scriptures .

And these divine and sacred Writings , will not only teach and instruct you , but also inwardly dispose and qualify , sit and enable you to make the best Improvement of your remaining Time , by converting and transforming , regenerating and renewing , purifying and sanctifying you : By giving you a new Nature , they will enable you to lead a new Life .

And therefore be sure to redeem some competent Time for reading of the Scripture , that you may the better redeem the Remainder of your Time by reading of the Scripture . The noble Aethiopian * * Acts 8.28 . Eunuch would lose no Time , but as he was travelling , and sitting in his Chariot , he read Esaias the Prophet : And ( as St. Chrysostom well notes ) if he was so religiously employed in a Journey , what a diligent Student of the Scripture was he at home ? yea though he found what he then read to be to him difficult and [k] [k] Quae aperta sunt , & in quibus mentem suam Deus aperit , avidè & prompto animo sus●ipere decet : quae adhuc nobis obscura sunt , praeterire couvenit , donec plentor lux affulgeat . Quod si legendo non satigabimur , fiet tandem , ut scriptura assiduo usu familiaris nobis reddatur . Calv. in loc. obscure , yet he would not lay that holy Book away , which he did not at present well understand . We must esteem reverently of the Word ( saies the judicious [l] [l]

Mr. Arthur Hildersam Lecture 1. on the Title of Psal. 51. pag. 2.

The obscurity of any Place should increase our Diligence in searching the meaning of it : and teach us to acknowledg the necessity of a learned Ministry , and of that Gift of Interpretation God hath given unto his Servants : Act. 8.31 . And to see the Necessity of joining with our reading humble Prayer unto God , that he would open our Understanding : Ps. 119. 18. And cause us to come to the reading of the Word with an Heart that is humbled and fearful to offend God : For the secret of the Lord is with them that fear him ; and he will shew them his Covenant , Ps. 25.14 . And this should move us to mark , and lay up in our Hearts , even those things which we understand not , because they may do us good hereafter , Luke 2.50 , 51. Joh. 2.22 , Id. ib. pag. 2 , 3.

Hildersam ) though we cannot at the first reading or hearing of it profit by it , or discern what use it may serve us unto . The Jews were so exactly versed in the Old Testament , that [m] [m] Contr. Appion . l. 2. Josephus gives this Testimony of them , Every one of our Nation being demanded of our Laws , can answer as readily as he can tell his own Name . * * Acts 17.11 . The Bereans are commended for spending their Time every Day in searching the Scriptures . It is the honourable Character of Apollos , that he was * * Acts 18.24 . mighty in the Scriptures , one that had a great Insight and Skill in the Scriptures of the Old Testament : But † † Verse 26. Aquila and Priscilla ordinary Tent-makers , had attained to such a measure of Knowledg in the Gospel , that they were able to instruct an eloquent Apollos , and to expound unto him the Way of God more perfectly . ‖ ‖ 2 Tim. 3.15 . Timothy had known the holy Scriptures from a Child . Tertullian after his Conversion was taken up night and day in reading of the Scriptures , and did with great Pains get much of them by heart , and that so exactly , that he knew each Period . Origen having this daily Task set him by his Father , to rehearse unto him some Portion of Scripture ; He , though a Child , not only committed the Words unto his Memory , but inquired into the Sense and Meaning of them ; and diverse Times would gravel his Father with the Questions which he propounded to him : And when he was grown to riper Years , he spent much of the Night in meditating on the holy Scriptures . [n] [n] Quis sic universam divinam Scripturam edidicit , imbibit , concoxit , versavit , meditatus est ? Erasm . ep. Nuncupat . ad G. Varam praesix . Epist. D. Hieron . Erasmus gives this notable Testimony of St. Jerome , Who , saies he , did ever learn by heart the whole Scripture , imbibe , concoct , handle it , meditate upon it as he did ? This very learned , and holy Father did moreover [o] [o] Has omnes Hierontmus ad divinae Scripturae studium inflammavit , inflammatas suâ doctrina provexit . Hieron . vita per Erasm . contexta . inflame and stir up diverse noble Matrons of his Acquaintance at Rome to an earnest and constant Study of the divine Scriptures , exhorting and urging those holy Women not to lay the Bible out of their Hands , until being overcome with Sleep , and not able any longer to hold up their Heads , they bowed them down , as it were to salute the Leaves below them with a Kiss : And by his instruction of them , and interpretation of the Scriptures to them , he assisted and promoted their pious Endeavours in those sacred Studies , [n] [n] Quò saediùs ess●t ab ipsis Episcopis sacros libros negligi , quos sexus insirmtor amplecteretur . Id. ib. that it might be the greater shame for any Bishops in any wise to neglect those sacred Books , which were so often read and so well understood by the weaker Sex . And he attests particularly Marcella's Industry , and great Proficiency , in his Epitaph of her , expressing himself in these Words concerning her ; Because I was at that Time of some Repute and Note , saies he , for the Study of the Scriptures , [o] [o] Nunquam me convenit quin de Scripturis aliquid interrogaret . Id. ib. she never met with me but still she would be putting some Questions to me about the Scriptures : And he further adds there ; [p] [p]

Quicquid in nobis longo fuit studio congregatum , & meditatione diuturnâ quasi in naturam versum , hoc illa libavit , didicit , atque possedit : ita ut post profectionem nostram , si in aliquo testimonio Scripturarum esset oborta contentio , ad illam pidicem pergeretur . Id. ib.

Inserant in aures margaritas verbi . Tertullian . de cultu foemin .

Whatever by long Study was gathered by me , and turn'd as it were into my Nature by continual Meditation , all that she pick'd out , tasted , learn'd , and possess'd : So that after my departure , if any Controversy arose about the Testimony of the Scripture in any Matter , they had recourse to her as a Judg therein . Prosper was assiduous in reading the Scripture , and usually had the four Evangelists in his Hands . Venerable Bede read the Scripture with such Devotion and Affection , that he would often weep in the reading of it , and would conclude his reading of Scripture with Prayer . The good Emperour , Theodosius Senior wrote out the whole new Testament with his own Hand , and read some Part of it every Day ; [o] [o] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Niceph. Acclehast . Historia , l. 14 c. 3. Theodosius the second dedicated and consecrated a good Part of the Night to the Study of the Scriptures : to which end he had ( as Nicephorus relates ) a Lamp so artificially made that it constantly supplied it self with Oil ; that none of his Servants might suffer any Trouble upon those Occasions . He learned much of the holy Scriptures without Book , and when he met and confer'd with the Bishops he expounded and explain'd obscure and knotty Places of Scripture , as if he himself had been a Person in holy Orders . Maccovius reports of George Prince of Transylvania , that he had read over the Bible seven and twenty times . And it is storied of Alphonsus King of Arragon , that ( notwithstanding all his Princely Affairs ) he read over the Bible with a large Comment , some say , ten , others affirm , fourteen times . Bonaventure wrote out the Bible twice with his own Hand , and had most of it by heart . Antonius Walaeus in his younger Years imprinted much of the Scripture in his Mind , and when he was [p] [p] Vit. Ant. Walaei ante Oper. Tom. 1. old could repeat without Book the Epistle to the Romans , the second to the Corinthians , to the Galatians , Ephesians , and Philippians . Zuinglius wrote out St. Paul's Epistles , and got them by heart . [p] [p] Fox Act. and Mon. 2 v. p. 1075. Thomas Cromwel ( afterward Earl of Essex ) in his Journey going and coming from Rome , learned the Text of the whole New Testament of Erasmus's Translation without Book ; which was a Means of bringing him to the Knowledg , and Savour , and Love of the Truth . [q] [q] Id. ib. p. 1609 , 1610. Bishop Ridley , in his Letter of Farewel to his Friends , bidding farewel to Pembroke-Hall , does thus attest his own Practice , with the comfortable Fruit and Effect of it : In thy Orchard , saies he , ( the Walls , Buts , and Trees , if they could speak , would bear me witness ) I learned without Book almost all Paul 's Epistles , yea , and all the Canonical Epistles , save only the Apocalypse : of which study although in time a great part did depart from me , yet the sweet smell thereof I trust I shall carry with me into Heaven : for the Profit thereof I think I have felt in all my Life-time ever after . [r] [r] His Life , inserted among Mr. Clark's Lives of so em . Div. p. 97 , 98. Dr. Gouge did tye himself to reade every Day fifteen Chapters in English out of the Bible , five in the Morning , five after Dinner before he fell upon his other Studies , and five before he went to bed ; which course he first took up when he was a young Student in King's Colledg in Cambridg . He was often heard to say , that when he could not sleep in the Night time , he used in his Thoughts to run through divers Chapters of the Scripture in order , as if he had heard them read to him . The like Practice he used in the Day time when he was alone , whether within Doors , or abroad ; for which end , he wrote in a little Book , which he alwaies carried about him , the distinct Heads of every Particular Passage in every Chapter of the Bible , that so , when in any Place he meditated on the Word of God , and was at a loss , he might presently find help by that little Book . By this means he made himself so expert in the Text , that if he heard any Phrase of Scripture , he could presently tell where it was to be found . And besides all this , he had his set Times of Study for understanding the meaning of the more difficult Places of Scripture . [s] [s] His Life , ib. p. 163. Mr. Jeremy Whitaker usually read all the Epistles in the Greek Testament twice every fortnight . [t] [t] He had read that voluminous Book of the Acts and Monuments of the Church seven times over . In his Life among Mr. Clark's Lives in 4. Mr. Ignatius Jurdain read the Bible above twenty Times over , and that with special Observation ( as appeared by the Asterisks , and Marks in the Bible which he used ) making particular Application to himself . [u] [u] His Life written by Dr. Bernard , p. 22. Bp. Vsher had two Aunts , who , by reason of their blindness from their Cradles , never saw Letters , and yet taught him first to reade . Dr. Bernard tells us , that their readiness in the Scripture was marvellous , being able suddenly to have repeated any part of the Bible . I have read of one , who was so conscientiously covetous of redeeming Time for reading of the Scripture , that [w] [w] Fox's Time and the end of Time . p. 7. being a Prisoner in a dark Dungeon , when a Light was brought to him for a little Time to eat his Diet , he would pull out his Bible , and reade a Chapter , saying , he could find his Month in the dark , but not reade in the dark .

O mind the Scriptures , in imitation of these and the like excellent Examples . * * 1 Tim. 4 13. Give attendance to reading . † † Joh. 5.39 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Search the Scriptrres , as Christ commands . As Diggers in [x] [x] A Lapide in loc. Mines , with much Labour and Pains do search for Veins of Gold and Silver in the Bowels of the Earth ; So labour diligently to dig deep in the rich and golden Mines of Scripture for hidden Treasures of saving Truth . Can you use your Eyes , exercise your Reason , improve your Hours in a better Employment ? Content not thy self with a slight and cursory reading , but get a right and good understanding of these sacred Oracles . Read them with Prayer to God , before and after the reading of them . Reade them with the [y] [y] Quo Spiritu factae sunt Scripturae , eo Spiritu legi desiderant , ipsoetiam intelligendae sunt . Bern. ep. ad Fratres de monte Dei. Help of the same Spirit that wrote them : Read them , and hear the Voice of the blessed Spirit speaking in them . Read , receive , and keep the Word in an honest and good Heart : ( Luke 8.15 . ) Hide the Word of God in thy Heart , with David , ( Ps. 119.11 . ) as a precious Jewel and Treasure ; as the Law was kept in a Chest or Ark : ( Exod. 25.21 . ) Let the Word of Christ dwell richly , copiously , plentifully in thee ; ( Coloss. 3.16 . ) and in this manner make thy Heart Bibliothecam Christi , the Library of Christ ; as [z] [z] Lectione assiduâ , & meditatione diuturnâ , pectus suum bibliothecam fecerat Christi . Hier. ep. ad Heliod. Epitaph . Nepetiani . St. Jerome tells us Nepotian did , by his constant reading , and daily Meditation .

Reade the Scriptures , and fully assent to the Truth and Goodness of them : Reade them , and feed and feast upon them : With the Prophet Ezekiel , * * Ezek 3.1 , 3. eat , and fill thy Belly with this Roll ; 't will be in thy Mouth as Honey for Sweetness . Do not only take the Scriptures into thine Hand , and get them into thine Head , but let them be deeply rooted in , and fairly printed upon thy Heart : Read them , [a] [a] Alimenta quae accepimus , quamdiu in sua qualitate perdurant , & solida innatant stomacho , onera sunt : at cùm ex eo quod erant , mutata sunt , tunc demum in vires & in sanguinem transeunt . Idem in his , quibus aluntur ingenia , praestemus : ut quaecunque hausimus , non patiamur integra esse , ne aliena sint . Concoquamus illa : altoquin in memoriam ibunt , non in ingenium . Assentiamur illis fideliter , & nostra faciamus , ut unum quiddam siat ex multis . Sen. ep. 84. concoct and inwardly digest them ; do not only retain them in thy Memory , but turn them into a new Nature .

Do not offer to deal with the Scriptures , as little [b] [b] Culpands sunt , qui in lectione quidem Bibliorum versantur , non tamen eum sibs proponunt scepum ut conscientiam suam aedisicent & in pietate proficiant , sed tantùm at scientiam aliquam sibi comparent , qua velut artificio quodam apud alios se ostentent , ibi Spiritum minimè quaerentes , ubi maximè loquitur Spiritus . non dissimiles pueris , qui nuces ad ludendum quaerunt , nucleo nec gustato , nec aperto . Andr. Rivet . Isagog . ad S. Script . c. 30. §. 16. School-Boys do with their Nuts , who often get them only to play with them , having no mind or intention at all to crack the Shell , and to taste the Kernel of any of them . Reade and regard the Scriptures , not only to get a notional Knowledg of them , and merely to make them matter of Discourse , and of Dispute , but with an honest Purpose to profit in Piety , and practical Knowledg , by the frequent reading , and constant studying of them .

Reade , and receive the Scripture , * * 1 Thess. 2.13 . not as the Word of Men , but ( as it is in truth ) the Word of God : This will make all its Commands more strong and powerful , more sweet and acceptable , to think very seriously with thy self , that they are the Commands of God , who has Authority to command us ; and of a good God , who shews as much Love in his Commands , as he does in his Promises ; who gave his Son to die for us , and therefore we may be sure , will command us nothing , but out of Love , and for our good ; nothing but what will some way serve to sit us for , and bring us to that Glory and Happiness , which his Son has dearly purchas'd for us . This also will mightily strengthen your Faith in Scripture - Promises , to consider that they are God's Promises , who understands what he promises , is true and faithful , and cannot lie , and is able to perform whatever he promises , be his Promises never so large and great . And this will render Scripture - Threatnings very terrible , and cause you to tremble at them , and stand in aw of them ; to believe and consider that they are God's Threatnings , who is arm'd with Omnipotency , and able to execute to the utmost the most dreadful Threatnings that are denounced in his Word .

O bless and praise the good and holy Name of God , that you are not left to the conduct of your purblind short-sighted Reason , to the faint Light of the Candle within you , to the natural Darkness and Blindness of your carnal Minds , and corrupt Hearts ; that you are not guided with the Turks by a ridiculous Alcoran , nor with the Jews directed to follow a few curious Rabbines , nor with the Papists enslaved to humane , unwritten , uncertain Traditions ; But that you have the Bible open and intelligible in the English Tongue .

Highly prize and value the Scriptures , and reade them with Thankfulness , Love , Joy and Delight , as the best Book you can possibly reade in the whole World , the most incomparable Writings , which clearly and certainly declare the insinite Love of God , and seasonably bring the glad Tidings of a Saviour to lost and undone Mankind ; which shew and discover to a miserable Sinner the only happy way and means of firm Reconciliation to an offended Deity , and bring Life and Immortality to light ; which are God's publick Act of Indemnity ; and his free Grant of a full Pardon , and of eternal Salvation to the penitent Believer . Will you not prize and use the Word of God , that incorruptible Seed , of which you are , or may be born again ? and have frequent recourse to that Word , which is the sincere Milk , and strong Meat , by which you may grow and be daily nourished ; the Wine , with which you may be refreshed when weak ; the Physick , with which you may be cured when sick● ; the Sword of the Spirit , with which you may defend your selves when assaulted , and resist and repel your spiritual Enemies ? Will you not readily and gladly repair to the Precepts which counsel you in all your Doubts , and quicken you in all your Deadness ? and get and keep a spiritual Acqu●l●tance with those exceeding great and precious Pron●●ses , that strengthen and stay , relieve and refresh , support and comfort you , in all your Sorrow and Afflictions , Troubles and Trials , Dejection and Heart-breakings , Disquietments and Discouragements ?

Me-thinks , a Man should never take up the Bible , when he reads in private , but with the greatest Comfort and Joy that can be , and should say within himself , Here 's that which very plainly proposeth the most excellent End , and withal the most proper and sure Means to reach and attain it ; which clearly holds forth a sufficient Rule of Faith and Life ; which plentifully affords me most admirable Precepts , and most select exact Patterns of exercising Graces and performing Duties , most rare Exemplars of strong believing and holy Living ! Here 's that which contains the grand Charter of all my Spiritual and Heavenly Priviledges ! Here 's that that keeps me from Horrour and Despair , notwithstanding all my Sin and Guilt ! Here 's that that teaches me how to live , and that makes me able to think of Death , without sinking and dying at the Thoughts of it ! Here 's that that makes me hold my Head above Water , in the blackest Hour , and saddest Condition that can befal me !

Love and delight in the Scriptures , chiefly and especially for their Sanctity and Purity , because they reveal and discover the holy Nature and Law of God , the Necessity and Beauty of Holiness , the Evil and Folly and Danger of Sin , and are apt to win and draw us off from Sin , and to bring us to a real universal Conformity to the Will of God , and to a Participation of the Divine Nature , an happy Participation of God's Holiness . And apply thy self to the daily reading and diligent studying of the holy Scriptures , with a sincere Desire to [b] [b] This is the thankful Glass that mends the Lookers Eyes : this is the Well that washes what it shews . Herb. Poem . H. Script . be made really holy in Heart and Life by them ; to be transform'd and renewed , assimilated and made like to God by them ; to be conformed to Scripture-Precepts and Examples ; and to gain a Frame of Heart , and a Conversation and Course of Life every way becoming the Gospel of Christ . Whenever thou takest the Bible into thy Hand , to reade a Chapter , or any Portion of Scripture , lift up thy Heart to God , and say , Now let me be made * * Jo. 15.3 . clean through the Word which thou shalt speak unto me : Now let me be † † & 17.17 . sanctified through thy Word of Truth and Holiness : Now let me gain some Degree of Grace , and make some Improvement and Proficiency in Holiness , by thy holy Word , by this sacred Writ .

Allot and allow , and ordinarily employ some Portion of Time every day for reading and considering the holy Scriptures . If we don't in a manner task our selves usually to observe some certain set Times for this Use and Purpose , our slothful Hearts will easily admit , yea , catch at any trifling Excuse to put by the Performance of this Duty ; and by Degrees we shall be drawn to an habitual Neglect of it : We should therefore charge and enjoin our selves , not to dispense with our stated Hours , but upon very necessary and just Occasions ; and in such Cases be very careful , that what we were forc'd to omit at such a Time , we faithfully and honestly endeavour to supply and make up another .

It is convenient to reade , commonly , if it may be , some portion of Scripture , every Morning and every Evening . [c] [c] Luxin's Introduct. to the holy Script . p. 28. A worthy Divine well observes , that our reading some Scripture in the Morning , will be a good Antidote against the Infection of those Corruptions , which we live amongst , and is apt to fortify us against the Temptations of the ensuing Day ; as those who live where there is any Contagion , do usually drink something in the Morning to prevent Infection . And our reading Scripture in the Evening , will be a means to compose our Minds , and furnish us with matter of Meditation for the Night-season ; as Cattel feed towards the Evening , that they may have something to ruminate or chew over again , when they lie down to take their Rest .

That nothing may prove an Hindrance and impediment in this Employment ,

1. Redeem the Time from unnecessary wordly Businesses ; Nay , let no ordinary Occasions of your Calling make you generally careless and negligent of the sacred Scriptures . Do not idly pretend want of Leisure to reade the weightiest Matters in the World , things of greatest Importance and nearest Concernment to your immortal Souls . They that enjoy much Leisure from worldly Affairs , God expects that such should employ and bestow more of their Time in this spiritual Exercise : Yet they that have fullest Business , and fewect Spare-hours , cannot wholly be exempted from this Duty . 'T is very remarkable , that the * * Deut. 17.18 , 19 , 20. King himself was expresly commanded to write him a Copy of the Law in a Book ; to write out the Book of Deuteronomy , which is a Compendium of the Law ; yea , to write out the whole Pentateuch , saies [d] [d] Totum Pentateuchum tenebatur describere , primùm ut Israel . ta quivis , deinde , iterum , ut Rex : ut sciret & in privatis & in publicis negotiis Legem sibi sequendam . Sic & legere eam debebat , & sibi peivatim , & in Templo , audiente populo ; ut sciret populus neminem à lege excipi . Grot. in loc . Grotius ; to write it with his own Hand , saies Philo , that the divine Precepts might be the better imprinted and fastened in his Mind : It was to be with him , and he was to reade therein all the Daies of his Life ; notwithstanding the Multiplicity and Greatness of the Affairs of his Kingly Office .

2. Redeem the Time from fruitless Pleasures , from Play-Books , Romances , Fansyful Poems , feigned Stories , common Histories , witty or elegant Speeches : Never suffer these , or the like , to fill your Hands , to entertain your Eyes , to please your Phansies , to get into your Hearts , so as to keep the sacred Scriptures and divine Oracles out of your Hands and Hearts . Alexander would find Time to reade Homer , even in the Camp ; and chose to lay up Homer's Poems in a most precious Casket taken out of the Spoils of Darius . And the Emperour Aelius Verus was so in love with Ovid de arte amandi , as to reade it in his Bed , and to lay it under his Pillow , when he went to sleep : But these were utterly ignorant of the Scriptures : O let not us Christians have such strong Affections for any profane Writings , as by means of them to be taken off from perusing and studying the Scriptures , which were given by Inspiration of God , and are every way profitable to the Edification and Salvation of our Souls . [e] [e] Scriptura visa mihi est indigna quam Tullianae dignitati compar arem . Aug Conf. l , 3. c. 5. St. Austin confesses it as his great Folly and Fault , that in his unconverted State , the Scripture-stile was a mean and contemptible thing in his Eye , and not to be compared for Dignity with the Eloquence of Tully . And [f] [f] The Life of Bp. Usher , p. 27. Dr. Bernard relates of Bp. Vsher , that in his younger Years , in the Times of his private Sequestration and strict Examination of himself , he lamented his too much love of his Book and humane Learning , that he should be as glad of Munday to go to that , as of the Lord's-Day for his Service .

3. We should take care to redeem the Time from the most plausible taking Treatises of moral Philosophers , whose Precepts commonly make Men grow more in Knowledg than in Goodness : We have an Account indeed of one [g] [g] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Origen . contra Cels . l. 1. p. 50. Phaedon , and one Polemon , that were famous Converts to Philosophy , and were reclaimed and reduc'd from a very luxurious and impure Life by Socrates and Xenocrates : But what vast Numbers , and great Multitudes , have not only been brought to alter their Opinions , but have been really recovered from the inward Love and Liking , as well as the outward gross Practice of Sin and Vice , by reading and ruminating on the Writings of the Old and New Testament ? St. Austin declares , that Plato's Writings have not the [h] [h] Non habent illae paginae visltum pietatis hujus . August . Conf. l. 7. c. 21. § 2. Visage and Colour of that Piety , that is apparent in the sacred Scriptures . The heathen Philosophy has nothing of that holy Nature , and transforming Power , which is to be found in Scripture-truth ; which has a rare Efficacy , not only to civilize , but to sanctify . [i] [i]

Sapientia eorum non excindit vitia , sed abscondit . Pauca verò Dei praecepta sic totum hominem immutant , & exposito vetere novum reddunt , ut non cognoscas eundem esse . Lactant. l. 3. §. 25.

Da mihi virum , qui sit iraeundus , maledicus , effrenatus : paucissimis Des verbis tam placidum , quàm ovem , reddam , &c. — Num quis haec Philosophorum aut unquam prastitit , aut praestare , si velit , potest ? qui cùm atates suas in studio Philosophiae conterant ; neque alium quemquam , neque seipsos ( si natura paululum obstitit ) possunt facere meliores . Id. ib.

The Wisdome of Philosophers ( saies Lactantius ) it does not cut up Vices , but only cover them : But a few divine Precepts , saies he , do so change the whole Man , and putting off the old make him every way such a new Man , that you would not know him to be the same Person .

The most improved Discourses of heathen Moralists are also short in the relief and comforts which they offer to afford to troubled Minds . If you peruse the Writings of all the Platonick Philosophers , St. Austin will tell you , you can never find such strong Cordials in any of them , as those which the Gospel exhibits and holds forth to you : you [k] [k] Nemo ibi audit vocantem : Venite ad me , qui laboratis . Aug. Conf. l. 7. c. 21. §. 3. can never hear there any calling and crying to you , Come unto me all ye that labour , and are heavy laden , and I will give you rest .

Nor do the Writings of the most raised sublime Philosophers , furnish and fortify a Person with any Motives and Arguments , to help him quietly and contentedly to bear the Afflictions and Calamities of this Life , like those of the perfect Pattern of Christ's patient , though undeserved , Sufferings ; and the great and gainful Reward in Heaven , that * * 2 Cor. 4.17 . exceeding and eternal Weight of Glory , proposed and promised in the Gospel of Christ , to those that endure the Evils and Sufferings of this present Life with Christian Patience . [l] [l] Feci ego persaepe periculum . — fugi semper od Codices sacros . — & quod in iis quaerebatur levamen inveni ; nec à spe , nec à desiderio meo fraudatus . Baptist . Mantuan . de patientia , l. 3. cap. 32. Baptista Mantuanus declares it as his comfortable and constant Experience , that his recourse to the Scripture was on all Occasions a present happy Remedy against all Griess of Body , Anxiety of Mind , and Sadness of Soul , and that he never fail'd of Ease , in taking this course , and using this means . Once more ;

4. We should religiously redeem the Time , not only from mere Philosophical Writings , but from the Ecclesiastical , Theological Writings of Men not immediatly inspired , to spend in reading over the Bible ; which is the infallible Word of God , and is peculiarly accompanied with the special Operation of the Spirit ; the Word of God being vehiculum Spiritûs , the Charet in which the Spirit of God rides in Triumph . This made Luther solemnly profess , [m] [m] Ego ipse eam ob causam odi m●os libros , & saepe opto eos interire , quòd metuo ne morentur lectores & abducant à lectione i●sius Scriptarae , quae sola omnis sapientiae fons est . Ac terreor exemplo superioris aetatis , &c. Luth. Loc. Com. collect . à Fabricio , prim . Class . cap. 24. pag. 70. ex Tom. 2do in Genesin , in cap. 19. p. 143. that he hated the Books set forth by himself , and often wish'd them perish'd and utterly abolish'd , lest they should be a means to divert and withdraw Men from the reading of the Scripture , which alone is the Fountain of all spiritual , divine and heavenly Wisdome : for fear of this , he could ( like Saturn ) have eaten up his own Children ; destroyed his own Works , the Fruit and Issue of his Mind .

Thus , thus redeem and gain the Time from other Things , to apply it to the busie study of the Scriptures : Let the Scriptures have the Preeminence above all Books and Writings in the World . Keep a constant course of serious reading those divine Writings : reade them frequently , reade them unweariedly . [n] [n] Septies ter , imò septuagies septies , seu ut plus dicam infinities , legendae sunt , vel milties relegendae sunt . Idem ibidem , pag. 70 , 71. It is a common proverbial Speech , saies Luther , that the Letters of Princes are to be read three times over ; Surely then the Divine Letters , God's Epistles ( as Gregory calls the Scriptures ) are to be read seven times thrice , yea , seventy times seven ; they are to be read even a thousand times over ; they are to be read infinitely , because they are the divine Wisdome , which cannot be comprehended presently at first sight . If any one reade them by the by as things known and easy , he deceives himself .

Is not Time well spent in often and narrow searching into those things , which are of so strange and weighty an importance , that the * * 1 Pet. 1 . 1● . Angels themselves desire [o] [o] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 'T is an Allusion to the Cherubims , which were made with their Eyes looking down towards the Mercy-Seat . slooping down to look , to peep and pry into them ? In gaining Knowledg and Understanding of the Wisdome , Counsel , Mind and Will of God ? In acquainting our selves with the Rule of our Lives , in learning the Laws of the Kingdome , and studying the Statutes of Heaven ? in using the Means of getting and growing in saving Grace ; in opening and reading our Elder Brother's Will and Testament ; in sucking those full Breasts of strong Consolation , and in drawing the refreshing Water of Life out of those Wells of Salvation ?

Let it be the shame and sorrow and trouble of our Souls , that we have been careless of the Scriptures in any part of our whole Lives . [p] [p] In his Life written by Mr. W. Durham , p. 2. Dr. Robert Harris , President of Trinity-Colledg in Oxford , was not a little afflicted to his dying day , that even in his Childhood he was more willing of play , than of reading the Scriptures to his pious Parents at their Call .

And let 's lament , and sadly lay to heart the slight Thoughts that too many have of the holy Scriptures , and their gross neglect and great disregard of the precious and venerable Book of God . Mr. Fuller , in his [p] [p] Pag. 148. History of the University of Cambridge , does give us a Relation of an excellent Meditation of the Reverend Dr. Richard Holdesworth , which the Relater himself heard drop from him a little before his expiring : I admire , saies he , at David 's gracious Heart , who so often in Scripture , but especially in the 119th Psalm extolleth the Worth and Value of the Word of God ; and yet Quantillum Scripturae , how little of the Word had they in that Age ? the Pentateuch , [ or five Books of Moses ] the Book of Job , and some of the Hagiography [ a little of other holy Writ . ] How much have we now thereof since the accession of the Prophets , but especially of the New Testament ? and yet , alas ! the more we have of the Word of God , the less it is generally regarded .

Lastly ; let 's do our honest and utmost endeavour to win and draw others on to the Love and Liking , to the Reading and Studying of the sacred Scriptures : * * Deut. 6.6 , 7. Let them be in thine Heart , and teach them diligently unto thy Children , and talk of them when thou sittest in thine House , and when thou walkest by the way , and when thou liest down , and when thon risest up . † † & 4.9 . Teach them , thy Sons , and thy Son's Sons . ‖ ‖ Gen. 18.19 . Command thy Children , and engage thy Houshold and Servants to reade the Scriptures , and to mind what they reade , and allow them Time for so necessary a Duty ; and let not any in thy Family want a Bible for their Use and Benefit . [q] [q] The Life of Dr. Rob. Harris written by Mr. W. Durham , pag. 57. In all the Wills made by the forementioned Dr. Robert Harris , this Legaey was alwaies renewed , Item , I bequeath to all my Children , and their Childrens Children , to each of them a Bible , with this Inscription , None but Christ .

The eighth Direction .

If we would effectually redeem the Time , we must give our selves to frequent and serious [a] [a] Meditatio soror lectionis , nutrix orationis , directrix oporis , emntumque pariter perfectio & consummatrix . Gerson . Meditation .

Meditation is more excellent than mere Study ; for the End of Meditation is not the filling our Heads with Notions , but the quickening of our Affections , and strengthning of our Resolutions ; the warming of our Hearts , and putting them upon Duty ; the bringing them to an inward lively Sense of God , to the Love and Fear of God , to Thankfulness and Obedience to him , to the Enjoyment of him , and Fellowship and Communion with him .

Let 's use and inure our selves [b] [b] See Dr. T. Goodwin of the Vanity of Thoughts , pag. 8 , 9 , 10. to raise and extract holy Observations , and spiritual Considerations , from all ordinary Occurrences and Occasions ; and as the Bee sucks Honey out of every Flower , let 's endeavour to distil heavenly and savory , sweet and useful Meditations , out of all God's Dealings with us and Dispensations towards us ; out of all Accidents that befall us , or any about us ; out of the Things we see , hear , or hear of , and out of all the Objects that any way come into our Thoughts . This was the Practice of our blessed Saviour ; when he came to * * Joh. 4. a Well , he took occasion to discourse of the Water of Life . And this has likewise been the Vsage of the most eminent practical Christians . The Reverend and holy [c] [c] His Life among Clark's Lives of ten em , Div. p. 166 , 167. Mr. Jeremy Whitaker , as he was riding with one of his intimate Friends by Tiburn , ( which he had not seen , or not observ'd before ) he asked what that was , and being answered that it was Tiburn , where so many Malefactors had lost their Lives , he stop'd his Horse , and utter'd these Words with much Affection ; O what a shame is it , that so many thousands should die for the Satisfaction of their Lusts , and so few be found willing to lay down their Lives for Christ ! Why should not we , in a good Cause , and upon a good Call , be ready to be hanged for Jesus Christ ? It would be an everlasting Honour , and it is a thousand times better to die for Christ , to be hanged , or to be burn'd for Christ , than to die in our Beds .

When we are riding , walking , sitting alone in the day time ; or when we are awake in the night season ; let us commune with our own Hearts , and fill up such spaces of Time , and employ such Spare-Hours in holy Thoughts of the best Things : yea , let us set some Time apart for the solemn Duty of Meditation .

That which comes into our Souls by Meditation , is like a Shower of Snow , which falls soft , and sinks deep . 'T is a good Saying of St. Austin , Intellectus cogitabundus principium omnis boni ; A thinking Mind is a Principle productive of all good [d] [d] Dr. Annesly , M. E. Serm. i. p. 9. The Father of a Prodigal lying on his Sick and Death-bed , straitly charg'd his only Son , that he would spend a Quarter of an Hour every day in serious solitary Thoughts ; leaving to himself the particular Subject of his retired Meditation : The Son accordingly following this Advice , at last cast in his Thoughts what might be his Father's Intention in such Injunction : He concluded , that his Father , being a wise and a good Man , designed to direct and lead his Thoughts to the consideration of somewhat of Religion ; which did so mightily operate upon him , that he quickly became rationally religious .

Upon all Occasions , particularly and especially often meditate , and frequently think of the four last Things , Death , Judgment , Heaven , and Hell ; the serious Thoughts of which will have a mighty Influence upon the whole Course of our Lives and Actions .

The first of the four last Things proposed as the subject Matter of Meditation in order to the right Redemption of Time . I. USE .

I. Use in thy Life time to think much of the Day of thy own particular Death , and of the general Dissolution of all Things .

1. [e] [e] Mortem ut nunquam timeas , semper cogita . Sen. ep. 30. in fine . Vive me nor lethi : fugit hora : hoc quod loquor , inde est . Pers. sat. 5. Dum loquimue , sugerit invida aetas . Horat. carm. l. 1. Od. 11. To think much of the Day of thy own particular Death .

Be not thou of Lewis the eleventh's Mind , who strictly charged all about him , that they sould not so much as name the terrible Word Death : Do not only patiently hear of it , but chuse to think , and often to think of it .

Men are too commonly regardless of their End , and unmindful of their own Mortality and Frailty . The very Heathen have acknowledged Man's natural Proneness to forget his End ; and therefore they used several Arts to mind themselves and others of it . Some Emperours , on the Day of their Coronation , have had several sorts of Marble presented to them , out of which to chuse their Tombs . Philosophers have had their Sepulchres before their Gates , that they might neither go out nor in , but they might still be put in mind of their Mortality : And many great Men have had them in their Places of Pleasure : And dead Men's Skulls have been served up in delicious Banquets : And Philip King of Macedon had a young Monitor , that came every Day , and rubb'd up his Memory with a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Remember thou art but a Mortal Man . And we plainly find in Scripture , that this is naturally Man's Temper : The Fool in the Gospel is a clear Instance of this ; who * * Luke 12.19 . said to his Soul , Soul , thou hast much Goods laid up for many Years , take thine ease , eat , drink , and be merry : He never dream'd of a Stulte , hac nocte , Thou Fool , this Night — That was the farthest Thing off his Thoughts . † † Jam. 4.13 , 14. St. James reproves those who promise themselves to morrow , and build upon the next Year , for the driving of their Trade , and getting of Gain .

Men in their Health , think not of Sickness ; and in Sickness , seldome reckon of Death . Even dying Men often times think of nothing but recovering , and living longer in the World . Men are apt to look upon Death as afar off ; and when in all probability they have but a few Sands in their Glass to run , they are ready to say , that they ‖ ‖ Job 29 18. shall multiply their Daies as the Sand.

Men can willingly measure their Lands and Grounds , and number their Herds and Droves of Cattel , and count the Revenues of their Manours and Farms , and reckon their daily or yearly Incomes : but who is willing to measure and number his Daies ?

Yea , we can willingly measure other Mens Daies , and learn to know their End , and take great Notice how frail they are : We can point at an old Man , and cry he is thus or thus old ; his Daies cannot be many ; he is past his best ; he has one Foot in the Grave . Upon sight of one sick , or in a Consumption , we are apt to say , Such a one is near his End , he can't live long sure : But we take little notice of our selves ; we make little Reckoning of our own End ; we little consider what may become of us to morrow .

We do not actually think we shall not die ; yet the most of us do not actually think we shall die . God frequently reads Lectures of Mortality to us , and yet we will not learn to remember them . The Arrows of the Almighty have flown thick on every side of us , and yet we live as if we thought to escape alwaies . Though others have fallen round about us , we are ready to count our standing sure . We securely lie in a dead Sleep amidst many awakening providences . I am afraid many of us are too like your common Grave-makers , who often handle Skulls and dead Mens Bones , but are so daily us'd to them , that they are not at all mov'd or affected with them . What senseless silly Creatures are we , that we won't believe we are mortal , till we feel it ; that we won't be perswaded we shall die , till we our selves are struck with Death ? Ah Friends , we do not live as if we believ'd it , and were truly and really convinc'd , fully and throughly perswaded of it .

We are apt to overmeasure our Daies , to put more in than we should , to promise our selves what God never promis'd us , and to count those Daies ours which are wholly in God's Hand , and quite out of ours .

We are ready to measure by [f] [f] Reade Dr. Patrick's Div. Arithm. false Rules ; to reckon , that because we are young , we shall not die till we are old : That because we are strong , we shall last it out , and indure long : That because we are temperate , we need not fear Diseases and Death : That because some live much longer than others , that we may live as long as the longest .

The Guilt of Sin , makes many afraid to take a true Measure of their Daies . The want of a good and well-grounded Hope of a better Life , makes Men unwilling to know the End of this . And the inordinate Love of the World , makes Men loth to know their End , and to think of leaving what they love . Haec faciunt invitos mori ; These are the Things that make us unwilling to die ; was a discreet Answer given by the Emperour Charles the fifth to a certain Duke of Venice .

You are naturally backward and disinclin'd to the consideration of your latter End ; and therefore pray to God to enable you to it , and help you in it . Say with David , * * Psal. 39.4 . Lord , make me to know my End , and the Measure of my Daies , what it is : that I may know how frail I am . And with Moses likewise ; † † & 90.12 . So teach me to number my Daies , that I may apply my Heart unto Wisdom . We need but a little Arithmetick to number our Daies ( as [g] [g] Caryl on Job 4.21 . one saies well ) but we need a great deal of Grace to number them . A Child may be wise enough to number the Daies of an old Man ; and yet that old Man a Child in numbring his own Daies so as to apply his Heart to Wisdom . Well then , heartily beg of God , that he would make you to know your End ; to know it so , as to have your Heart touched and affected with the Knowledg of it : To know your End , and to live suitably and answerably to the Knowledg of it : To know your End , so as to make a good End of it

Now give me leave to direct and assist you in this necessary Duty : Suffer me to serve in a Death's-Head , and to put a Turf of fresh Earth into your Hands ; 't is counted very wholsome to smell of .

Remember and consider , ( 1. ) That Death , thy Death , is certain . ( 2. ) That the Time of thy Death is very uncertain . ( 3. ) That when Death comes , a great change will be made by it . ( 4. ) and lastly ; Consider seriously , what a sad and uncomfortable Thing it will be , to be found unprepared to die , at the Point of Death : And how sweet and happy a Thing it will be , to be in a readiness and preparation at the Hour of Death . Consider ,

( 1. ) It is sure and certain , thou must die at last .

Death entred into the World by Sin : The Wages of thy Sin , is thy Death . It is now appointed unto Men , to all Men , once to die . Death is the way of all the Earth . Every Thing plainly points thee to it . Thy very Sleep is an Image of thy Death . The very Meat thou eatest , as it breeds thy Nourishment , so , it breeds thy Diseases . Thou hast apparently died already in thy Friends and Relations , Neighbours and Acquaintance : Thou hast lost thy Parents , or Husband , or Wife , or Children , or Servants ; and therefore thou hast reason to think thou shalt one Day lose thy own Life , and certainly die in thy own Person . Some one , it may be , that lately lay in thy Bed , and lay in thy Bosom , is now laid out of thy Sight , laid in the Grave : and Time will come , when , as lively and brisk as thou art , thou shalt lie by them , and be gather'd to them . Surely every Sickness , every Disease , every Tooth-ach , Head-ach , every Pain , and Distemper , and bodily Weakness , is an Harbinger and Fore-runner of thy Death , and a plain Remembrancer to thee of thy latter End . Thou seest enough in others , thou findest enough in thy self , to make thee to know thy own Frame , and to cause thee to remember that thou thy self art but Dust .

Xerxes viewing his vast Army , wept over them , to think how within a few Lustres of Years there would be none of them all remaining . Be affected to think , how a few Years will wear out , and carry off thy self , and all thy Family , the numerous Company of thy Friends and Relations , Neighbours and Acquaintance .

The close Meditation of the Certainty of thy own Dissolution , this will keep thee from living here as if thou wert to live here alwaies ; which is a common Fault among Men , reprov'd and censur'd of old by [h] [h] Tanquam semper victuri vivitis . Seneca de brev. vit. cap. 4. Seneca : And from building here , as if thou shouldst here continue for ever , as [i] [i] Diogenis dictum est , Megarenses obsonant , quasi crastinâ die morituri ; aedificant verò , quasi nui quam morituri . Tert. Apolog. c. 39. Diogenes once severely charg'd the Megarenses . When thou rearest thy Building , this Course will cause thee to think of thy own Tomb and Grave , and that thy earthly House of this Tabernacle must be dissolved . And this will enable thee to live loose from the temporary Enjoyments of this present World , and to have lower Thoughts of all earthly Pleasures , which are but for a Season ; and would engage you to be [k] [k] Vivere totâ vitâ discendum est : & quod magis fortasse miraberis , totâ vita discendum est mori . Seneca de brev. vit. cap. 7. learning to die , as long as you live .

The frequent Thoughts of thy latter End would prompt thee to say thus to thy self ; How shall I dare to live in Jest , who am sure I must die in Earnest ? Am I afraid to die , and yet shall I use all Means I can to make Death dangerous and terrible to me ? Shall I venture [l] [l] St. Jerom said well , He deserves not the Name of a Christian , who will live in that State of Life in which he will not die . Bp. Taylor 's great Exemplar , p. 558. to live in that State of Life , in which I would not die ?

( 2. ) Consider farther ; That the Day and Means of thy Death is as [m] [m] Ah stulte , quid cogitas te diu victurum , cùm nullum diem habeas securum ? Quam multi decepti sunt , & irsperatè de cerpore extracti ? Quoties audisti à dicentibus , quia ille gladio cecidit , ille submersus est , ille ab alto ruens cervicem fregit , ille manducando obriguit , ille ludendo finem fecit ? Alius igne , alius ferre , alius peste , alius latrocinto interiit . & sic omnium finis mors est , & vita hominum tanquam umbra subito pertransit . A Kempis , l. 1. c. 23. n. 7. uncertain , as thy Death it self is certain .

Think when thou art eating , that then thou maiest be digging thy Grave with thy Teeth : and when thou art drinking , that then thou maiest find and meet with Death in the Cup or Pot. When thou art ready to take thy Rest , consider , that God this Night may require thy Soul of thee , and before Morning may take away the [n] [n] Vine's Essex's Hearse , p. 12. diry Difference between Sleep and Death . Here practise according to Seneca's Direction ; [o] [o]

Dic tibi dormituro , possum non expergisci . Dic experrecto , possum non dormire ampliùs . Dic exeunti , possum non reverti : dic redeunti , possum non exire . Sen. ep. 49.

Cùm mane fuerit , putate ad vesperum non perventurum ; vespere autem facto , mane non audeas tibi polliceri . Semper ergo paratus esto , & taliter vive , ut nunquam te imparatum mors inveniat . A Kempis , l. 3. c. 23. n 3.

Say to thy self when thou goest to sleep , it may be I shall never wake again : and when thou risest , it may be I shall never sleep again . Say to thy self when thou goest out , it may be I shall never return home and come in alive again : And when thou comest in at any Time , say to thy self , It may be I shall never go out of doors again . Consider , when thou art going a Journey , that thou maiest be going to thy long home : When thou art riding upon the Road , that thou maiest be posting unto thy Grave ; that the Horse thou ridest on may be the pale Horse , and his Name that sits upon him , though unseen , may be Death . Conclude with thy self , I must die shortly , I may die instantly : This Day may be the last that I shall see ; this Hour the last that I shall spend ; this Word the last that I shall speak ; this Deed the last that I shall persform ; this Place the last that I shall breath in . When thou goest into any Company , consider , that it may be the last time that ever thou shalt come in the Company of those Persons ; that therefore it behoves thee to behave thy self among them , and to spend thy Time , and bestow thy Hours with them , like a Man , and a Christian ; not like a Beast , or an Heathen : to demean thy self there soberly and temperately , and with good Government of thy Appetite and Passions , and with the Exercise and Improvement of thy Reason and of Grace , in some useful Discourse and profitable Converse ; not childishly and unmanly , intemperately and luxuriously , rudely and uncivilly , wildly , and extravagantly .

The often renewed Meditation of the great Vncertainty of the Time of the Departure . This will be a Means to hasten thy Repentance , which , if defer'd , may prove too late : And will surely help thee so to carry thy self continually , [p] [p]

Id ago , ut mihi instar totius vitae sit dies . Sen. ep .

Ille qui nullum non tempus in usus suos comfert , quiomnes dies tanquam vitam suam ordmat , nec optat crastinum , nec timet . Idem de brev. vit c 7.

as one that reckons and uses a single Day , as if it were a whole Life : To live every day , as if it were [q] [q]

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Musonius apud Stob Serm. 1.

●ic ordinandus est aies omnis , tamquam cogat agmen , & consummet atque expleat vitam . — In somnum ituri , loeti , hilar ésque dicamus ,

Vi●i , & quem dederat cursum fortuna , peregi .

thy very last : Not to promise thy self a Morrow , and to neglect thy present Work in Hope and Expectation of it ; but to order thy self immediately , as if thou didst never look to see and enjoy it : and to count it as [r] [r] Crastinum si adjecerit Deus , laeti reciptamus . Ille beatissimus est & securus sai possessor , qui crastinum sine solicitudine expectat . Qussquis dixit , vixi , quotidie ad lucrum surgit . Sen. ep. 12. pure Gain as may be , if God shall be pleased to afford thee the Light and Benefit of a new Day .

As the Bird guideth her Flight with her Train , and the Ship is governed at the Stern , or hindermost Part ; so the Life of Man is directed and ordered by frequent Meditation of his latter End .

( 3. ) Think moreover of the great Change that will at last be made by Death : which is lively represented in a Story , related by a learned [s] [s] Bishop Taylor , in his rule and Exercise of holy Dying , c. 1. §. 3. Doctor , of a fair young German Gentleman , who , while he lived , often refused to be pictured , but put off the importunity of his Friends Desire , by giving way that after a few Daies Burial they might send a Painter to his Vault , and if they saw cause fo rit , draw the Image of his Death unto the Life . They did so , and found his Face half eaten , and his Midriff and Back-bone full of Serpents , and so he stands pictured among his armed Ancestours . Think how the Case will shortly be much alike with thee ; that Death in a Moment will turn thy Colour into Paleness , thy Heat into Coldness , thy Beauty into Lothsomness ; and will so alter and disfigure thee , that thy ver Husband , or Wife , or Child , will stand afraid , and start at thee : That thy nearest , dearest , kindest Friends , who delighted in thy Company whilst thou livedst , took thee to their Board , took thee to their Bed , and put thee in their Bosom ; will , as soon as thou art dead , take a speedy Course to remove thee out of their Sight , yea , to put thee under Ground , because by Death thou wilt become not only useless , but offensive to them : And what a frightful Spectacle thou wouldst be , if thy Body should be viewed , when once the Vermin have bred in it , and shall have devoured and consumed some Parts of it .

Think , how Death will make a Change in thy Body , a change in thy Mansion , Habitation , Companions : That when thou art dead , thou shalt quickly change thy Bed for a winding Sheet , thy Chamber for a Coffin , thy House for a Grave , thy Friends for Worms .

This Consideration will be hugely instrumental to beat down Pride of any beauty , Health , Strength , or Ornaments of the Body ; and be useful to cause thee to walk humbly , and soberly ; and will instruct thee to say to thy self , Why should I glory in any such transitory Enjoyment ? As fair and fine as I may be apt to think my self , I know I shall be but a sorry Creature when Death comes . Why should I delight to stand long at the Glass , and there to view my own Face , and Features , and Dresses now , since Death will one Day so change me , that my most intimate loving familiar Friends will hardly endure to behold me ? Why should I pride my self in any rich Attire and brave Apparel , who must ere long be strip'd to a winding Sheet ? Why should I bestow so much cost upon that Tenement , which I shall dwell but a while in , and which will decay and fall to utter Ruin , when I have done all I can ? Why should I make my Belly my God , which must be destroyed , and be Meat for Worms ? Why should I be so high and stately , as to think no House good enough , no Room fine enough , no Fair dainty enough for me , who must quickly be brought as low as the Grave , and be forc'd to make my Bed in the dark , and to lay my Head in the Dust ; to lodg , yea dwell in a black lonely desolate Hole of Earth ; to say to the Grave , Thou art mine House ; to say to Corruption , Thou art my Father ; and to the Worm , Thou art my Mother , and my Sister ? Why should I spend all my time in pleasing and pampering this base Flesh , and in over-caring for this changeable vile Body , which must shortly suffer Rottenness and Corruption ? Shall I not rather take care to beautify and adorn my inner Man ; to get a Change wrought in my Soul by the good Spirit and Grace of God , before I suffer a Change in my Body , a Change by Sickness , a Change by Death ? and so to live , that when I am dead , it may not be said of me , Here lies one that was dead while he lived , and whose Soul then stank worse by sinful Corruption , than his Body now stinks by Putrefaction ?

( 4. ) Consider once more ; What a sad and uncomfortable Thing it wil be , to be found unprepared to die , at the point of Death : and how happy a Thing it will be , to be in a readiness and preparation , at the Hour of Death .

[ 1. ] Think well with thy self , how miserable a Thing it will be , to be wholly unprepared for Death , when you come to die indeed : [t] [t] Cù a illos aliqua imbecillitas mortalitatis admonuit , quemadmodum paventes moriuntur , non tanquam exeant de vita , sed tanquam extrahantur ? Seneca de brevitate vitae , cap. 11. to be driven away in thy Wickedness ( as the * * Prov. 14.32 . Wise Man speaks ) and forced to go to thy own Place , whether thou wilt or no.

To say as Theophrastus of old , Dii boni nunc ? Good God , must I go now ? How discompos'd and disorder'd , amaz'd and terrified wilt thou be , when thou art surpriz'd ? What a disconsolate Condition was that of Cesar Borgia ? who , when through the Errour of a Servant , he had unawares drunk of the poison'd Wine , which he and his Father Pope Alexander the sixth had mingled and prepared for some rich Cardinals , and verily expected it would prove his Death , is said to have broke out into this or the like Expression ; I had made Provision against all possible Disasters , but only Death , for I did not think I should have died so soon .

How troublesome will it be to thee , when thy Soul is about to be divorced from thy Body , to be at best uncertain then what will become of thee ? To express thy self with dying Aristotle , [u] [u] Dubius morior quò vadam nescio . I die doubtful , not well knowing whither I am going . Or , with the Emperour Adrian ; [w] [w] Animula , vagula , blandula , Hospes com esque corporis , Quae nunc abibis in loca , Pallsdula , frigidula , nudula Nec , ut soles , dabis jocos . Ah dear departing wandring Soul , the old and sweet Companion of my Body , into what Region art thou now going ? surely thou wilt never be so merry and pleasant as thou hast been .

How intolerably vexatious will it be , to change for Vncertainties ; or to make a certain Change for the worse ? To die unsatisfied what will become of thee , as to thy future unchangeable State ; Or , sure and certain that thou shalt enter into a worse State and Place , and shalt be miserable to all Eternity ? To see then but a Step , but a Breath between thee and everlasting Death : To have all the horrid and heinous sins of a whole misled and misspent Life fiercely fly in thy very Face , and thy enraged furious guilty Conscience to be then most active to torment thee , the nearer thou apprehendest thy self approaching to the End of thy mortal Life : As usually bodily Aches and Wounds , do prick and pain and shoot most , the nearer it draweth unto Night .

What a lamentable sad Case was that of Cardinal Wolsey , to cry out in his extreme unhappy Circumstances , Had I been as careful and diligeut to please and serve the God of Heaven , as I have been to comply with the Will of my earthly King , he would not have left and forsaken me now in my gray Hairs and old Age , as the other has done ? So think what a doleful Case it will be , for thee in thy last Hours to pour forth thy Soul in such Words as these ; If I had served my God as earnestly and unweariedly , as I have constantly served the world , served diverse Lusts and Pleasures , served the Devil himself ; Had I been at Church , when I was in Bed ; been in my Closet upon my Knees , when I was sitting tippling upon the Ale-bench , or was quaffing at Tavern , and drinking of Healths upon my Knees ; Had I satisfied the Reason of a Man , as I gratified my brutish Appetite and sensual Desire ; Had I done the Will of God , and of my Lord and Saviour Jesus Christ , as I have done the Will of the Devil , the Will of the Flesh , and fulfilled my own carnal corrupt Will ; I had then been own'd by God , and approv'd by my own Conscience , inwardly strengthned and supported , and sweetly comforted and refresh'd ; who now am deserted and rejected by God , and miserably perplexed and disquieted , rent and racked , torn and tormented in my own Conscience . Then thou wilt certainly count and call thy self unhappy , and him the only happy Man , who ( as dying [x] [x] Beatus es , Abba Arseni , qui semper hanc horam ante oculos habuisti . Bibl. Patr. Theophilus said of devout Arsenius ) has had the Hour of his Departure ever before his Eyes .

That is the first ; Conider what a dreadful Thing it is , to be found unprovided at the Hou● of Death . When Friends and Physicians cannot keep thee , and God and his good Angels will not take thee , O then , O then what will become of thee !

[ 2. ] Seriously think on the other hand , what [y] [y] Considera , quàn pulchra res sit consummare vitam ante mortom , deinde expectare securum reliquam tempor is sui part m● , Sen. ep. 32. an happy and comfortable Thing it will be , to find your Time well improved , and your self prepared to die before you die .

'T is a true Saying of the Wise Man , that to a good man the * * Eccl. 7.1 . Day of Death is better than the Day of his Birth : For , is not that Day which perfectly frees , and fully delivers a good Man from the many Vanities , and great Vexations , which the Life of Man is obnoxious to , and the Troubles and Sufferings which the Life of a Christian is expos'd to , far better than that Day which let 's him into the Possession of them ? Again , The Time when a Person has attain'd the End of his Being , made good the Hopes of others , answer'd god's and Man's expectation concerning him , walked himself in the Fear of the Lord , brought up Children in the Nurture and Admonition of the Lord , walked worthy of his Vocation , fill'd up every Relation with suitable Duties and Graces , serv'd his Generation according to the Will of God , liv'd and acted with reference to Eternity ; The Time when he most willingly leaves this wicked World , and leaves an holy Seed to stand up in his room and stead ; leaves a good Name , and a good Example behind him , and goes to Heaven , to the Spirits of just Men made perfect ; goes to God his heavenly Father , and to Christ his Redeemer , to receive the gracious and glorious Reward of all his Works and Labours , and the Crown he has striven and contended for ; Surely the Day when this falls out , which is the Day of his Death , gives cause of more abundant Comfort , than can the Day of his Birth , together with all the Daies of his Life . Is not that Day better , wherein a Man has truly and really answered the Ends of Life , than that in which he only began at first to live ? Is not that Day better , in which he has fully and compleatly acted his Part well , quitted and behav'd himself like a Man and Christian , and is gone off the Stage of this lower world with Credit and Esteem , Approbation and Applause of God himself , good Angels , and Men ; than the Day of his first appearing upon the Stage or Theater of this World , in a way of Probation and Trial , and in Hope of his future good Performance ? Is not the Day of his actual Admission , and honourable Reception into a blissful Condition and happy Mansion , far better than the Day of his Entrance into a State of Preparation for it ?

Think well with thy self , what a joyful Day , what a [z] [z] Cùm ecquid lumen molestiae afferret ? rogarent : pectus tangens Oecolampadius , abundè lucis est , inquit . Melch. Adam . in vita Oecolamp . p. 56. lightsome Hour , what a Time of refreshing it will be to thee , to be able to say with thy Saviour , a little before thy Departure , * * Joh. 17.4 . Father , I have glorified thee on Earth , I have finished the Work which thou hast given me to do : And with the Apostle St. Paul , † † 2 Tim. 4 6 , 7. The Time of my Departure is at hand . I have fought a good Fight , [a] [a] Vixi , & quem dederat cursum fortuna peregi . I have finished my course , I have kept the Faith . ‖ ‖ 2 Cor. 1.12 . My rejoicing is this , the Testimony of my Conscience , that in Simplicity and Godly Sincerity , I have had my Conversation in the World : To say with Hilarion , ( as St. Jerom reports in his [b] [b] Egredere anima , quid times ? Egredere , quid dubitas ? Septuaginta prope annis servisti Christo , & mortem times ? Hier. in vita Hilar. Life ) Go out my Soul , why art thou afraid ? go out , why lingrest thou ? thou hast served Christ well nigh these seventy Years , and dost thou now fear Death ?

To see , that it has been to thee * * Phil. 1.21 . to live Christ , and to be able to look on thy Death as thy Gain : And , with good old [c] [c]

His Life inserted among Mr. Clark's Lives of ten emin . Div. p. 123.

When his good Sister said to him in his Sickness , Brother , I am afraid to leave you alone ; Why , Sister , ( said be ) I shall , I am sure , be with Jesus Christ when I die . Ib. p. 123 , 124.

Dr. Gouge , in thy last Sickness to term Death , thy best Friend next to Jesus Christ : With † † Phil. 1.23 . St. Paul , to desire to depart ; and to be ready to utter such Language as this ,

Oh loose this Frame , this Knot of Man unty ! That my free Soul may use her Wing , Which is now pinion'd with Mortality , As an entangled hamper'd Thing .

As the pious [d] [d] Home . Mr. Herbert pathetically expresses it in one of his sacred Poems .

Dwell upon these Considerations , That the Loss and Misimprovement of Time will make a Death-bed uneasy to you , and that the right redeeming of time will render a Death-bed comfortable to you ; And this will be very apt to move you to prepare for Death , by dying to Sin , dying to the World , and living to Righteousness , before you die : 'T will help you to live every Day so indeed , as others wish that they had liv'd , when they come to lie upon a Death-bed : To live so now , that you may with comfort think of dying , and may be freed from the slavish Fear of Death , and be held no longer ‖ ‖ Heb. 2.15 . in bondage by it ? 'T will cause you to live the Life of the Righteous , that so you may die the Death of the Righteous ; die safely , and die comfortably : 'T will make you careful to set , not only your House , but your Heart in order , your Life in order ; and so to dispatch your work and Business , that when you come to die , you may have nothing to do but to die , and freely and cheerfully to resign your Spirit to the Father of Spirits , and to surrender your Soul to your faithful Creator , and gracious loving Lord Redeemer . In a Word , it will enable you so to live , that you may have * * Prov. 14.32 . Hope in your own Death ; and that when Friends shall mourn for your Departure , they may not sorrow without † † 1 Thess. 4.13 . Hope .

And so much shall suffice for your Direction as to your Meditation of Death , your own particular Death , in order to your Redemption of Time .

2. Meditate here moreover of the general Dissolution of all Things , at least in this inferiour World .

Think well of what (*) (*) 2 Pet. 3.11 . St. Peter informs you , that all these Things shall be dissolved . Consider , that the Description which is there given of this Dissolution , is too august and [e] [e] Dr. ore's y st . of Godl p 214. big by far for so small a Work as [f] [f] Of which Dr. Hammend in e●prets it . the Destruction of the City of Jerusalem : That the Scoffers arguing there against the Promise of christ's coming , ( that (†) (†) Verse 4. all Things continue as they were from the Beginning of the Creation ) does clearly shew , that this Coming of Christ was not understood by them ( and consequently not by St. Peter ) of the Burning of a City by War ; a Thing , which might as probably and easily happen to Jerusalem , as it had already fallen out in many other Places of the World : But of the final glorious Coming of Christ to judge the World ; which [f] [f] Superest i 'e ultimus & perpetuus judicis di s ; ille nationibus insperatus , ille derisus , cùm tanta secult vetusta , & tot ejus nativitates uno ignt haurientur . Tertull. lib de Spectae , cap 30. Judgment the Conflagration of the Earth is to attend .

Think very seriously with thy self , that * * Verse 7. the Heavens and the Earth which are now , are reserved unto Fire : How † † Verse 10. the Heavens shall one Day pass away with a great Noise , and ‖ ‖ Verse 12. being on Fire shall be dissolved , and the (*) (*) Verse 10 , 12. Elements , or [g] [g] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ordine mitiari incedo . The host of the Aethereal Heavgens are the Stars and Planets : The Host of the Aereal Heavens are Clouds and Meteors , Fowls and flying Creatures . Hosts , shall melt with fervent Heat ; the Earth also and the Works of Nature , or Art , that are therein shall be burnt up . That though the superiour , Aethereal , starry Heavens may be exempted , ( as [h] [h] He that considereth both the super-eminent Nature and Immensity of the Aethereal Heaven , and of those innum rable Bodies therein , in regard of which the whole Sublunary World is but a Point or Centre ; and that it no way can be prov'd that ever those Bodies received any Curse for Man's Sin , or Contagion by the World's Deluge , or that any Enemies of God dwell in them to pollute them ; He that considereth this will not easily be induced to believe that the Fire of the Day of Judgment shall burn them . It remaineth therefore that the Sublunary Heavens only with their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are to be the Subject of this Conflagration , Mr. Mede's Works , p. 614 , 615. some with probable Reason conceive ) yet , that without dispute or doubt , [i] [i] Dr. More 's Myst . of Godl . p. 231. the Globe of the Earth , and the circumjacent Air , with all the Garnishings of them , shall be burnt up : That this Air and Earth shall be strangely and wonderfully alter'd , though not annihilated : That the present Order , and comely Beauty of the Compages and Frame of this visible lower World shall be dissolv'd : That this great House , and goodly Building , made for Man to dwell in , shall be taken down , and all the Furniture wherewith it was fitted for his Use and Service shall be destroyed .

That it will be an Act of Wisdom for God to abolish these Things , when the Time appointed for Probation and Trial of immortal Spirits cloathed with Flesh is ended and expired ; and Men shall enter into so different a State , in which there will be no need of any Thing that serves and ministers to this terrene and animal Life .

And though God think good to continue this World for a while , that it may be a Theater whereon his Wisdom , Goodness , Mercy , Patience , and other his glorious Attributes may be displayed and made conspicuous ; yet it is convenient and reasonable , that this Stage of God's Acts and Works of Providence , when all is finished , should be taken down .

And think yet farther ; That it will be an Act of Justice for God to do this : That though he Sin , yet he does not revoke the Sentence ; but in due Time will execute Judgment and Vengeance upon it , for the first Sin that Man committed , and for all the rest that have been acted in it : That Man , not only being a Tenant at will , but having unworthily broken his Covenant , and forfeited his Possession by breaking the Articles of his Lease ; his Lord at last will turn him out of Doors , or rather pull down his House about his Ears , and not suffer it to be alwaies a Nest of Rebels and Covenant-breakers :

That this World , the Creature , made for the Use of Man , being defiled and abused by him to serve him in his Sin ; when the Sins of the Inhabitants of the Earth ( as of the * * Gen. 15.16 . Amorites of old ) shall arrive to a * * Gen. 15.16 . Fulness , when once the rebellious Generations of Adam shall have fill'd up the Measure of their Iniquities , and are ripe for Judgment ; the Day of Dissolution will then certainly come , called expresly † † 2 Pet. 3 7. the Day of Judgment and Perdition of ungodly Men : That then the wicked , and abominable Men , shall be burnt in the Place of their Wickedness , and the Objects and Instruments of their Sin shall be destroyed with them , and become the Instruments of their Punishment : For so , the Garden of Eden , wherein Man was at first plac'd , was destroyed and defac'd , when once he had sinned in it . And what more usual even among Men , than to order the Execution of notorious Malefactors , in the Places where they have committed their Wickedness ; and to sentence the Houses wherein themselves and their Families liv'd , to be demolished ? ‖ ‖ Dan. 3.29 . Their Houses shall be made a Dunghill .

You have heard of great and terrible Fires in the World , and of famous Cities consum'd thereby ; and have seen not many Years since the devouring desolating Flames of London , the Metropolis and chief City of our Nation : But think with thy self , that all this is nothing at all to that great Fire , which one Day God will kindle , at once setting Heaven and Earth in a Flame together .

Let me here assist your Meditation , by proposing and presenting to you a notable Description , given by a very learned [k] [k]

Dr. More 's Myst , of Godl . p. 238.

Concerning the Partibility of the Conflagration of the Earth , See there Book 6 , c. 7 , 8.

Doctor , of the general and final Conflagration of the Earth : Christ will cause , saies he , such an universal Thunder and Lightning , that it shall rattle over all the Quarters of the Earth , rain down burning Comets and falling Stars , and discharge such Claps of unextinguishable Frie , that it will do sure Execution wherever it falls ; so that the Ground being excessively heated , those subterraneous Mines of combustible Matter will also take Fire : which inflaming the inward Exhalations of the Earth will cause a terrible Murmur under Ground , so that the Earth will seem to thunder against the tearing and ratling of the Heavens , and all will be fill'd with sad remugient Echo's : Earth-quakes and Eruptions of Fire there will be every where , and whole Cities and Countries swallowed down by the vast gapings and wide Divulsions of the Ground . — And this fiery Vengeance shall be so thirsty , that it shall drink deep of the very Sea ; nor shall the Water quench her devouring Appetite , but excite it . — Wherefore the great Channel of the Sea shall be left dry , and all Rivers shall be turned into Smoak and Vapour ; so that the whole Earth shall be inveloped in one entire Cloud of an unspeakable Thickness , which shall cause more than an Egyptian Darkness , clammy and palpable to be felt , which added to this choaking Heat and Stench will compleat this External Hell .

Consider , how the Scripture testifies that God will do this ; and the Power of God assures us that he can do it ; for nothing is hard or difficult to him , much less impossible . Think of the Creation , God's raising and building this Frame of the World out of nothing ; and reason thus with thy self ; Cannot he that made it by the Word of his Power , easily dissolve it ? And argue further in this manner ; Cannot he that destroyed the old World by a Floud of Waters , destroy this by Fire , and cause this to die of a Feaver , as the did of a Dropsy ? Cannot he that turned Sodom and Gomorrah into Ashes , do the like with the World it self also ? Is not he that made Mount Sinai shake and smoak , at the giving of the Law , able to dissolve all these Things ?

The close and intent Meditation of this general Dissolution , will clearly convince thee , that Sin is an evil and a bitter Thing ; and will move thee to hate and abhor , to shun and avoid Sin , which is of a Nature so mischievous and destructive , which is the meritorious procuring Cause of so dreadful a Judgment ; which not only of old brought the Floud of Water upon the World of the Vngodly , and forced down Gehennam de Coelo , ( as Salvian speaks ) caused God to rain Hell-sire and Brimstone from Heaven * * Jude 7. 2 Pet. 2.5 , 6. upon Sodom and Gamorrah , and miserably destroyed Jerusalem , and the Temple , and turned their fruitful Land into a barren Wilderness ; but will one Day set this World on fire , and put it in a flame , and turn this stately Structure and beautiful Frame into a rude confused Chaos .

The deep and earnest Thoughts of this will affect and influence thy Heart and Life , and quicken thee exceedingly to all Sincerity , Diligence , and Zeal in the Exercise of Godliness ; to an holy Fear and Aw of him who can and will destroy the World : 'T will constrain thee to use the Words of the Apostle , and to say in good Sadness , * * 2 Pet. 3.11 . Seeing then that all these Things shall be dissolved , what manner of Person ought I to be in all holy Conversation and Godliness ? Seeing this Destruction shall thus involve all , what an engagement does this lay upon me to live the most pure strict Life that ever Man liv'd ? It will incite thee , by a constant course of true Piety , wisely to provide for thy Escape in that Day , to save and secure thy self from the Evil and Danger of it , that thou maiest not be undone by this general Dissolution , nor suffer Loss in this Conflagration , nor perish in this Burning : 'T will put thee in mind to sit thy self for this Day of Dissolution of all Things , by getting the Works of the Devil throughly dissolved in thee , and the Kingdom of God set up and established in thy Soul .

The due Consideration of this general Dissolution , and final Conflagration , will certainly keep thee from setting thy Heart inordinately upon any outward earthly Things , from heaping up Treasure to thy self here , from dreaming that any of thy Houses here shall continue for ever , from having unlimited everlasting Affections for flitting , fugitive , transitory Things ; for the World , the † † 1 Cor. 7.31 . Fashion of which passeth away ; or , for the Things of the World , which either ‖ ‖ Col. 2.22 . perish with the present using , or must at last be burnt up in the general Conflagration . It will preserve thee from placing thy Heaven and Happiness in any Thing here below ; from being transported , and infinitely pleased with thy convenient Situation , thy well-built House , thy pleasant Gardens , fruitful Grounds , rich Furniture , gorgeous Apparel , store of Provisions , and all manner of Accommodations as to earthly Possessions , and outward Enjoyments ; since all those Things , which sensual and voluptuous Persons now take excessive Delight in , shall be demolished at the great Day ; and they themselves shall then like Bees be smother'd in their own Hives .

This Meditation will enforce thee to make this Inference and Conclusion ; Shall all this Frame be certainly dissolv'd ? then surely this is not the Place of my Rest : I will be wiser hereafter than to take this World for my Dwelling-house ; I will only look upon 't as my Cottage , my Tent and Tabernacle , wherein as a Pilgrim I am to sojourn for a Time : Nor will I reckon the Things of this World my Goods , but only my Lumber , which I can easily bear the Loss of : I will presently put my self in a [l] [l] Mundus ecce nutat & lab tur , & ruinam sui non jam senecture rerum , sed fine testatur : & tu non Deo gratias agis , non tibi gratutaris , quòd exitu maturtore subtractus rutuis , & manufragtis , & plagis imminentibus extaris ? Cypr. Serm 4. de Mortai . readiness to leave and forsake this Place which is so near to ruin , and shortly will surely be burnt up . I have no continuing City here ; I will therefore seek one to come , look after an heavenly Countrey , set my Affections on Things above , make sure of an enduring Substance , of something much more certain and lasting than any of the Enjoyments of this World : I will labour by charitable laying out , to lay up a Treasure in Heaven , quite out of the reach of this terrible Burning ; To store up such durable Riches , as neither Moth nor Rust can now corrupt , nor Thieves break through and steal , nor this flaming raging Fire be ever able to devour : I will make it my constant Care to provide , that as when the little House of my earthly Tabernacle shall be dissolv'd ; so when this great House of the World , and its fair Furniture shall be destroyed , I may have another , a better House to receive me , * * 2 Cor. 5.1 . an House not made with Hands , eternal in the Heavens .

I find [m] [m] Homil. 7. de Poenit. St. Chrysostome discoursing much to this Sense and Purpose ; If some body should give notice to thee , that this City in which thou livest would all fall down within a Year , or should very quickly be destroyed ; and that it and all Things in it should utterly be consum'd with Fire , and nothing at all be lest unburnt ; and that of necessity thou must depart hence , and go into another City , in which thou shouldst spend thy whole Life ; and in which thou shouldst have nothing at all to sustain and relieve thee , but such Goods only as thou shouldst send from hence thither ; If thou shouldst undoubtedly believe this , no reason certainly could ever induce thee to hord up Treasures in this City , to begin to build a great House here , to plant a Vineyard , to set Gardens and Groves : but thou wouldst bend and turn all thy Thoughts , and use and apply all thy Endeavours , to transmit all into that City , into which thou knewest thou shouldst thy self be forc'd to remove .

The second of the four last Things proposed as the subject Matter of Meditation in order to the right Redemption of Time .

II. Proceed to meditate of a future and final Judgment .

Think ,

1. That such a Thing will certainly be . 2. That the Time of it is to us as uncertain as can be .

1. Consider seriously of the Certainty and Necessity of a Judgment to come in another Life . Think how the common universal Consent of all Ages of the World avouches and declares it : That the very Heathens had natural express Notions of a final Judgment , and a future Reward or Punishment [a] [a] See Dr. Jackson 3 vol p. 379 , 384 , 385 , 389. which made some among them prefer the Exercise of Vertue and Goodness before the Enjoyment of this mortal Life , and the outward Comforts of it ; and abhor the Practice of any Dishonesty more than Death .

And do but give Audience to your own Conscience , and you will find internal Experiments , sufficient to convince you of a Judgment to be looked for after this Life ; to cause you to conclude , that the private Session kept in the Conscience of a Sinner here , is but the Antecedent and Fore-runner of a publick and general Assize : That Conscience ( which is God's Deputy , and keepeth Court for him here ) does but begin now , what God hereafter at the great Audit will himself complete and finish . Look upon the secret Checks and Rebukes of thy own Conscience , upon thy Commission of any base or unworthy Action ; and upon the inward Applauses and Gratulations , the hidden Joys and Exultations of thy Conscience , upon the Performance of any laudable vertuous Action , to be so many Tasts and Pledges , Earnests and Assurances of a twofold Sentence or Award , that shall be given at the Last Day ; and some Suggestion and Intimation of that Horrour and Confusion that shall seize upon the Wicked , and of that Peace and Comfort which the Righteous shall be filled with at the general Day of Judgment . Consider , how thy Conscience reflecting upon thy past Actions , does not only allow and approve thy good Actions , but does also create a wonderful Boldness and Confidence in thee ; and does not only disapprove thy evil Actions , but does also breed a strange Dread , beget a fearful Expectation and Terrour in thee ; and all this without relation to any Thing either to be suffered or enjoyed in this Life : and therefore that Conscience is not only a Judg in this Life , but is also a Witness , bound over to give Testimony for or against thee , at some Judgment after this Life to pass upon thee .

Consider moreover , That the many remarkable particular Judgments , inflicted by God either upon Nations , or Cities , or Persons here in this World , do not obscurely seem to signify and foroshew , that a general Judgment shall surely come and certainly pass upon the whole World , and that Justice shall be infallibly executed upon all final impenitent Rebels hereafter .

And consider yet farther , That in reason there must be a future final Judgment , that God at present may [b] [b] The necessity of this Principle to the Government of Mens Lives and Actions , is the ground of that Saying amongst the Rabbins , that Paradise and Hell are two of the seven Pillars upon which [ God is said to have founded the World . As if it could not be upheld without such a support . Bp. Wilkins Princip. and Dut of Nat. Rel. p. 170. rule and govern the rational World , by giving notices of future Rewards or Punishments , which all must unavoidably be adjudged to : And that God may one day salve the Honour of his own Attributes ; that though Things seem to be carried very unequally here in this World , and Judgment be never fully executed here ; but the Wicked are often suffered to escape , and the Good and Upright are frequently afflicted and evil-intreated ; yet all may be rectified and regulated at last ; and God may openly and evidently appear to be just in punishing the Wicked and Ungodly , and good in owning and rewarding every truly vertuous and righteous Person : And so , may not only vindicate and right himself , but justify and right his People too , in the Eye and Face of all the World .

And then go on to think of Scripture-evidences and Testimonies ; That * * Heb. 9.27 . after Death the Judgment : immediatly after Death , a particular Judgment . Think of that awakening , startling Summons , † † Luke 16.2 . Give an Account of thy Stewardship : for thou mayest be no longer Steward . Alcibiades in Plutarch coming to Pericles his Door , and hearing that he was busie and solicitous about making his Accounts to the Athenians , [c] [c] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plut. Apophthegm . p. 180. said , It rather concer'd him to study how he might best put by his Accounts , and avoid the giving of them up : But assure thy self , there is no declining of it here . Consider , that God has * * Acts 17.31 . appointed a Day , a Day of general Judgment , in the which he will judg the World in Righteousness , by that Man whom he hath ordained : And that we † † 2 Cor , 5.10 . must all appear and ‖ ‖ Rom. 14.10 . stand before the Judgment-seat of Christ : not only appear in Person ( as those do that are cited into a Court ) but be laid open and made manifest , as the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies : have our Heart and Life ript up , and all our Thoughts , Words and Works presented to our own view , and expos'd to the view of others ; disclosed and discovered before Men and Angels . That (*) (*) Rev. 20.12 . the Books shall then be opened : the Book of God's Omniscience , and the Book of every Man 's particular Conscience : That the Rolls or Records of all our Actions shall be produc'd , and we shall be judg'd out of those Things that are written in the Books . That we must all appear before the Judgment-seat of Christ , that every one may receive the Things done in his Body , that is , the due Reward of the Works done in his Body , or in the State of Conjunction with the Body , according to , or by way of Retribution to , what he hath done , whether it be good or bad .

The sober serious Consideration of a most impartial Judicature and Tribunal , will mightily awe thy Soul . Felix himself trembled , when St. Paul reasoned (†) (†) Acts 24.25 . of a Judgment to come . I have read a [d] [d] M. , Marshal's Serm. on 2 Kings 23 , 25 , 26. p. 20 , 21. Story of a certain King of Hungary , who being on a Time marvellous sad and heavy , his Brother would needs know of him what he ailed : Oh Brother , saies he , I have been a great Sinner against God , and I know not how I shall appear before him , when he comes to Judgment . His Brother told him , they were but melancholy Thoughts , and made light of them . The King replied nothing at the present , but in the dead Time of the Night sent an Executioner of Justice , and caused him to sound a Trumpet before his Brother's Door , which according to the Custome of that Countrey was a Sign of present Execution : This Royal Person hearing and seeing the Messenger of Death , sprang pale and trembling into his Brother's Presence , beseeching the King to let him know wherein he had offended . O Brother , replied the King , thou hast loved me , and never offended me ; and is the sight of my Executioner so dreadful to thee ? and shall not I so great a Sinner , fear to be brought to Judgment before Jesus Christ ?

The frequent Meditation of a Judgment to come , will exceedingly move and affect thee , and cause thee to live and act suitably and answerably to thy belief of it : 'T will keep thee from spending thy Time and talk in rashly judging others , * * Mat. 7.1 . lest God severely enter into Judgment with thee : 'T will awaken thee to endeavour to do every Thing , as one that is [e] [e] Semper ita vivamus , ut rationem reddendam nobis arbitiemur . Tussius apud Lactant. de veto coltu , l. 6. §. 24. accountable for all he does : 'T will put thee upon examining and calling thy self to an Account : and cause thee to get all thy Accounts ready against the great Audit : 'T will help thee to judg thy self here , that thou maiest not be judged and condemned hereafter at the great and last Day : It will excite and stir thee up to Repentance , and provoke thee to the Performance of a course of new and sincere Obedience ; to make that Law the Rule of thy Life , which God will make the Rule of his Judgment .

The Wise Man makes this an Argument to induce Men to * * Eccl. 12.13 . fear God , and keep his Commandments , that God will bring every Work into Judgment , with every secret thing , whether it be good , or whether it be evil . St. Paul very earnestly press'd the Athenians to Repentance , by this most powerful and cogent Argument , drawn from the Certainty of a future Judgment ; † † Acts 17.30 , 31. God now commandeth all Men every where to repent : because he hath appointed a Day in the which he will judg the World in Rigteousness . And this was the Reason of the Apostles Labour , of all his Ambition and Design to be ‖ ‖ 2 Cor. 5.9 , 10 , 11. acceptable to God , whether living or dying ; because we must all appear before the Judgment-seat of Christ : Yea , this was the Ground of all his Industry and Painfulness in the Ministry ; Knowing therefore the Terrour of the Lord , we perswade Men , saies he ; Considering the Dreadfulness of this Appearance of God , we strive to bring Men to embrace the Truth , and to live as those that are thus to be judged . And in Hope of a Resurrection to a Judgment of Absolution , (*) (*) Acts 24.15 , 16. herein did he exercise himself to have alwaies a Conscience void of Offence toward God , and toward Men : he knew , if Conscience absolv'd him in this Life , it would also under God acquit him in the other . Thy † † Tit. 2.12 , 13. earnest looking for the glorious Appearing of the great God , and our Saviour Jesus Christ , is apt to engage and prevail with thee to deny Vngodliness and worldly [f] [f] Nec me revoeabat à profundiore voluptatum carnalium gurgtte , nisi metus mortis & futuri judicit tut ; qut per varias quidem opiniones , nunquam tamen recessit de pectore meo . Aug. Conf. l. 6. c. 16. § 1. Lusts , and to live soberly , righteously , and godlily in this present World .

Thy thinking of Judgment , will make thee careful of thy Thoughts , because God will judg the Secrets * * Rom. 2.16 . of Men , and † † 1 Cor. 4.5 . manifest the Counsels of the Hearts . And render thee watchful over thy Words , because of all thy ‖ ‖ Jude 15. hard Speeches , and of every ‖ ‖ Jude 15. idle Word thou must give an account ; and ‖ ‖ Jude 15. by thy Words thou shalt be justified or condemned : And will cause thee to be circumspect in all thy Waies , and narrowly observant of all thy Actions ; because Christ will come to (†) (†) Ibid. convince Men of all their ungodly Deeds ; and thou must be judged according to thy Works .

Didst thou faithfully mind thy self of a future Judgment , thou wouldst not be so frothy and foolish in thy Speeches , so vain and profane in thy Merriments , so deceitful in thy Trade , so formal in thy Duties : thou wouldst not sottishly sleep , or impertinently muse , or irreverently talk out Sermons , nor mumble and huddle over thy Praiers like so many Ave-Marie's : Thou wouldst certainly think , and speak , and act ; buy and sell , hear and pray , carry thy self in thy Dealings with Men , and in thy Devotions to God , as one that must give an account of thy self to God .

O think and say at the End and Close of every Day , Now I have one Day less to live , and one Day more to reckon for . It is [g] [g] Apophthegms collected by George Herbert in his Remains . reported of Ignatius Loyola , that he used to say , when he heard a Clock strike , There 's one Hour more that I have to answer to God for . Such a good Meditation concerning the past Hour , would surely quicken thee to spend the following and succeeding Hour much better .

To conclude this particular ; Consider thou art to be judged by Christ ; and surely then thou wilt not be ashamed of him now , lest he be ashamed of thee another Day : Thou wilt wisely labour for an Interest in him , who is to be thy Judg ; that when the Devil shall accuse thee , thou maiest have an Advocate to plead for thee , and the Judg himself to befriend thee , and to deal according to the Mildness of the Gospel with thee : Thou wilt hear and receive his Commands now , that thou maiest hereafter hear the Sentence of Absolution from him : Thou wilt endeavour so to live , that thou maiest look upon the Day of Judgment as the Time of thy Refreshment , and maiest * * 2 Tim. 4.8 . love the appearing of thy Lord and Judg.

The eminently holy [h] [h] In his Life written by his Brother Mr. James Janeway , p. 95 , 96. Mr. John Janeway , sometime Fellow of King's Colledg in Cambridg , had very [i] [i] At about 20 , for he died between 23 and 24 , and this was his Condition for about 3 Years before he died , p. 97 , 120. early arriv'd and attain'd to such an high pitch and great measure of spiritual Readiness , and heavenly Preparedness , that when once there was much Talk , that one had fore-told that Doom's-Day should be upon such a Day ; although he blamed the presumptuous Folly of the false Prophet , yet supposing it were true , What then , said he ? What if the Day of Judgment were come , as it will most certainly come shortly ? If I were sure the Day of Judgment were to begin within an Hour , I should be glad with all my heart . If at this very instant I should hear such Thundrings , and see such Lightnings , as Israel did at Mount Sinai , I am perswaded my very Heart would leap for joy . But this I am confident of , through infinite Mercy , that the very Meditation of the Day hath even ravished my Soul , and the Thought of the Certainty and Nearness of it is more refreshing to me than the Comforts of the whole World . Surely nothing can more revive my Spirits than to behold the blessed Jesus , the Joy , Life and Beauty of my Soul . Would it not more rejoyce me than Joseph 's Wagons did old Jacob ?

O let us labour to be like him . Let 's love Christ's Laws , that we may not dread , but love his appearing , when he shall come to reckon and call to an account for our Observation or Violation of them . Let us love the Appearing and Manifestation of Christ in his Ordinances , his Word and Sacraments : love the Appearing , Enlargement and Encreasing of his spiritual Kingdom in the World : love his Appearing in the Hearts and Lives of his most saithful and obedient People : love his Appearing in our Houses and Families , and his being formed and inthroned in our own Hearts , and in the Hearts of our nearest and dearest Friends and Relations ; and by earnest and ardent Desire even hasten the coming of the Day of God , long for the second coming of the Lord Christ , when he shall appear without Sin unto Salvation , and very heartily pray and say , * * Rev. 22.17 , 20. Come , Lord Jesus , come quickly : When wilt thou † † Joh. 14.3 . come again , and receive us unto thy self , that where thou art , there we may be also ?

Thus I have offer'd to your best Consideration the Certainty and Necessity of a future and final Judgment .

2. I come now to lead you to the Meditation of the great Vncertainty , as to us , of the Time and Season of this Judgment . O think with thy self , that the Son of Man * * Luke 12.40 . cometh at an Hour when you think not : That Christ saies , † † Rev. 16.15 . Behold I come as a Thief : That thou ‖ ‖ Mark 13.33 . knowest not when the Time is : That (*) (*) Mat. 24.42 . & 25.13 . thou knowest neither the Day nor the Hour wherein (*) (*) Mat. 24.42 . & 25.13 . your Lord , (*) (*) Mat. 24.42 . & 25.13 . the Son of Man cometh ; to particular Judgment , at the Day of Death ; or to general Judgment , at the End of the World . That there are indeed Signs of the Times , which shew when it is near ; which the Faithful are to observe and take notice of , to be instructed by , and to gather comfort from ; But that the punctual and precise Time is hid from us : And that a considerable Latitude being to be allowed in the Accounts of Time , both as to the Beginning and Ending of them ; we can therefore take no exact Measures , nor six directly upon the very Time and Day , that God hath set in his own purpose to judg the World in .

And here 't will be useful to thee to consider , that ( as St. Austin speaks ) [k] [k] Ideo later ultimus dies ut abserventur omnes dies . The last Day is conceal'd and kept secret from thee , that all other Daies may be observ'd , well-spent and improved by thee ; and that there may be a due Trial of thy Faith , and Patience and Obedience , by a Course of holy Living : Whereas if thou knewest certainly the just Term of thy Life , and how long it would be before thou shouldst be called to be judged ; thou mightst too probably take Occasion from it , to defer and put off thy Conversion and Repentance to a few Daies before Death and Judgment , and to live idly , loosly and voluptuously , all the Daies of thy Life , till the very last .

But surely thou wilt reckon now , That the great Vncertainty of Christ's coming is a notable Spur to Vigilancy and Watchfulness : That now not being secure any one Moment , 't is thy Wisdom to stand upon thy Watch continually , lest Christ come at a Time when thou doest least expect him , and find thee in a Posture uncapable of Mercy from him , unqualitied to receive Benefit by his Coming .

Frequently and intently think , that the Time of thy Death and particular Judgment is very uncertain ; That thou * * Mark 13.35 . knowest not when the Master of the House cometh ; at Even , or at Midnight , or at the Cock-crowing , or in the Morning : whether he will call thee in the Daies of thy Youth , or in the Midst of thy Daies , or in elder Years ; — Whether he will take thee in thy Bed , or at thy Table , or in a Journey ; At what Time , or by what Means he will cite and summon thee to leave this World , and to come to Judgment . Consider , that thou maiest drop into thy Grave before the fall of the Leaf from the Tree ; Yea , that though now in perfect Health , thou maiest be dead , [l] [l]

Qend in die judicii futurum est omnibus , hoc in singulis die mortis impleter . Hier. in c. 2 Joelis .

Tunc unicuique veniet dies ille , don venerit ei dies ut talis hinc exeat , qualis judicandus est illo die . Aug. ep. 80.

and doomed and damned before the next Lord's-day : that this very Day , this Hour thy Soul may be required of thee , and be presently judged to Heaven , or Hell , and pass immediatly into an unchangeable State and Condition ; And that the particular Judgment will consign thee over to the general Judgment , which will be conform to , and a Confirmation of the former for ever : And this will raise and quicken thee to watch alwaies , lest coming suddenly he find thee sleeping , secure in thy Sins ; lest that Day come as a * * Luke 21.35 . Snare upon thee ; and when thon shalt † † 1 Tless 5.3 . say , Peace and Safety ; then sudden Destruction come upon thee , as Travail upon a Woman with Child , and thou canst not escape . This will cause thee to take heed to thy self , lest at any Time thy Heart be over-charg'd with Surfeiting and Drunkenness , and the Cares of this Life , and so that Day come upon thee unawares : To dread the Thoughts of being surprized and taken unprovided by the great and just Judg of Angels and Men. This will help thee to be constantly careful , as to thy Person , that it be such as may find acceptance in that Day ; and careful as to thy Employment , that it be such as is suitable to thy Expectation of Christ's Coming , and sit to be approved by thy Lord : To be alwaies in a readiness to receive thy Summons , and give up thy Accounts : To reason and argue thus with thy self ; It Christ's Coming should surprize me in such a Course of Sin , what a woful Case should I then be in ? Shall I dare to live in that State , which I shall tremble to be found in at the Day of Judgment ? Represent thy Judg as standing at the Door , and this will excite thee to watch and pray alwaies , that thou maiest be * * Luke 21.36 . accounted worthy to escape the Sentence of Condemnation , and to stand before the Son of Man : To pray God to make thee such a wise Virgin , as may timely take care to trim thy Lamp , to furnish thy Vessel with the Oil of Grace , to put on the Wedding-garment , and to get thy self arraied with that fine Linen , which is the Righteousness of the Saints ; that so thou maiest gladly go out to meet the Bridegroom ; and when others are unprovided and miserably excluded , thou being ready maiest be admitted by him , and enter with him into the Marriage-Chamber .

The third of the four last Things , proposed as the subject Matter of Meditation , in order to the right Redemption of Time .

III. Let Heaven and its Joys be the subject Matter of thy Meditation . And here ,

1. Think of the happy Condition of a pious Soul in the State of Separation . Consider seriously , that Christ hath † † 2 Tim. 1.10 . brought Life and Immortality to Light , through the Gospel : [m] [m]

Hodie experiar an animà sit immortalis ; said Paulus Quintus when he was about to die : A brave infallible judg indeed , that doubted of the Soul's Immortality !

Nonne vobis videtur animus is , qui plus cernat , & longius , vid●rese ad meliora proficisci : ille autem , cujus obtusior sit acies , non videre ? Cie . de sen .

That thy Soul will subsist after the Shipwrack of this Body ; and that in the State of Separation it shall not droop in an unactive Lethargy , nor be numm without Sence , void of all Apprehension and Operation , and in a drousy , sleepy , joyless , comfortless Condition till the Resurrection : An erroneous Opinion , which Pope John the 22th was so stiff and peremptory in , that he not only taught it himself , but procur'd an Order in the Vniversity of Paris , that none should take his Degree in Divinity , unless he held it . Do thou believe , and consider , that if thou beest a faithful Person , thy Soul at its Departure shall change its State for the better , and have a delightful Sense and joyful perception of its good Condition ; be * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luke 23.43 . quickly with Christ in Paradise , † † 2 Cor. 5.8 . immediately present with the Lord , and ‖ ‖ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rev. 14.13 . forthwith blessed ; be (*) (*) Luke 16.22 . carried by a Convoy of Angels into Abraham's Bosom , received to him , and entertain'd with him : That as Ambassadours , when they arrive at forreign Courts , are conducted thither by the Masters of Ceremonies , so thy holy Soul shall be translated by good Angels into a blessed Mansion , and with Lazarus be (†) (†) Verse 25. comforted in that Condition : That if thou art a just Person , thy (‖) (‖) Heb. 11.23 . Spirit shall then be made perfect : thy Vnderstanding be cleared from Ignorance and Errour , enlarged and illustrated at thy Departure ; thy Will be endowed with exact Conformity to the Will of God , and with perfect Liberty from all Servitude of Sin , and be troubled no more with doubtful Choice , but fully embrace the Chief Good ; thy Affections be duely and firmly plac'd ; thy Spirit be [n] [n]

The Oracle told Amelius , enquiring what was become of Polinus 's Soul , that he was gone to Pythagoras , and Socrates , and Plato , — 'T was a comfort to Socrates , that after Death he hoped to see Homer , Hesiod , — O praeclarum diew , cùm ad illud animor um concilium , 〈…〉 sear , & cùm ex hac taròa & colluvione discedam ! 〈…〉 seu de S●n.

Socrates Critoni — Amicos , inquit , hinc diseedens in eniam , vobis aut similes aut e●●am meliores , ne vestrà quid m 〈◊〉 diu curiturus , quandoquidem ros 〈…〉 estis 〈◊〉 , E●asm . Apophth . l. 3.

gather'd to blessed and perfected Spirits , and be made it Welf equal to the Angels , and so become sit Company for them : That thy Soul shall be in an happy Condition , and be secure , and certain that it shall never be dispossess'd and ejected out of it , depriv'd or bereaved of it .

Such Thoughts as these will never suffer thee to let thy Soul sleep in thy Body , which will surely wake when it is out of it . This Meditation is likely to preserve thee from living and acting sensually and brutishly , as if thy Soul were material and mortal , and capable of no greater Happiness , or higher Preserment than to be imprison'd and buried in this gross dull Flesh . This will cause thee to take care , that thy Soul may exercise and maintain a due Superiority over thy Body ; that thy Soul may * * 1 Cor. 9.27 . keep under thy Body , and bring it into subjection , and not be servilely and sordidly subject to it ; since thy Soul is able to live without it , and shall from the Day of Death till the Day of Resurrection live better without it than ever here it liv'd with it . This will mind thee to bring thy Soul , which is a Spirit , to converse now with the Father of Spirits , and help thee to live like an Angel here on Earth , who after Death shalt be as an Angel of God in Heaven . Farther ; the Consideration or a State of Bliss to departed Souls , will make thee labour to become fit for this State , by getting thy Soul made like to God by true Holiness , that God may love his own Image and Likeness in thee , and delight to do good to the Soul he loves : By striving to lead a good and holy Life here , which is by the Ordination of God the direct and ready Way to an happy and eternal Life hereafter : By looking that every Action and Carriage of thy Life , be worthy of thy Hope of eternal Life .

[o] [o] See to this purpose Mr. Baxter's Reas. of the Christ . Rd. 1 part . p. 138 , 139. If a State of glorious Immortality were but a Likely hood and Probability , you would notwithstanding , in all reason , do any thing , suffer any thing , part with any thing , that if at last it should prove a reality , you might make sure of it , and render your self capable of obtaining and enjoying it : because if it should prove true , and you should miss of it , no present Enjoyment could any way countervail the Loss of an eternal State of Bliss . And if it should not prove true , the denying thy self these earthly sensual Pleasures would be no considerable Loss , or great Unhappiness to thee : 't would be but the Loss of a transitory , short , impure , imperfect Pleasure , which even in this World has Pain and Torment mixt with it , and has often sad Rellishes , and a bitter Farewel at the End of it . If there were but a bare Probability of such a State , the most obscure Notices , and thy uncertain Hopes of it , were enough to make thee diligently look after it : Surely then thou wilt much more seek and press after it , when God has given thee an absolute Certainty of the Thing , and the highest Satisfaction that can rationally be desired of the Truth of it .

And this Meditation will be a Means , as to fit thee for thy Translation , so to make thee , with * * Phil. 1.21 , 23 St. Paul , have an earnest Desire to depart , to go hence , to go home , To breadth out [p] [p] Melch. Adam in vit. Calv. p. 100. Calvin's Ejaculaton , Vsquequo Domine ! How long , Lord ! To cry out as holy [q] [q] Aug. Cons. l. 9. c. 19 §. 4. Monica did , when she had newly been largely discoursing with her Son St. AUstin of the heavenly Kingdom , Son , as for me , I now take no delight in any thing in this Life : Quid hic facio ? What do I here ? And to use such Words as those of Mr. Herbert ,

[r] [r] Home . What have I left , that I should stay and groan ? The most of me to Heav'n is fled : My Thoughts and Joies are all packt up and gone , And for their old Acquaintance plead .

2. bend thy Mind to think of the Resurrection of the Body to a State of Glory . Consider , that as thy Soul at Death is not extinguished , so that thy dead and buried Body shall not finally perish , and be quite lost , but at last be reproduc'd and restor'd again to thee , by the Agency of an omniscient and omnipotent God : That if thou † † Joh. 5.29 . hast done good , thou shalt come forth to the Resurrection of Life ; come out of thy Grave , as Jonah out of the Whale's Belly ; as Daniel out of the Lions Den ; as Pharaoh's chief Butler , yea , as the innocent honest Joseph , out of Prison , to an high and honourale Condition .

Think , how the very same Body that fell by Death , shall be raised again at the last Day ; as Lazarus rose with the same Body which had lien in the Grave four Daies ; and as Christ rose with the same Body that was crucified and buried : How congruous it is to the Wisdom and Goodness and governing Justice of God , that the same Body , which was Partner with the Soul in good Actions , should be a Sharer with it in everlasting Rewards : That that very Body , which was the Temple of the Holy Ghost , and whose Members were the Members of Christ , and Instruments of Righteousness , and did God Service , and labour'd and suffer'd for Christ here , should be raised and rewarded hereafter : And how reasonable to conclude , that God having planted in the Soul a natural Inclination to its own Body , will surely one Day satisfy the Soul's Appetite by reuniting it to the same Body .

Think how thy Body shall rise the same for Substance , but not the same for Qualities and Endowments : that it shall be raised * * 1 Cor. 15.42 , 43 , 44 , 49 , 50. in Incorruption , in Glory , in Power ; raised a spiritual Body , and put on Immortality : That thou shalt bear the Image of the Heavenly : That this Flesh and Bloud shall be changed and altered with a perfective Alteration , that it may be capable of inheritng the Kingdom of God : That Christ shall † † Phil. 3.21 . change thy vile Body , that it may be fashioned like unto his glorious Body ; and that thou shalt ‖ ‖ Mat. 13.43 . shine forth as the Sun , in the Kingdom of thy Father .

These Thoughts will warm and affect thy Heart , and move and incline thee to study and endeavour to get thy Soul and Body fitted and qualified for a Participation of a blessed and glorious Resurrection .

To get thy Soul now transform'd , and made like unto Christ's gracious Soul , that thy Body hereafter may be transform'd , and made like unto his glorious Body : to get , I say , a sanctified Soul here , that thou maiest not sail of a glorified Body hereafter ; for the Body follows the Condition of the Soul : Not to spend thy Time , Care , Cost , Pains , in decking and adorning , in trimming and [s] [s] Qui se pingunt in hoc seculo aliter quàm creavit Deus , metuant ne cùm venerit resurrectionis dies , artifex creaturam suam non recognoseat . Cypr. beautifying thy Body , but to dress and adorn thy Soul with true Grace and Holiness here , that so at the Day of Resurrection thy Body may be made very glorious and beautiful indeed , and then may be changed for the better , never to suffer any Change more .

Yea , thy Meditation of the Resurrection of thy Body , will make thee labour to get thy Body sanctified , that it may be glorified : 'T will make thee pray , that thy * * 1 Thess. 5.23 . Body may be preserved blameless unto the Coming of our Lord Jesus Christ ; and cause thee , as thou wouldst have thy Body rais'd to Glory , to keep under thy Body here , and not to suffer its Members to rise in Rebellion against God : 'T will help thee to use thy bodily Members holily here , that they may fare well and happily hereafter : Considering how unfit it is , that God should raise the Instruments of Iniquity to a State of glorious Immortality ; How unmeet , that Christ should take that Body , which in this Life vigorously oppos'd him , and busily and violently acted against him , and fashion this wicked hellish Body like unto his heavenly and glorious Body ; How incongruous , that they * * Rom. 3.13 . that live after the Flesh , and † † Cal. 6 8. sow to their Flesh , should in their Flesh see God ; that they who use their Eyes chiefly to let in sinful Objects , should at the latter Day ‖ ‖ Job 19 26 , 27. see God for themselves , and that their Eyes should behold him with Comfort and Joy . Thy Meditation concerning the Resurrection , will direct thee to say upon any Temptation , Shall I offer to abuse and dishonour this Flesh , to abuse and dishonour God with this Flesh , which I look that God should so highly honour , and greatly glorify at the last Day ? Shall I sin against God with this Body of mine , which I hope shall shine at the Resurrection as the Sun in the Firmament , and as the Stars for ever and ever , and be chang'd and fashioned like the glorious Body of Jesus Christ ?

This will engage thee to strive with the Apostle , (*) (*) Phil 3.11 . if by any means thou maiest attain unto the Resurrection of the Dead , a Resurrection to a glorious Immortality :

To study to be just , that thou maiest be Partaker of the (†) (†) Acts 24 15. Resurrection of the Just : To labour to have part in the (‖) (‖) Rev. 20.6 . first , that thou maiest partake of the second Resurrection : [*] [*] Jo. 5.25 , 28 , 29. To hear now the Voice of the Son of God , speaking by his Word , and Works , and Spirit ; and hearing , to live a divine and spiritual Life ; that when thou art dead and rotten in thy Grave , thou maiest at last hear his Voice , and come forth to the Resurrection of Life , and lift up thy Head with Joy in the latter Day : To labour to be a true Member of Christ , and to live to Christ , that so thou maiest [†] [†] 1 Th. fl . 4.14 . sleep in Jesus , and by the Power of God be brought from the dead with him : To feast and refresh the Bodies of the Poor , that thou maiest be * * Luke 14.14 . recompensed at the Resurrection of the Just : To endeavour to act spiritually and lively , as thou hopest to partake of the Resurrection unto Life : To be careful to have alwaies a † † Acts 24.15 , 16. Conscience void of Offence , in Hope and Expectation of an happy Resurrection ; and in Intuition of the Promise of it , with the ‖ ‖ & 26.7 . 12 Tribes , to serve God instantly Day and Night : To refuse at any time to (*) (*) Heb 11.35 . accept Deliverance , upon base and unworthy Terms , and sinful Conditions , that thou maiest obtain a better Resurrection : To be willing to put thy Body to any Pains , Labour , Suffering , for the sake of God and Christ , who will not suffer so much as thy Body to be a Loser : To (†) (†) 1 Cor. 6.20 . glorify God in thy Body , since God hath promised to glorify this Body : To resolve , that Christ shall be (‖) (‖) Phil. 1.20 . magnified in thy Body , whether it be by Lise or by Death ; since Christ will raise even thy dead Body , and give this very Body of thine an (*) (*) 1 Cor. 15.58 . abundant Recompense of Reward at last : In a Word ; to have thy Conversation [†] [†] Phil. 3.20 , 21. in Heaven , from whence thou lookest for thy Lord and Saviour Jesus Christ , to change thy vile Body .

3. And lastly , Meditate much and often of that perfect State of heavenly Glory , that is to be enjoyed upon the Reunion of Soul and Body . Think , when thy Soul shall recover its own Body , what a glad and joyful Meeting there will of those old Companions and intimate Friends , which have been parted and separated so long : and how the Glory of thy Body will be an Addition to the Joy and Happiness of thy Soul : and that from the Day of Resurrection , not only a Part but thy whole Person , consisting both of Soul and Body , will be setled in a perfectly happy Condition .

( 1. ) Apply thy Mind to think in general , of enjoying an * * 1 Pet. 1.4 . Inheritance incorruptible , and undesiled , and that fadeth not away , reserved in Heaven for you ; of taking Possession of an heavenly Kingdom , and receiving a Crown of Life : That if thou beest a real good Christian , † † Col. 3.4 . when Christ who is thy Life shall appear , thou also shalt appear with him in Glory : That neither ‖ ‖ 1 Cor 2.9 . Eye hath seen , nor Ear heard , neither have entred into the Heart if Man , the Things which God hath prepared for them that love him . Think of an excellent State of heavenly Happiness , which cannot indeed be fully understood , till it is enjoyed ; but yet at present is sufficiently revealed to provoke our Desires after it , and to encourage our Endeavours to gain and obtain it .

The Meditation of heavenly Happiness and Glory in the general , will cause thee to beware of such (*) (*) 1 Cor. 6.9 , 10. Gal. 5.19 , 20 , 21. Eph. 5.5 , 6. Rev. 21.27 . Sins , as will meritoriously exclude thee from the Kingdom of Heaven , and formally unfit thee for the Enjoyment of it ; and will make thee careful to get the Qualifications proper to a Person to whom it belongs , and to perform the necessary indispensable Conditions upon which the promised Benefit depends : To labour to be (†) (†) Col. 1.12 . made meet to be a Partaker of the inheritance of the Saints in Light ; by Grace to become capable and susceptible of Glory : to * * Joh. 3.3 . be born again , that thou maiest see the Kingdom of God : to be a † † Rom. 9.23 . Vessel of Mercy , sitted and prepared unto Glory : To bow thy Knees to God , that he would work this Meetness and Fitness , this spiritual Aptitnde and Idoneity in thee ; that he would prepare thee for the Inheritance of the Saints , and Inheritance ‖ ‖ Acts 20 32. among them which are sanctified ; by making thee Partaker of effectual Vocation , real Regeneration , gracious Adoption , and thorough Sanctification ; that by Holiness he would qualify and dispose thee for Happiness .

And this Meditation will incline thee to put thy self in God's Way , to be made fit : And when he begins to make thee fit , to do the best thou canst , under God , in his Strength and by his Grace , to sit thy self ; to inquire after the Means of eternal Life , and to charge thy self with the Vse of these Means , in order to the attaining of this great End : To cleanse thy self from all Filthiness , that thou maiest be meet for an undefiled Inheritance : (*) (*) Rev. 3.4 . To keep thy Garments undefiled , that thou maiest be worthy to walk with Christ in white : To glorify God both in thy Body and Spirit , that thou maiest receive and inherit the Promise of the Glorification both of thy Soul and Body : To endeavour to have (†) (†) Rom. 6.22 . thy Fruit unto Holiness , that thy End may be everlasting Life : (‖) (‖) Rev. 22.14 . To do God's Commandments , that thou maiest be blessed , and have Right to the Tree of Life , and maiest enter in through the Gates into the City : [*] [*] Rom. 2.7 . By patient continuance in well doing , to seek for Glory , and Honour , and Immortality , that God may render eternal Life to thee : Believing , and considering , that he that made thee without thee , won'd save thee without thee ; ( a known Saying of St. Austin ) that God will never bestow glorious Immortality upon any that are loth to look after it ; that he will never give eternal Life to any that are unwilling to receive it ; that he won't make thee happy against thy Will ; nor force Heaven upon thee whether thou wilt or no : That eternal Life is a Thing well worth thy looking after ; and therefore it is that God will have it sought for ; and sought for by well doing , in a way of Obedience and good Works ; And that not only by Fits and Starts , but by Perseverance or Continuance in well-doing , and by patient Continuance in well-doing : That a Man may as well think to be able to [t] [t] Qui fide solitarta putat se posse ambulare in Christo , is uno pede ambulare conatur , quod est impo●●b●le Dav. in Col. 2.6 . p. 174 walk with one Leg , as ever expect to go to Heaven by a Faith that is separated from good Works .

But do not only think of Glory in the General ; But consider seriously more particularly , how upon the Reunion of Soul and Body , thou shalt be made completely happy

In the Vision of God ;

In beholding the glorisied humane Nature of Christ ;

In the Perfection of thy Knowledg , and the full Satisfaction of all thy rational Desires ;

In the blessed Place thou shalt dwell in ;

In the blessed Company thou shalt enjoy ;

And in the Uninterruption , Perpetuity and Eternity of this blessed State .

1. How thou shalt at last be made happy * * Mar. 5 8. 1 Joh. 3.2 . in the Sight of God : That thy Vnderstanding shall acquiesce in the highest Being : That then thou shalt see him as he is , a Fountain of all that is desirable to thy Nature ; see him [a] [a] Nos non negamus quin Deum videant animae separatae : sed quta visionis intus non est und ratio , sed variae partes , prout Deus sise clariùs vel obsc riùs revelas , libenter concedimus nondum cò pervenisse animas fidelium , ut eum sacie ad faciem intuers dici possint , Thes. Salmur . de vit. Aetern . thes 11. † † 1 Cor. 12.12 . Face to Face , know him even as also thou art known ; that in Heaven thou shalt have as clear a Sight of God , and as free Communion with him , as the State of a Creature can admit . That though thou shalt not then immediatly see the very Essence of God ( as the over-acute School-men affirm ) God being in this respect invisible to the Angels themselves ; who though they be unspotted with any Sin , yet the sole Imbecillity of their Nature and Creature-state does hinder such a Sight of God : yet ( as the learned Camero expresses himself concerning it ) thou shalt see God , by [b] [b] Videtur Deus experiundo quis sit , & qualem se erga nos praestet . Camero Praelect. de Verbo Dei , c. 7. p. 455. experiencing who he is , and what he shews and manifests himself to be to thee : by reaping the blessed Fruit and Benefit of the Divine Power , Wisdom , and Goodness , so far as the Measure of a Creature can bear , in the Sanctity of thy Soul , and glorious Immortality of thy Body . And ( as the ingenious , judicious [c] [c] Vide Thes. Salmur . de vita aeterna , a Thes. 13. ad finem Thes. 27. Amyraldus does very intelligibly explain this Matter ) thou shalt see God hereafter in his glorious Works and admirable Operations ; such as will be the most bright Splendor and beautiful Habitation of Paradise , the Glorification of thy own and others Bodies , the Consociation of the Church with Angels , and especially the glorious Presence of Christ , in whose Manhood will appear as much of the Creator as is possibly visible in the Nature of Man : To which add whatever else there may be , in which the Majesty of the Deity shall then manifest it self : Which rare Effects of the Divinity will certainly lead thee to a clear and full Knowledg of God's most excellent Properties , and divine Vertues ; his Wisdom and Knowledg , Power and Greatness , Grace and Mercy , Truth and Faithfulness ; the Knowledg and Contemplation of which , will Fire and inflame thee with Love to him , and ravish thee with joy and Delight in him .

Think , how hereafter thou shalt see God , and see him as thy God , and Chief Good : see god , not with a transient Sight ; but see him so as to possess and enjoy him , to close with him , and be united to him , and complacentially to rest in him as thy utmost and perfect End : See God , not by a mere speculative Contemplation of him , but so , as by seeing him [d] [d] In the Tife of Glory our Souls become living polished Gsasses , wherein the Divine Nature , wherein Christ , God and Man , may be seen as he is : and he is Truth it self , Life it self , and Goodness it self ; and we are transform'd into the Similitude of all these his Actibutes . Dr. Jackson third Vol. p. 504 , 505. to become * * 1 Joh 3.2 . like unto him , to be changed and transformed into the true and lively Image of him ; to be made Partaker , in thy Measure and Proportion , of that Wisdom and Holiness , Love and Goodness , which thou shalt apprehend and behold in him : That thou shalt not only please and delight thy self by looking on some Glory that shall appear before thee , ( to use some Words of a [d] [d] See D. Patrick's Parable of the Pilgr . p. 89 , 90. learned Doctor ) but shalt be made all glorious within , and become thy self a God-like Creature : That thou shalt not behold the Divinity only without thy self , and be made happy by some external Enjoyment of God only ; but thou shalt see God within thee , and feel his Power throughly working thee to the same Mind , Will and Desire with himself ; That thou shalt see God hereafter , and be like him ; and reflecting upon thy self , shalt see that thou art like him , and be pleased and satisfied , joyful and delighted in thy Similitude and Resemblance of him .

This Meditation will move thee , to labour to be fit for the perfect Vision and Fruition of God , in the future State of heavenly Glory : To remember to turn away thy Eyes from beholding Vanity , as thou lookest to behold the Divine Glory : To make it thy Business * * Heb. 12.14 . to follow Holiness , without which no Man shall see the Lord ; enjoy the glorious Sight , and behold the blessed Face of God : To labour to see God here , that thou maiest be the fitter to see him hereafter : To see him in his Works ; to search after , behold and admire that infinite Power , Wisdom , and Goodness , which are visible and legible in his wonderful Works of Creation and Providence : But more especially , to study to see and know God , as he has reveal'd himself in his Word : to see his Holiness in his Precepts , his Justice in his Threatnings , his Grace and Goodness in his Promises . Once more ; To see and converse with God in his Ordinances ; to see him , as he presents himself to thy view , and exhibits himself to be seen in the Sanctuary ; to enjoy Communion and Fellowship with him in the publick solemn Ordinances of Prayer , hearing , receiving the Sacrament of the Lord's Supper : And to be alwaies purging thy Sight , clearing thy Eyes , and cleansing thy Soul , endeavouring to become * * Mat. 5.8 . [e] [e] Purity speaks two Things , 1. Freedom from mixture with any Thing that is more vile ; so Metal is pure , that is not embas'd with a worse Metal ; and Wine is pure , that is not mixt with Water . 2. Purity speaks cleerness and transparency : So Spring-waters , Fountains , Diamonds are pure . So Purity of Heart consists , 1. in Abstraction and Septration from every Thing base and filthy , and in gathering up the Soul into Communion with that which is pure : and , 2. in that Glory , Lustre and Beauty , which arises from such Purity . pure in Heart , not defiled by looking after fleshly or worldly Lusts , nor polluted with other foul Mixtures ; to be free from Hypocrisy and Vncleanness , from Filthiness of the Flesh and Spirit ; in this Sense , to be pure in Heart , that thou maiest see God ; have a spiritual Sight , and inward Sense and [f] [f] See Dr. Jackson 3. V. book 11. c. 21. Tast , a savory assectionate Knowledg of him , and be capable and receptive of Impressions from him ; as the crystal Spring easily admits the Sun-beams , and imbibes its Raies ; and the clean Glass plainly receives the Species and Images of any Bodies : To get a cleansed purified Soul , that thou maiest be able to see and enjoy God here , and so be fit for the Beatifical Vision hereafter : To behold in the * * 〈…〉 . 3.18 . Glass of the Gospel the Glory of the Lord , and to be changed into the same Image here , as thou hopest hereafter to see God , so as to be † † Ps. 17.15 . satisfied with his Likeness .

2. Think how happy thou shalt hereafter be in Heaven , by beholding the glorified humane Nature of Christ : That when he shall appear , thou ‖ ‖ 1 Joh. 3 2. shalt see him as he is ; see the Person of Christ [ as he is ] in Opposition to what he was , while he was here on Earth , in the Form of a Servant : That if thou beest a Servant of the Lamb , thou shalt see his (*) (*) Rev. 22.3 , 4. Face in the New Jerusalem : That thou shalt be (†) (†) Joh. 17.24 . with him where he is , and shalt immediatly behold his Glory which his Father hath given him .

Sit down , and consider , when thou shalt arrive at the Court of Heaven , how transcendent , and ravishing , and pleasingly amazing the heavenly Glory of Christ will be to thee ! That if the (‖) (‖) 1 Kings 10 8. Queen of Sheba pronounced Solomon's Servants happy , because they stood continually before him , and heard his Wisdom , and beheld but a temporal , fading , and earthly Glory ; how unspeakable then thy Happiness will be , constantly to behold the Presence , and heavenly Mediatorial Glory of Jesus Christ ! That if here it be so sweet and pleasant a Thing [*] [*] Eccl. 11.7 . for the Eyes to behold the Sun ; how pleasant and delightful then it will be , to view and behold the Sun of Righteousness ; to look upon the glorified humane Nature of Christ , which will appear more beautiful , and shine more bright than the Sun in the Firmament ! If it were so refreshing and joyful a Sight to the Faithful in those Daies , to see and enjoy Christ , though in his State of Humiliation ; If the * * Mat. 2.1 . Wise Men came from far to see Christ , though lying in a Manger ; And † † Luke 19.4 . Zaccheus climbed up into a Tree , to see him in the Daies of his Flesh ; And one of the [g] [g] Romam in flove , Paulum in ore , Christum in corpore . three Things which St. Austin wish'd he might have seen , was , Christ in the Flesh ; Think , how Christ in his Glory and Advancement , will be a more taking satisfying Object , than in his Humility and Debasement : How strangely it will affect and delight thee , to see him so highly exalted , and vastly enrich'd , who humbled and emptied himself for thy sake , and became very mean and poor , that thou through his Poverty mightst be made rich : To see that Body , that here was laid in a Manger , nail'd to a Cross , and buried in a Sepulchre , now made a most glorious Body , and one of the rarest Sights , and greatest Wonders in Heaven : To see Christ in Glory , and Christ in Glory , thine ; thy glorified Head and Lord , and the Exemplary Cause of thy Glorification : To see him ‖ ‖ Job 19.27 . for thy self , ( as ‖ ‖ Job 19.27 . Job speaks ) for thy own unspeakable Good and Comfort : To see him , and be enamour'd of him , and be like unto him ; to converse and enjoy Communion with him , and to rejoice in and with him : To behold his Glory ; and not only curiously to gaze upon him , but to be glorified with him ; in some proportion , and according to thy capacity , to be made Partaker of the same Glory , and to be admitted (*) (*) Rev. 3.21 . to sit with him in his Throne : Think , what a sablime and notable part of thy Happiness this will be in Heaven . If having * * 1 Pet. 1.8 . not seen Christ , thou lovest him ; and believing in him , rejoycest with Joy unspeakable , and full of Glory : O then consider , how thou shalt love and rejoyce in him , when thou shalt actually see him , and immediatly enjoy him in the heavenly Kingdom .

This Meditation will prevail with thee to labour to become meet and fit for the happy Sight and felicitating Enjoyment of the glorified humane Nature of Christ : 'T will make thee study to attain to real Holiness of Heart and Life , † † Heb. 12.14 . without which no Man shall see the Lord Jesus Christ in Glory : 'T will cause thee to endeavour to be a Partaker of the Divine Nature of Christ , that thou maiest be admitted to be a Spectator and Enjoyer of the glorified humane Nature of Christ : to be in this World , as he was in this World ; that at last thou maiest be in the other World , as he is in that World : to purify thy self even as he is pure , if thou hast any Hope in thee to see him as he is , at his Appearance .

And this Meditation will move and incline thee to labour , and love to see Christ here , that thou maiest be fitted to have the Honour and Priviledg to see him hereafter : To delight to see him now in his Promises , to see and enjoy him in his Gospel - Ordinances , to behold him in his Graces shining in his Members , and to see his Image formed in thy own Heart and Life : Considering , that only Christ-like Creatures are in a capacity of being happy with Christ in Glory : That ( as [h] [h] D Rust in his Serm. at the Fun. of Bp. Taylor , p. 8. f. one saies well ) God and Christ , without thee , cannot possibly make thee happy : That it is not the Person of God and Christ , but their Life and Nature , wherein consists thy formal Happiness .

And that thou maiest be fit to see him as he is , 't will direct thee at present to see him as he was ; to look upon him as humbling himself to the Death of the Cross , for thy Sins ; till thy Heart be kindly broken for , and thy Heart and Life be truly broken off from all thy Sins ; and to eye and imitate that excellent Pattern and rare Example , which here he gave thee in every Action of his holy Life .

3. Freely and largely meditate , how happy thou shalt be made hereafter in the great Advancement and Perfection of thy Knowledg , and in the filling up of thy utmost Capacities , and the Satisfaction of all thy Desires . That though now thou * * 1 Cor. 13.9 , 10 , 12. seest through a Glass , darkly ; and knowest but in part ; yet when that which is perfect is come , then that which is in part shall be done away ; as the Light of Candles and Stars is done away by the rising of the Sun : That though now [i] [i] See Bolton of the four last Things , p , 143 , 144. many Difficulties in Nature , and Mysteries in Scripture , and Secrets and Wonders of Divine Providence pose and non-plus thee , dazle thy Eyes , and are too high and sublime for thee ; yet that in Heaven thou shalt have the Causes of natural things manifested to thee ; the deep and profound Mysteries of Religion , and of thy Redemption and Salvation revealed to thee ; the Intricacies and Riddles of God's Providence unfolded to thee ; the Wisdom , and Justice , and Goodness of God , in his darkest Dispensations , and most inscrutable and unsearchable Actions , cleared up to thee : That there thou shalt know the Orders , Offices , Excellencies of the Angels ; and the Nature , Operations , and Original of thy own Soul ; which is given thee rather to use , than to know , in this present World : That in the State of Glory , thy Vnderstanding shall be extraordinarily and supernaturally illuminated and irradiated , and thy Knowledg be wonderfully increas'd and advanced , and thy Mind exceedingly pleased and delighted both by the Repetition , and new † Variety of Contemplation : That in the heavenly Glory , the Divine Manifeslations and Communications shall be ample and liberal enough to fill all the Capacities , and richly to answer all the Desires of thy most exalted and perfected Faculties : That there thou shalt never feel any Want or Indigence , but be so satisfied as not to be * satiated , cloyed or glutted : That [k] [k]

See D Patrick's parab . of the Pilgr . p. 97 , 98.

And D. Rust's Serm. at the Funeral of Bp. Taylor , p. 7. fol.

Tametsi nibil desit ad plenam perfect amque loetutiam & meredjbilem veluptatem quâ sruemur in dies , * nulla tamen nos unqu●●n rerum ●starum satietas capiet , quin quotidie † nova quaedaem tum contemplandi & cognoscendi , tum loet tiam ex contem●●●●one percipiendi materia ex rebus illis manabit ac esslor●scet .

Thes. Salmur , de vita aeterna , thes. 27.

in Heaven , thou shalt alwaies reckon that thou hast sufficient already to make thee throughly and completely happy ; and yet still be receiving new Additions , and fresh Accruements , and an Accumulation of Satisfaction : That every Participation of Truth and Goodness will stretch and distend the Capacities of thy Soul , and fit thee for further and further Receptions : That the Capacities of thy Faculties shall be continually widened and enlarged , and continually filled and satisfied , until thou arrivest unto such Degrees as thou canst assign no Measure unto .

This Meditation will cause thee to carry thy self so here , that thou maiest be fit to attain a Perfection of Knowledg hereafter .

To be careful to know those Things now , which are necessary to the present , and preparatory to the future State ; and [l] [l] Omnibus pietatis Christianae studiosis velut sertum ●●●●dam suum commendare solebat dictum ●●ud Hieron●mi ad ●●●linum , Diseamus in 〈◊〉 quorum scientia nobi● 〈◊〉 in coelo : Quod etiam Auditorio Theologico , in 〈…〉 literas docebat , inscri●sit . Narrat . hist. de vita Das. Parei , conscript . à Phil. Par. Dav. fil . the Knowledg of which will abide and continue , and be heightned and perfected in the other World .

To beg of God , that he would open thy Eyes here , enlighten thy Understanding , translate thee out of the Kingdom of Darkness , and turn thee from Darkness to light : Believing , and considering , that gross and sottish Ignorance here , is an ill preparation for Perfectio of Knowledge hereafter ; That if now thou wilfully continuest ignorant of the very first Principles of the Oracles of God , thou art unfit to go on to perfection , and to be admitted another day to the Vnderstanding of the Secrets and hidden Mysteries of God : That if now thou makest thy self like a Beast , in Ignorance ; thou wilt be unmeet to be made like an Angel of God , in the glorious Perfection of heavenly Knowledg : If now thou darknest thy own Understanding , and blindest thy own Mind , thou wilt be unfit for the perfect Iag●n of the heavenly Glory : If now thou shuttest thy Eyes against the Light , and art afraid to come to the Light , lest thy Deeds should be reprov'd ; thou wilt be utterly unmeet to be Partaker of the Inheritance of the saints in Light ; thou wilt only be meet for the Kingdom of Darkness , fit to be cast out into utter Darkness , and to inherit the Blackness of Darkness for ever : 'T will make thee labour to get some competent Knowledg here , which will be a good Preparation for perfect coplete Knowledg hereafter : Remembring , that to him that hath shall be given ; which is true of Knowledg , as well as Grace .

And this Meditation will likewise stir thee up , to practise and live up to the Knowledg of those Things , which God hath been pleased most clearly to discover , and plainly to reveal in his Word to thee , as any way necessary to thy own and others Edisication and Salvation : Thou being assured and well perswaded , that practice and doing is the ready way to further Knowing ; as * * Ps. 111.10 Joh. 7.17 . to increase thy Knowledg here , so , to augment thy Knowledg hereafter : 'T will cause thee to charge thy self to walk as a Child of the Light , and of the Day ; to follow the Light of God's Word and Spirit , that thou maiest be meet to be made Partaker of the Inheritance of the Saints in Light .

The foremention'd Meditation will moreover make thee wise unto Sobriety , repress the itching Curiosity of thy Nature , keep thee from spending thy Time in boldly prying into God's [m] [m] Homo sum , non intelligo secreta Dei , investigare non audeo , & ideo etiam attentare sormido : q●●● & hoc ipsum genus quasi sacrilegae temer●tatis est , siplus sone qupias quàm si●●●is . Salv. de gub . Del , l. 3. Secrets , and from immoderatly thirsting and reaching after the Knowledg of Things too high for thee : Remembring and considering , that in this Life thou canst not attain to clear and full and perfect Knowledg , which is a Reward reserved for another Life ; And that thou maiest enjoy it in due Time , 't will make thee willing to wait and stay God's Time ; to be humbly , and modestly , and contentedly ignorant of all those Things wherein God has been pleased to be silent , and has though most fit , in this lower imperfect State , for Man to be ignorant . The Consideration that thy Knowledg shall be perfected hereafter , will bring thee at present to be quietly ignorant of those Things , which God sees meet and most convenient for a Time to hide and conceal from thee ; and will help thee to wait very patiently for the Season of the fuller Manifestation of himself to thee ; this being the Way to have thy Knowledg encreased and perfected another Day .

Further ; This Meditation will also mind thee , to fit thy self for the sure receiving the full Satisfaction of all thy Desires in Heaven hereafter . 'T will cause thee now to curb and restrain thy sensual Appetite , to moderate thy Desires , to submit thy Will to the Will of God , and to do his Pleasure here , that so thou maiest have thy widest Capacities and largest Desires every way satisfied and fulfilled hereafter .

4. Meditate how happy thou shalt be hereafter , by dwelling in a most glorious , beauteous , blessed Place ; in thy heavenly Father's House , in thy * * Joh. 14.2 . Saviour's Father's House , in which there are many Mansions , ; a stately Palace , a spatious House indeed , fit to receive and entertain an innumerable Company of glorious Inhabitants : That thou shalt be placed and setled in the Seat of the Blessed , an House not made with Hands , a Building of God , Paradise , Heaven , the third Heaven , which is seated not only above the Region of the Air , but above the Moon and highest Stars ; from whence thou shalt with Advantage take a pleasant Prospect of the admirable Beauty , and comely Order of the Universe , and of the Usefulness of all its Parts : That thou shalt inhabit a Place which is so incomparably glorious , that it is called in Scripture the Throne of God : That thou shalt dwell hereafter in the better and heavenly Countrey of the Saints : That thou shalt actually and personally enter into the promised Land , and not only have a Pisgah-sight of it afar off : That thou shalt be translated into the heavenly Canaan , transported into the holy Land , conducted and received into the holy City , in which there is no Night , and which has no need of the Sun or Moon to shine in it , the Glory of God inlightning it , and the Lamb being the Light thereof . Think , how the beautiful , glorious , precious Things ( of which there is mention in the 21th and 22th of the Revelation ) in the large Description of the new Jerusalem ; if meant of the Glory of the highest Heaven , are but Umbrages and Shadows of the good Things to come , which are contain'd and treasur'd up in the heavenly Kingdom . Though Heaven be indeed more a State than a Place , yet think , how the Majesty and Amenity of the Place of Glory , will add to thy Joy and increase thy Felicity .

And this Meditation will provoke thee to labour to become apt and fit to live in so holy and blessed a Place as Heaven : To be alwaies travelling towards this heavenly Country , though thy Way lie through a Wilderness : To make the mention of Heaven , and the Way thereto , to be thy frequent Discourse , thy most serious and most refreshing Conference : To be careful to have thy constant Conversation in Heaven : To give all Diligence to be prepared and disposed by an heavenly State for an heavenly Place : To let the Kingdom of God enter into thy Soul , that thou maiest be meet to enter into the Kingdom of God : To become the Temple of God here , an Habitation of God through the Spirit , that thou maiest be worthy to be received hereafter into an heavenly Habitation : To cleanse thy self , because no unelean Thing can ever enter into that holy City : To labour to get such a vertuous Disposition and generous Spirit , such holy Habits , heavenly Customs and divine Manners , as may fit and qualify thee to be admitted Citizen of the new Jerusalem : And to beg of thy Father which is in Heaven , that as he hath prepared an Heaven for holy Souls , so he would more and more prepare thy too too unprepared Soul for Heaven ,

5. Spend thy Thoughts in the Consideration of thy future Enjoyment of the most blessed Company , in the most blessed Place . Consider seriously , that as thou shalt have Communion with the blessed Trinity in the heavenly Glory , fully enjoy God , and have Fellowship with Jesus Christ thy Head ; So thou shalt associate and be conversant with Angels , and have sweet Familiarity with those blessed Spirits ; and shalt there enjoy the Communion of Saints ; shalt there meet with the holy Patriarchs , be received into the goodly Fellowship of the Prophets , be taken into the glorious Company of the Apostles , and be joyned to the noble Army of Martyrs ; and with all the Faithful of all Ages recount the Mercies , and chaunt the Praises of thy bountiful Creator , and gracious Redeemer .

Think with thy self , how that good Company is a great part of the Pleasure and Comfort of a good Man's Life , and a kind of Heaven here upon Earth : But that hereafter thou shalt have the best Company that Earth and Heaven can afford ; That there thou shalt converse with and delight in the most eminent Children , and faithful Servants of God , and famous Worthies of the Church of Christ : [m] [m] Esseror studio patres vestros , quos colui & dilexi , videndi . Neque eos verò solùm convenire aveo , quos ipse cognovi : sed illos etiam , de quibus audivi , & legi , & ipfe conscripsi . Cic. in Cat. Maj. seu de sen. That there thou shalt see , and know those , whom thou never sawest before ; sit down * * Mat. 8.11 . with Abraham , and Isaac , and Jacob in the Kingdom of Heaven : and shalt renew a blessed Acquaintance with thy old dear Christian Godly Friends and vertuous Relations : Not know them by former Stature , Feature , Favour , ( for there will be a vast Difference between a mortal and glorified Body ) but know them by Revelation , or by the [n] [n] Vide thes. Salmur . de vit. aetern . thes. 35 , 36. publick Testimony that Christ shall give concerning them , or by Passages occurring in some Opportunities of Discourse with them : Nor know them in a worldly or fleshly Manner , but know and enjoy them in a most pure and spiritual , divine and heavenly Manner .

And think what a comfort it will be , to enjoy Society with those in Heaven , with whom thou didst use to go frequently to the House of God in Company ! What an Happiness it will be to meet in Heaven with those , with whom thou wast wont to discourse of Heaven ! to rejoice and join in Praises with those in Heaven , whom thou hast often wept , and mourned , and prayed with here on Earth ! What a rejoicing it will be , to see and enjoy those dear Saints in the Heavenly Glory , whom thou wast a Means of bringing thither , or who were the Means of bringing thee thither ! What a pleasing refreshing Converse it will be in the heavenly Jerusalem , to tell one another there the most remarkable Stories of the Divine Love , and to receive a faithful particular Relation of the rare Passages of the Divine Providence , of which the good and vertuous have had Experience in all Ages of the World ! How kindly and sweetly thou shalt converse with others , when all Corruptions on all sides shall be removed , your Judgments and Affections united , and your Dispositions exactly suited ! How contented and satisfied you shall there be , where you shall live absolutely free from all manner of Injury , Envy , Strangeness , Suspicion , Uncharitableness : Where all the Inhabitants shall alwaies live ( as [o] [o] See D. Patrick's Par. of the Pilgr . p. 92 , 93 , 94. one describes that State ) in a rapturous Love of God , and a most passionate Love of one another : Where every one will be loving , and every one will be lovely : Where every one will love others as much as they deserve , or desire ; and look for no other Retribution but a Reciprocation of Love : and where all shall rejoice , not only in their own Salvation , but in the Glory and Blessedness of others , as if it were all their own ! Consider that hereafter thou shalt be so pleased with the Place thou shalt be in , and satisfied with the Company thou shalt be with , that thou shalt say in the State of Glorification , * * Mat. 17 4. as Peter did in the Transfiguration , Lord , it is good for me to be here : That as thy essential Happiness shall consist in the Fruition of God , the Chiefest Good ; so , that thy concomitant , circumstantial , accidental Joies will consist in the beauteous Place , and the holy Company thou shalt enjoy : But yet [p] [p] Dr. Jackson , 3 vol. p. 508. that either the Place , or Society of Saints and Angels , can add or confer any Thing to thy Happiness , proceeds from God's special Presence in both .

This Meditation will invite and provoke thee , to make it thy diligent constant Care here upon Earth to fit and prepare thy self for the future Enjoyment of the most holy and blessed Company in the heavenly Glory : To get a Spirit suitable both to the Company and Employment of Heaven : To mortify thy unruly Lusts , and to moderate those violent boisterous Passions , which would cause a kind of Hell in Heaven , and make thee not only restless and uneasy in thy self , but apt and prone to trouble others and to disturb the Peace of that blessed Place : To labour to become truly holy , and so to be meet for the heavenly Society : Remembring and considering , that scandalous , unholy , disorderly Persons , are by the Divine Ordination to * * Mat. 18.17 . 1 Cor. 5.5 , 11. Rom 16.17 . be excluded from the Communion of Saints even here below , to be shut out from the Sacrament of the Lord's Supper , to be denied the Benefit and Comfort of brotherly Society , and Chistian familiar Converse : And that if by Scandal , and Practice of open Wickedness , thou shouldst render thy self unfit for present Fellowship and Communion with the Saints , thou wouldst surely prove much more unmeet for their perfectly pure and unspotted Society in Heaven hereafter .

And this will cause thee to keep Company , and to hold Communion with the Saints here , that thou maiest be fit to enjoy blessed Communion with them hereafter : To shun and avoid the Company of the Wicked , as a kind of Hell here upon Earth ; to count their unavoidable Neighbourhood a daily Trouble and an heavy Burden to thee : And if any truly Godly live in the Place where thou dwellest , to find them out , and to prize and improve them to the utmost : To sort and suit thy self with those now , whom thou wouldst desire to be ranked with and gathered to another Day : To seck to live with those here , whom thou wouldst earnestly wish to live withal hereafter : To make account , that now to live among the Good , to converse with regenerate sanctified Persons , and real spiritual experimental Christians ; and to enjoy God in his People , and Christ in his Members ; that this is a great Happiness , and a little Image of Heaven : To use such reasoning as this with thy self ; Should I hate or decline the Communion of Saints here , what should I do in Heaven at last , where next to the Fruition and Enjoyment of God in Glory , the best Entertainment will be the Company and Society of blessed and glorified Saints to all Eternity ? This would keep thee from sitting upon Thorns , when thou art in Company with gracious Persons , with serious savory Christians , and wishing thou wert well rid of thy Trouble ; and would cause thy Heart to spring and leap within thee , to see the Face , and hear the Discourse , and enjoy the Converse and profitable Company of the truly Godly : It would direct thee to chuse and use such Company all thy Life long , that when thou diest , ( as Dr. Preston said of himself upon his Death-bed ) thou maiest only change thy Place , and not thy Company . This would help thee to labour that God may now dwell in thee , that hereafter thou maiest dwell with him : That Christ may now dwell in thy Heart by Faith , that thou at last maiest dwell with Christ in Glory : To have at present Fellowship with the Father , and with his Son Jesus Christ , and with those who have the Image of God and Christ stampt upon them , the Beauty of Holiness and the Glory of Heaven shining in them ; to have thy Soul sympathize , and thy Heart harmonize with them , and thy Affections closely embrace them , and freely run out to them ; to love and rejoice to meet and confer with them here , that thou maiest be fit to meet their Persons , and to enjoy their holy Company and happy Society in the heavenly Glory hereafter .

6. And lastly ; Love and delight to enlarge thy Thoughts in the frequent Meditation of the Vninterruption , Perpetuity and Eternity of this blessed State : To sit down and consider , that thou hast the Promise of eternal Life , eternal Salvation , eternal Glory , a continuing City , an everlasting Habitation , a House eternal in the Heavens , an Inheritance incorruptible , an everlasting Kingdom , a Crown of Glory that fadeth not away : That , if thou art a righteous Person , thou shalt be ever with the Lord , and as a Son abide in thy heavenly Father's House for ever , and reign in the Kingdom of thy Father for ever and ever ; that thou shalt be a Pillar in the Temple of thy God , and go no more out : That if once thou entrest in , thou canst never pass out of that State of Bliss : that the Eternity of thy Felicity , will be the Compleatment of thy Happiness : That there will be no fear of ever losing or relinquishing thy pleasant Possession : That to admit any such Thought , would be a lessening and diminishing , a souring and imbittering the Joys and Delights of that blessed State , and a kind of Hell even in Heaven it self : That therefore in Heaven thou shalt surely live an immortal Life of endless Love , and continual Joy , and perpetual Praise .

This Meditation will sweetly constrain thee , to labour earnestly to become meet to enjoy a Perpetuity and Eternity of perfect and consummate heavenly Felicity .

'T will make thee mindful to lay the Foundation of Life eternal in thy self here in this World ; to pass from Death to Life even in this Life ; to get the Seed of eternal Life here ; Grace , the Seed of Glory : to get eternal Life initial , that thou maiest be sit for eternal Life perfectional : To obtain the good Beginnings of Life everlasting , as an earnest in this Life of that which is to follow , and a good Preparation for Life everlasting to be conferred in the World to come : To begin by Grace to live here , that thou maiest be fit to live eternally in Glory hereafter .

And this Meditation will engage thee to give God here thy whole remaining Time , that thou maiest be fit to enjoy his blessed Eternity : To be careful that there be no voluntary Intercision or Interruption of thy Obedience ; To endeavour to serve God in Holiness and Righteousness before him , * * Luke 1.75 . all the Daies of thy Life ; without any wilful departing , backsliding , withdrawing , declining , or moral discontinuance of thy holy and religious walking with him , by gross Neglect of what thou oughtest to do , or by doing the contrary to thy Duty . This will incline thee to deal with God , as thou wouldst that he should deal with thee ; and move thee to say thus to thy self ; Would I have God give me Admission into Heaven , and afford me only a Taste of Happiness , and then presently put an end to those transporting ravishing Joys , and ere long annihilate me , or at least turn me quite out of Paradise , and for ever deprive me of that joyful , blissful State and Place , and thrust me into far a meaner and lower Condition ; Would I be well contented with this ? If not ; why then let me not only enter into God's Service , but continue therein to my Life's End . If I expect a perfect perpetual Happiness from God , is it sit and reasonable , that I should give God a broken , imperfect , flitting , inconstant Obedience ? Would I have God's Goodness last for ever ? then let not my Goodness be as a * * Hos 6.4 . Morning-cloud , and go away as the early Dew : Let not me be off and on with God : Let not me serve him by Fits and Starts , but let my Heart stand alwaies bent for God , and let me perform a constant Course of Obedience to him : Let me not only enter into the Race , and run for a Spurt ; and then sit down , or start aside , and fly out of the Way ; but let me here hold out to the End , or I shall be unfit for an endless Felicity in another and better World .

The Consideration of all that has been spoken , both in general and particular , of the glorious Happiness of Heaven , will be of further Use and Advantage to thee , as to the Redemption of thy Time , in several respects : for ,

( 1. ) 'T will hearten and encourage thee to do and suffer any thing for God . ( 2. ) 'T will help and enable thee to answer and oppose the fair and furious Temptations of Satan . ( 3. ) To live in an holy Contempt of this present World ; and in the serious , real , visible Exercise of constant heavenly-mindedness . ( 4. ) And lastly ; To live in delightful fore-thoughts and fore-tastes of the Glory to come .

( 1. ) The foregoing Meditations of a perfect , heavenly , glorious Reward , will quicken and strengthen , hearten and encourage thee to do and suffer any thing for God .

[ 1. ] The serious frequent Consideration of a perfect State of heavenly Glory , will ammate and encourage thee to lay out thy self to the utmost for God , and to act vigorously in the performance of thy Daty , in this State of Probation , in which thou art placed in this lower World .

All the forementioned Particulars of this Reward , will be so many Cords to bind thee to thy Duty ; and as so many Magnctical Hocks , to draw thee to Obedience . Thou wilt up and be doing , upon this Consideration , that there is enough to be gotten by well doing ; Thou wi●t * * Col. 3.23 , 24. heartily serve the Lord Christ , that Christ that died for thee , of whom thou knowest thou shalt receive the Reward of the Inheritance ; who hath promised a Reward to the Gift of a † † Mat. 10.42 . Cup of cold Water only , and therefore will undoubtedly give a great Reward to a constant course of sincere Obedience . Thou wilt besorward to do any thing * * Col. 1.5 . for the Hope that is laid up for thee in Heaven ; considering , that all thy good Duties and faithful Performances shall be † † 1 Pet. 1.7 . found unto Praise , and Honour , and Glory , at the appearing of Jesus Christ .

The deep Thoughts of the heavenly Glory , will render the Duties of Religion easy to thee . The Meditation of an everlasting heavenly Rest , will facilitate the Yoke , and lighten the Burden of Christ to thee . The Greatness of thy Reward will lessen and take off the Difficulty of thy Labour . Thou wilt surely think no Task , no Duty , no Diligence , no Care , no Cost , no Pains too much to get to Heaven , which at last will fully make amends for all . Thou wilt strive to do thy best in all thou doest , because , as Apelles said of his great Care in drawing a very curious Picture , Pingo Aeternitati , I limn for Eternity ; so , whatever thou doest , thou doest for Glory , Honour , Immortality , a blessed Eternity .

If by the Eternity of thy Felicity , were meant only an Aevum of very long Duration ; yet it would seem a weighty Motive to any considering rational Man , to engage him to Godliness and Christianity , and to oblige him to Industry and Activity : But when the Gospel-revelation does give thee Assurance of the Perpotuity , and endless Duration of this Felicity ; the due Consideration of so great and infinite a Reward , will have a more forcible powerful Influence upon thee . It greatly raised , and much affected David's Heart , to be able to say to God , ‖ ‖ 2 Sam. 7.19 . thou hast spoken of thy Servant's House for a great while to come ; How then is it likely to spirit and encourage thee , to consider that God has spoken of an heavenly Happiness to be bestowed upon thee , that shall last as long as Eternity it self , that shall last as long as God himself ?

[ 2. ] The serious Thoughts of a perfect heavenly State of eternal Bliss , will quicken and encourage thee not only to do , but to [q] [q] Nihil crus sentit in nervo , quando anmus est in coel . Tertul. suffer any thing for God and Christ and the Gospel : to chuse * * Heb. 11.25 , 26. with Moses rather to suffer Affliction with the People of God , than to enjoy the Pleasures of Sin for a Season ; esteeming the Reproach of Christ ( or , for Christ ) far greater Riches than any Worldly Treasures out of a respect unto the Recompense of the Reward : And , with Christ , for † † & 12.2 . the Joy that is set before thee , to endure the Cross , and despise the Shame : ‖ ‖ 1 Pet. 4.13 . To rejoice to be a Partaker of Christ's Sufferings , that when his Glory shall be revealed , thou maiest be glad also with exceeding Joy : To be ready to (*) (*) Heb. 10.34 , 35 , 36. take joyfully the spoiling of thy Goods , knowing in thy self that thou hast in Heaven a better and an enduring Substance . But of this I shall speak more under the next Head . That is the first ; The serious Consideration and earnest Expectation of a vast and ample Reward in Heaven , will encourage and enable thee not only to do but to suffer for Christ Jesus .

( 2. ) The Consideration of a future perfect heavenly Happiness , will help and enable thee to resist and repel both the fair and furious Temptations of Satan . By Meditation put on for an Helmet the Hope of Salvation , and that will defend thee against the Assault , and will ward off the Blows of the Devil . It will ,

[ 1. ] Enable thee to answer and oppose the subtil and powerful Temptations of Satan , when he fairly promises any pleasing Good to thee . The consideration of what God offers thee , will make thee reject and disdain whatever Satan for the present proffers thee ; because he can make no proffer valuable and considerable , equal and answerable to what God has made in the Gospel to thee . This Sun will presently put out the Light of all his twinkling Stars . As Saul said to his Servants , to keep them from falling away to David , * * 1 Sam. 22.7 . Will the Son of Jesse give every one of you Fields , and Vineyards , and make you all Captains of thousands , and Captains of hundreds ? So thou wilt say to thy considering self , are the Devil and the World able to afford me those Honours and Dignities , Riches and Treasures , Delights and Pleasures , and to entertain me with such a Paradise as God hath prepared for me , and promised to me ? Are the Devil , and the World , and all the Pleasures of Sin , which are slight , and short , and last but for a Season , ever able to make me amends , if I make a refusal of God's Kindness ? Are they ever able to countervail , and make up the Loss of God , and Christ , and the heavenly Kingdom to me ? What 's all the outward Splendor and Glory of this World , to the incomparable unconceivable Glory of Heaven ? What are these Meats and Drinks here below , to the celestial Food , and the full Satisfaction of all my spiritual Desires ? What signify all the filthy impure Pleasures here , to the Enjoyment of the Society of immaculate Angels , and the glorious Presence of the immaculate Lamb hereafter ? How are all the Pleasures of Sin , put in the Ballance against the Joys of Heaven , but as a Feather against a Mountain ? How poor and beggarly are all the Riches on Earth , to the vast and sure Treasures laid up for me in Heaven ? How mean a Cottage , what a very Dunghil is the most sumptuous Building , and stately Habitation here , to the beautiful , spatious , glorious , heavenly Palace ? What vile Weeds , and sorry Rags , are the costliest Garments and richest Apparel here , to the white Ornaments , and glorious Robes of Saints triumphant in Heaven ? How contemptible and despicable is all Honour with Men , in comparison or Honour with God and Angels ? any secular Preferment , and worldly Power , in respect of the heavenly Crown and Kingdom ? What Invitation or Inducement is this carnal Company to me , that I should so covet and fondly embrace their Society , to the Loss and Forfeiture of all blessed Fellowship with God and Christ , with Saints and Angels to all Eternity ? Shall I ever become such a meer Bedlam and humane Beast , as to slight and undervalue a perfect State of heavenly Glory and to place my Happiness in Sensuality and Flesh-pleasing ? Further ,

[ 2. ] The Meditation of the high and heavenly Felicity and Glory , will serve to counterpoise the heaviest Temptation , when Satan or his Initruments shall terribly tempt thee , and sharply assault thee , by threatning any great and grievous Evil to thee . If Satan threaten thee with Persecution , with the Loss of thy Estate , or of temporal Life it self ; this will instruct thee to tell him what Christ himself hath told thee , that * * Mat. 5.10 , 11 , 12 Blessed are they which are persecuted for Righteousness sake , for theirs is the Kingdom of Heaven : That blessed art thou when Men shall revile thee , and persecute thee , and shall say all manner of evil against thee falsely for Christ's sake ; that then thou must rejoice , and be exceeding glad , for great is thy Reward in Heaven : That † † & 19.29 . every one that hath forsaken Houses , or Brethren , or Sisters , or Father , or Mother , or Wife , or Children , or Lands for Christ's Name 's sake , shall receive an hundred-fold , and shall inherit everlasting Life : That ‖ ‖ & 16.25 . whosoever will save his Life , shall lose it : and whosoever will lose his Life for Christ's sake , shall find it . It will enable thee to tell the Devil , what the great Apostle of Christ has told thee ; That (*) (*) 2 Tim 2.12 . if thou sufferest , thou shalt also reign with Christ , and be glorified with him : but if thou deniest him , he also will deny thee : That thou (†) (†) Rom. 8.17 , 18. reckonest , that the Sufferings of this present Time are not worthy to be compared with the Glory which shall be revealed in thee : That thy (‖) (‖) 2 Cor. 4.17 . light Affliction , which is but for a Moment , not only worketh , but [*] [*] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . worketh out for thee a far more exceeding and eternal Weight of Glory . This will cause thee to be [†] [†] Phil. 1.28 . in nothing terrified by thy Adversaries ( the Agents of Satan , and Instruments of the Devil : ) which is to them an evident Token of Perdition , but to thee of Salvation , and that of God . The Consideration of a sure , full , everlasting , heavenly Reward , will keep thee from sticking at any Suffering . Satan can never terrisy and dishearten thee with the Fear of Death , or temporal Torments ; but thou wilt be able patiently to endure , and cheerfully to go through any Suffering , if thou doest but weigh the Recompense of Reward , and well consider , that eternal Salvation will richly compensate the suffering Christian . That is the second Advantage of the fore-mentioned Meditations ; The Consideration of a perfect State of heavenly Glory , will help and enable thee to resist and repel the taking , or terrible , the flattering , or affrighting Temptations of Satan .

( 3. ) The due Consideration of a perfect State of heavenly Glory , will enable thee to live in an holy Contempt of this present World , and in the serious , real , visible Exercise of constant heavenly-mindedness .

[ 1. ] The often renewed Thoughts of a future perfect heavenly Happiness , will effectually provoke thee to live in a manifest , rational , holy Contempt of all external and earthly Things ; and in quiet Contentment with what Share and Allowance God allots and affords thee of outward Comforts and Accommodations here in this World .

'T will cause thee to slight and undervalue the Things of the World , which God in the Gospel has so disgraced and disparaged ; To despise and contemn them in thy Judgment , Affections , Speeches , Actions , in comparison of the nobler , richer Things to be enjoyed in the other World . The raised Thoughts of a celestial Happiness , will teach thee to take all sublunary Glory for a Shadow , or a Dream ; and move thee to complain of the World's Dotage in the pathetical Words of that divine Poet , [r] [r] Herb. Poems , Dotage . But Oh the Folly of distracted Men , Who Griefs in earnest , Joies in jest pursue ; Preferring , like brute Beasts , a loathsome Den Before a Court , ev'n that above so clear , Where are no Sorrows , but Delights more true Than Miseries are here !

These Thoughts will preserve thee from being so foolish as to mind Baubles , and to follow after Butter-flies : from being excessively fond and greedy of a tickling , transient Pleasure ; from catching earnestly at a Vapour , a Puff of Honour ; from stooping low to a base and filthy Clod of Earth ; from striving over-eagerly for any of this World's Goods , which thou must certainly soon part with , and which if thou couldst hold never so fast , and keep never so long , thou couldst find no solid , real , rational Happiness in : From envying those that have * * Ps. 7.14 . their Portion in this Life : And will cause thee to dread the Thoughts † † Luke 16.25 . of receiving thy good Things , ‖ ‖ & 6.24 . thy Consolation here : To tremble to think of going shortly out of this World , and leaving all thou hast behind thee , and of having nothing at all that is truly good to reap and receive in another World . The Meditation of heavenly Provisions and Enjoyments , will wean and loosen thy Heart from , deaden and disaffect it to the drossy or kexy Things of this base and dull Earth , which are wholly unworthy of the choice Affections of thy heaven-born Soul . It will direct thee to use this World , as if thou didst not use it ; to use earthly Things , but not to mind them , nor with thy whole Heart to desire them , nor to place thy Happiness in them , nor to dull thy Appetite to heavenly Things by them .

To consider seriously , that God has provided such Riches and Treasures in another World for thee , this is a likely Means to free thee from affecting inordinately Worldly Greatness , and to moderate thy Desires and Endeavours after earthly Things ; to enable thee to live without them , to live above them , to have thy Conversation here without Covetousness , and to be content with such Things as thou hast in thy Passage and Way to Heaven , since Heaven will make up all at last : Reckoning with thy self , that the Discontent of thy Life would be a kind of rude Blasphemy against Heaven ; a pronouncing and proclaiming of all the promised Glory of Heaven , what Solomon does of all earthly Glory , that this also is Vanity : A telling all the World , that thou verily thinkest , either there is no Heaven at all , or that Heaven is not enough to satisfy thee . The fixed Thoughts of a promised heavenly Reward , will serve to confirm and stablish thy Heart against worldly excessive Fears , and Cares , and immoderate Labours for outward and earthly Things ; and will prompt thee to argue thus with thy self ; Why should I fear the Loss of any Thing here in this World , when it is my Father's good Pleasure to give me a Kingdom ? and why should I doubt of earthly Necessaries , when God has allotted and apportioned an heavenly Kingdom to me ? If he hath promised me an heavenly Kingdom , he won't withhold such temporal Supplies as are necessary for me in my present Pilgrimage : And what need I cark and care , labour and sweat , toil and trouble my self for meer Vnnecessaries , and vain and hurtful Superfluities ?

[ 2. ] The Meditation of a perfect heavenly Happiness , will help thee to live in the serious real visible Exercise of constant heavenly-mindedness ; to seek , and care for , to * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Col. 3.1 , 2. savour , and set thy Affections on Things above ; to have thy Soul , like the Flame of a Candle , alwaies aspiring upward ; to live by Faith ; to affect the Kingdom of Heaven ( which the primitive Christians had so much in their Hearts and Tongues , that the Heathen [s] [s] Just. Mart. Apol. 2. ad Antonium . suspected they affected Caesar's Empire ) To desire a better , that is , an heavenly Countrey , and to look for a City which has Foundations , whose Builder and Maker is God ; To have thy Conversation in Heaven ; to lead and frame thy Life according to heavenly Rules and Patterns , To order and to judg of every thing with respect had to these heavenly Things ; To be so taken with their Beauty and Excellency , Sweetness and Pleasantness , as to thirst after them with an unsatiable Desire , and to refer every thing to the obtainment of them .

( 4. ) And lastly . If God hath wrought such due and requisite Qualifications in thee , as may fit and prepare thee for an heavenly State ; thy Meditation then of a perfect State of heavenly Happiness , will provoke thee to live in daily thankful , delightful Fore-thoughts , and sweet refreshing comfortable Foretastes of a perfect State of heavenly Glory , and blessed celestial Immortality . It will invite , and constrain thee to think and speak well of God and Religion ; to laud and magnify the Divine Munisicence , to admire and extol the Bounty of God , who sweetly and kindly allures thee to Piety by a most ample and inestimable Reward ; and ingages to give thee such great Wages for so little Work , eternal Life for the Labour and Service of a few Years ; an exceeding eternal weight of Glory for such small Pains spent in a short Race ; who , though thou maiest sometimes start aside , or stumble in the Way , yet will not deny thee thy Reward , nor lessen thy Crown ; but , if thou doest thy best , will reward thy Sincerity largely and liberally , and will abundantly recompense the very meanest faithful Performance , the giving but a Cup of cold Water in the Name of a Disciple . It will excite thee to give thanks to God , who hath begotten thee again to a lively Hope , and made thee very rich in Hope . It will enable thee to live comfortably , and walk cheerfully , as an Heir of the Promises , an Heir of the Grace of Life , of eternal Life or Glory , which will be bestowed by the free Grace and Favour of God : To rejoice with Joy unspeakable , and full of Glory ; as one whose Name is written in Heaven , and that hast a Mansion prepared by Christ in Heaven for thee : To rejoice and be exceeding glad , to consider that great is thy Reward in Heaven : To rejoice in the first Fruits of the Spirit , in the earnest of the Spirit , which is the earnest of thy Inheritance , given by God as a Pledg , or first part of Payment of that Inheritance which he hath destin'd to thee : To sit down , and express and vent thy Thoughts in the feeling affectionate words of the fore-cited sweet Singer , [t] [t] Herb. Poem , The Glance . If thy first glance so powerful be , A Mirth but open'd , and seal'd up again ; What wonders shall we feel , when we shall see Thy full-eyed Love ! When thou shalt look us out of pain , And one Aspect of thine spend in Delight More than a thousand Suns disburse in Light In Heaven above !

If thou shalt use to think much of Heaven , thou wilt rejoice in that Sight which thou gettest of God and Christ here , as a real Pledg of a clearer Vision , and nearer Fruition of God and Christ hereafter : Thou wilt rejoice in that Communion which thou holdest with the Saints in the Church here , as an earnest and assurance of thy Fellowship with them in the heavenly Glory hereafter : Thou wilt delight in that measure of spiritual Knowledg , and those Beginnings of eternal Life thou attainest here , as Tokens and Pledges of a perfection of Knowledg , a perfection of Life eternal to be received and enjoyed hereafter : Thy thankful , cheerful Life will answer the Reward , the Riches , the Crown , the Kingdom , which God hath plainly promis'd thee , and given a sure Earnest , and certain Pledg of to thee .

The last of the four last Things proposed as the subject Matter of Meditation in order to the right Redemption of Time .

Let [a] [a] Reade Mr. Bolton of Hell , in his 4 last things : And Mr. Richard Adams's serm. of Hell , in the M. E. at St. G. Hell and its Torments be the Subject of thy solemn and frequent Meditation , which will be of great Use and Advantage to thee , for preventing the mis-spending , and promoting the right redeeming of thy Time .

Hope of Heaven , and Fear of Hell , are the great Engines apt to turn about our Wills , and the forcible Spring of all our Actions ; and nothing so strongly affects as Fear : And we have need enough in this present State to get every Affection wrought upon , and to use all possible Motives with our selves for the furthering and promoting the Salvation of our Souls . And therefore surely she was overhasty , and acted rashly , that ran about the City with a Brand of Fire in one Hand , and a Bottle of Water in the other , and said , her business was to set Heaven on fire with the one , and to quench Hell-slames with the other , that there might be neither of them left , only pure Love to move and incite her Piety . The devout St. Bernard puts us upon a wiser and better Course ; [b] [b] Descendamus in insernum viventes ne defcendamus mori●ntes . Let us go into Hell by Meditation , while we live , saies he , that we may not go into Hell when we die .

Seriously consider , that if thou shouldst prove a final impenitent Sinner ; when thy Soul shall quit the Tabernacle of thy Body , it shall pass immediatly into a State of Misery , and dwell in the Region of Devils , and of evil discontented Spirits ; and that thou shalt be raised at the last Day to the * * Ioh. 5.29 . Resurrection of Damnation , to † † Dan. 12.2 . Shame and everlasting Contempt ; be raised , as a Malefactor is fetched out of Prison , to appear in Judgment first , and then to be had to the Place of Execution : be raised , though thou wouldst [c] [c] Malunt extingui penitus , quàm ad supplicia reparari . Minucius Fel. p. 84. rather chuse to be annihilated , than to be restored and raised again to Punishment .

That then thou shalt be ranked among the Goats on the * * Mat. 25.41 . left Hand , and sentenced to * * Mat. 25.41 . depart : That then thou shalt be excluded , and banish'd from the Face and Favour , the comfortable † † 2 Thess 1.9 . Presence , and blessed Enjoyment of God and Christ in Glory . That thou shalt suffer the Loss of all thy outward and earthly Enjoyments ; have impetuous Desires after terrene and sensual Things still remaining , and yet want the Objects which should suit and satisfy , please and gratify those Desires : But that thy greatest Punishment shall consist in the Loss of God and Christ , and of all real substantial Good , by the Loss of God and Christ , the chiefest Good .

Consider further ; That thou shalt be forc'd to depart from Christ into Hell-fire ; not a purging , but plaguing ; not a purifying , but tormenting Fire : That it will be no small Pain , that will arise from an acute Feeling and lively Sense of the unutterable Losses , and unrecoverable Damages thou shalt then sustain by reason of thy Sin ; from a quick and terrible Apprehension that thou art bereaved of God , forsaken of Christ , and utterly deprived of all the glorious Good that was so fairly offer'd to thee ; and from the sad Consideration , that they whom thou didst despise and vilify , and trample on here on Earth , and account the very Off-scouring of the World , are at last possess'd and made Partakers of that blissful State which thou findest thy self deprived of : As it heightned and aggravated Dives's Misery , to behold Lazarus in Abraham's Bosom .

But well consider , That this will not be all ; but that there shall be a real Presence of all Evil , as well as a privation of all Good : That as all the Members of thy Body , and Powers of thy Soul , have been Weapons of Unrighteousness , so thou shalt be punished in all the Parts of thy Body , and Faculties of thy Soul ; which then shall be made more capable of Torment , and shall suffer-Pain without any Diversion or Intermission , Mitigation or Relaxation at all , finding * * Rev. 14.11 . no Rest day nor night : That then thou shalt be fill'd with Horrour of Conscience , troubled and vexed to think and consider , that all the Torments thou indurest are sent in Vengeance , and inflicted by Divine Justice by way of Punishment for thy wilful Faults , and voluntary Crimes , and according to the measure of them .

And think again ; That as thou shalt suffer variety of Punishment , Punishment of Loss , and Punishment of Sense ; so thou shalt undergo extremity of Torment : That thou shalt be forc'd to depart into Fire , † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mat. 25.41 . the Fire , emphatically ; which whether it shall be material , or metaphorical , speaks the sharpness and severity of thy Torment . That thou shalt be cast into Fire prepar'd ; suffer a contrived Punishment , that falls under the solemnity of a Preparation : Prepared by God , the wise and just Lord and Judg : For the Devil and his Angels : A great and inevitable Punishment ; such as the Devils must suffer , and such as thou must suffer with the Devils : That if thou servest the Devil here , thou must dwell with him in Hell-fire .

And if it be so great an Affliction to the People of God , who have a true Sense and a right Judgment of Things , to be necessitated to live among * * Ps. 120.5 . the Wicked here in this World ; Think then what a grievous Misery it will be to thee , when thy Eyes are open'd in Hell , to see thy self under a necessity of dwelling continually with the Devils , and cursed Fiends of Hell .

Think how it would [d] [d] Shepheard's S C. p 95. scare thee almost out of thy wits , to have the Devil frequently appear to thee here ; and what Horror then shall fill thy Soul , when thou shalt be banish'd from the Face of God , and Presence of Christ , and from Angels Society , and be joined in Fellowship with the Devil and his Angels ; be shut up in the darkest Den with that roaring Lion , and be chained with the Devil in fiery Fetters .

Nor will it at all relieve thee , to have Companions in all thy Pain and Distress in Hell ; But the more there be that shall suffer with thee there , the less ease and comfort shalt thou enjoy : for ( as [e] [e] Dr. Jackson , 3 vol. p. 495. one of profound Judgment well observes ) there will be no Concord or Consort there , nothing but perpetual Discord , which is alwaies so much the greater , by how much the Parties discording are more in number : It being a Thing too well known , that to live in continual Discord , though but with some few , is a kind of Hell here upon Earth .

Think yet further ; That thy Punishment in Hell will be perpetual , thy Torments be endless , as well as easeless ; thy † † Mat. 25.41 , 46. & 3.12 . Fire everlasting , and unquenchable : That thou shalt be * * Rev. 20.10 . tormented in the Lake of Fire and Brimstone , day and night , for ever and ever : That if it were possible for one Eternity to be spent , for one ever to expire and come to an End , there should be another ever for thee to be tormented in : That in Hell † † Mark 9.44 , 46 , 48. thy Worm shall never die : That thou shalt be punished with ‖ ‖ 2 Thess 1.9 . everlasting Destruction from the Presence of the Lord : That thou shalt be destroyed in a moral , not in a natural Sense : That thy Essence and Being shall be everlastingly preserv'd ; but thou shalt be everlastingly depriv'd of God , and Glory , and of all that makes to thy well-being ; and everlastingly afflicted and punished with all that tends to thy ill-being : That as Nero refus'd to put [f] [f] Philostr . in vi●a Apoll. Tyanaei . Apollonius to Death , who was very desirous to die , because he would not so far gratify him ; And as Tiberius Caesar , when a certain Offender petition'd him to hasten his Punishment , retur'd this Answer , [g] [g] Suetonius l. 3. c. 6. Nondum tecum redii in gratiam ; Stay , Sir , you and I are not Friends yet : So , if thou provest a damned Person , that God won't be mov'd by all thy entreaty to grant a quick and speedy Dispatch to thee , nor after [h] [h]

See Mr. Bolton's 4 last Things p. 107 , 108 , 109 , 110.

If thou hadst an Head as big as Archimedes , and couldst tell how many Atomes of Dust we●e in the Globe of the Earth ; yet think that such a vast number is but as one little Atome in compare with those endless Sorrows and those endless Joys . — Let this be thy Impress , or Motto , let this be writ upon the min● that a learned man writes upon all his Books , Aetern●tatem cogita , Think of Eternity . ( Johan . Meursius ) D. Patrick's Div. Arithm p. 40 , 41.

thousands and millions of Years spent in Torments , yield to let thee die at last : And that the Eternity of thy Torments , will be the Hell of Hell , and the very Sting of the second Death ; That the Eternity both of Loss and Sense will even break the very Heart of thee .

If good Men here do grieve and mourn , when God withdraws and absents himself but for a Moment from them ; Think then how lamentably and intolerably it will perplex and punish thee , to be made sensible hereafter , that God will hide his Face from thee for ever . That if here thou art unable to bear a tedious Fit of the Tooth-ach , Head-ach , Cholick , Gout , or Stone ; what then thou wilt do to endure those akings of Heart , and wounds of Spirit , and convulsions of Conscience , and complicated torments of Soul and Body , which will be the Portion of damned Persons to eternal Ages . And if it be so sad a Misery for any to be burnt to Death here ; Think then how incomparably greater a Misery it will be , to be alwaies burning and frying in Hell , and yet never to be burnt to Death there . Nay , if here to lie long on a Bed of Down , or on a Bed of Roses , and not once to rise in several Years together , would prove a grievous sore Trouble and heavy Affliction ; what an overwhelming Thought is this then of lying in Flames to all Eternity ?

Consider here , that so great is the Folly of Man's Mind , and the Hardness of his Heart , and the Power of present sensual Allurements , that [i] [i] See Baxter's Reas. of the Christ . Rel. p. 171. nothing less than the Threatning of an endless Misery was an apt and sit Instrument of God's ruling and governing the World : That Men would not have been sufficiently awed , and effectually restrain'd and deterr'd from Sin , and kept in order and obedience , if God had not intimated and foretold that the obstinate Sinner shall certainly suffer perpetual Punishment in another World . That it is too evident , that the Denunciation even of eternal Pain , and infinite Torment , does [k] [k] Id. ib. p. 164 , 170. not move and sway the greatest part of Men ; and therefore that the Threatning of meer Annihilation or of some lighter and shorter Punishment would surely have less prevail'd and wrought upon the World . And now , when everlasting Punishment is plainly threatned , that the just and holy Law-giver doth not intend to affright thee with a Lie , or with an uncertainty : That his Threatning is not like the prediction of an Almanack ; It may be so , it may be not ; But that he meaneth really to execute and inflict the Penalty of eternal Punishment upon thee , in case of thy final Impenitency and Disobedience .

Consider moreover ; That thy Punishment will be [l] [l] How the infinity of Punishment is answerable to the infinity of the Fault ; see Barontus de peccato M●rtalt & Vent 〈◊〉 , § 6. part. 2. justly and deservedly everlasting , if now thou sinnest with a [m] [m] Deus punit nos in aeterno suo , quta nes peccanites in aeferno nostro . Mind , and Will , and Disposition to sin to Eternity , and wouldst sin on for ever here , and persevere in eternal Contumacy , without end or term , if God should not break off the course of thy Sins , by putting a Period to thy Daies .

That thy eternal Torment will be reasonable and equitable , if now when Life and Death , an Eternity of Happiness and an Eternity of Misery are set before thee in this Time of thy Trial and Probation , thou art grosly wanting to thy self , [n] [n] Vide Episcop. Resp. ad 64. quaest. qu. 62. p. 68. slightest and despisest eternal Happiness , and so puttest it away from thee for ever , and drawest wilfully eternal Misery upon thy self . If here thou closest with what is present , and lettest go what is future ; ( as that vile and wretched Cardinal did , who prefer'd his present part in Paris before his future part in Paradise ; ) hadst rather have any thing in possession , than never so much in reversion ; and so greedily catchest at the present Pleasures of Sin for a season , and refusest the Favour of God , and the Joys and Blessendness of the World to come ; thou hast nothing to complain of for thy Loss of Heaven , but thy own [o] [o] See Dr. Jackson vol. 3. p. 496. free Choice .

And as for Pain of Sense , though thou doest not expressly chuse it in its self , yet if thou chusest it implicitly in the causes of it ; If now thou chusest that Sin to which such Torment is by the Law of God [p] [p] See Baxier's Reas. of the Christ . Rel. p. 165 , 169 , 170. annex'd , and deliberately and resolvedly to the very last eagerly pursuest those sinful Pleasures and Profits , which God hath plainly told thee will be surely followed with no less than everlasting Torments ; And takest [q] [q] Paradise was created for man ; the everlasting Fire was prepared for the Devil , and his Angels ; But ungodly men with the Words and Works called it to them , Wisd. 1.16 . committed a kind of ●iot upon Hell , invaded Lucifer's peculiar , and strive more vehemently for their portion in that Lake of Brimstone , endure more temporal hardship in their pass'age thither , than any Martyr in his siery Chariot of Ascent toward Heaven : An the that take , such pains for it , is worthy to take his portion with it , to have that pay which he hath merited so dearly . Dr. Hammond , pract. Cat. see there p 412 , 413 in 12. as much or more pains in the waies of Sin to go to Hell , than would have serv'd to get to Heaven ; thou wilt have none to blame at last of Cruelty toward thee but thy self ; no reason to cry out of the Divine Severity , when thou hast but the consequents of thy wilful choice : For God puts things to thy own Choice , and intreats thee to be careful to chuse aright , and will at last only suffer thee to inherit thy own foolish option , and evil Choice , which here thou madest to thy eternal Ruin .

Consider once more ; That all Hell is not in another Life : That if thou beest a wicked Person , thou hast an Argument within thee to convince thee that there is an Hell , when thy Conscience pains and gripes thee , and is too hot for thee : That the present secret Checks , and severe Rebukes of thy own Conscience , are an Embleme and Representation , and a kind of Anticipation of Hell Torments : That now thou livest even in the Suburbs of Hell : That thou feelest the [q] [q] The Heathen feigned Prometheus his Liver to be continually gnawn upon by a Vultur or Cormorant without wasting the Substance of it , or deading its capacity of Pain . Vultur preying betimes upon thee ; the Worm crawling early in thy Bosom , and beginning to gnaw thee even in this Life : That thou hast an Aetna , or Vesuvius , at least some Sparks of the hellish Fire already kindled in thy own Breast ; some prelibations and fore-tastes of those Vials of Wratth that are prepared and reserved for thee ; some Drops let fall upon thee of that Ocean of Wrath that is likely at last to overwhelm thee : That thou carriest the Sulphur of Hell about thee , and thy Hell is already , even here upon Earth , begun within thee : That though thou beest not actually in the very Place of Hell , yet thou knowest that eternal Woes are due to thee ; and findest that this is a present Torment to thee , in the midst of thy greatest outward worldly Enjoyments ; as a Person is scorch'd with a burning Fever , though he lie upon a Bed of Ivory , in a Chamber richly furnish'd and hung with the finest Tapestry , or adorn'd with rare and curious Pictures , and rendred as delightful and pleasant as can be .

Call here to mind , how some that have been only sing'd by this Fire , and have had no more than the Smell thereof passing upon them ; have been most rueful amazing Spectacles to all Beholders , through that Horrour and Terrour of Conscience , which was but an Image and Resemblance of Hell-Torments : And if the beginnings of these Sorrows be so dreadful here in this World , Consider how unsufferable then the full measure thereof will certainly be in the World to come .

Think earnestly and often of these Things , and see how strangely they will operate with thee . [r] [r] Fox Acts and Mon. 2 vol. p. 922 , 923. Mr. Bilney the Martyr did diverse times in his Imprisonment put his Finger to the Flame of the Candle , to feel and try the Heat of the Fire before his Execution : Do thou by Meditation flash Hell-fire in thy own Face , and burn the Brimstone of Hell at thy own Nostrils : Use thy self to serious Thoughts of Hell : Sit down and consider , whether thou art able to bear those Torments , to dwell with that consuming Fire , to abide with those everlasting Burnings . Pursue these Thoughts , and often renew and repeat these Considerations ; and this is likely to startle and awaken thee , to rouse and raise thee out of thy carnal Security . Labour by Meditation to presentiate , and to reallize the intolerable Torments of Hell to thy self ; and work the Thoughts of the Things forementioned upon thy Heart , until thou art suitably affected with them , and fully resolv'd to answer the Ends of the Threatning of them .

Thy Meditation of Hell-torments will be apt to beget [s] [s] Mr. Perkins would pronounce the Word Damn with such an Emphasis as left a doleful Echo in his Auditors Ears a good while after . Mr. Fuller in his Life , Holy State , p. 82. stirring and lively Affections in thee : It will be useful to with-hold or with-draw thee from Sin , which has such a dreadful Issue ; To keep , or take thee off from living in such a course , wherein every Act is a step to Perdition : To restrain thee from great Sins especially . Thou wilt not chuse to live without God in this World , for fear thou shouldst be forc'd to live without God in the other World . Thou wilt not dare to continue in wilful Ignorance , or Disobedience , considering that Christ will come * * 2 Thess. 1.8 , 9. in flaming Fire , to take Vengeance on them that know not God , and that obey not the Gospel of Christ . Thou wilt not give way to Vnbelief , considering it is the damning Sin ; Nor live and die in wilful Impenitency , lest thou perish eternally . Thou wilt not surely be boldly guilty of such open Profaneness and gross Impiety , as to bid God damn thee , damn thee Body and Soul ; and the Devil take thee : Thou wilt never use such cursed Forms of Speech thy self ; and wilt tremble to hear such horrid , and worse than hellish Words proceed from the Mouths of mad and desperate Sinners . Nor wilt thou offer to cherish and nourish hidden Hypocrisy ; since Hell is prepar'd of purpose for Hypocrites , and the Punishment of Hypocrites is made the Standard of the Infernal Sufferings of other Sinners ; whose * * Mat. 24.51 . portion shall be appointed with Hypocrites . Thou wilt not indulge thy self in Sensuality and Voluptuousness , which has a terrible † † Isa. 5.11 , 12 , 14. Wo denounc'd against it : Thou wilt not destroy thy Soul for the Pampering of thy Body , lose fulness of Joy for the pleasing of a single Sense , rivers of Pleasures for a superfluous Cup of drink , Pleasures at God's Right Hand for evermore for the Pleasures of Sin which are but for a season , for a minute , for a moment . Thou wilt not take thy short Pleasure , to pay so dear as to suffer eternal Pain for it . Thou wilt not allow thy self in Intemperance ; Nor venture to walk after the flesh in the Lust of Vncleanness , remembring that the Lord knoweth how to ‖ ‖ 2 Pet. 2 9 , 10. reserve such Persons chiefly unto the Day of Judgment to be punished : And well knowing , (*) (*) 1 Cor. 6.9 , 10. that neither Fornicators , nor Adulterers shall inherit the Kingdom of God . Thou wilt not burn in the fire of Lust , lest at last thou beest scorch'd in the slames of Hell : Thou wilt set the Fire of Hell in opposition to the Fire of Lust , that the one may abate and put out the other . As it is storied of a vertuous Christian Woman , that being tempted and earnestly solicited to yield to commit Folly with a certain Wanton , who made profession of great Love to her , and how ready he was to do any thing for her sake . To convince him , and to deliver her self out of the Temptation , she strait requested this one thing of him , that he would hold the Tip of his Finger in the Flame of the Candle for one Quarter of an Hour : He shrunk , and wondered at the Proposition : But if you be loth , said she , at my desire to indure such Pain for a Quarter of an Hour ; how can you expect that I for your pleasure should expose my self to suffer for Ever in Soul and Body the Wrath of God , and the eternal Flames of Hell-fire . Thou wilt resolve deliberately , and endeavour carefully to refrain bad Company . Whenever idle and evil Companions tempt thee , and say , Come , to thee ; thou wilt be ready to think presently how Christ will say at Last Day , Depart from me . Thou wilt take heed of doing the Devil's Work , for fear of suffering the Devil's Punishment . Thou wilt have no Intimacy and Familiarity with the Devil now ; thou wilt not give him heart-room , nor house-room , lest thou beest compell'd to bear him company in Hell-fire for ever hereafter . Thou wilt by no means be of the Devil's Party , nor side and associate with the Ungodly , and so deserve to be kept and continued in that Society which was formerly chosen by thee , and acceptable to thee . Thou wilt also zealously flee Idolatry , and hate and abominate that Religion wherein the practice of gross Idolatry is made necessary ; the Worshipping of Images , of Bread and Wine in the Eucharist , the Worshipping and Invocating of Saints and Angels ; Considering , * * 1 Cor. 6.9 . that Idolaters are of the Number of those that shall not inherit the Kingdom of God , but are appointed to have their † † Rev. 21.8 . part in the Lake which burneth with Fire and Brimstone . Nor wilt thou fall inconsideratly into damnable Heresy , nor hold so grossly corrupt Opinions as may bring upon thee ‖ ‖ 2 Pet. 2.1 . swift Destruction ; nor be deluded to believe the Lies of Antichrist , to thy utter * * 2 Thess. 2.10 , 12. perishing , and eternal undoing . Thou wilt abhor wilful Lying , to save thy Credit , or get Gain ; and hate to set thy [t] [t] Servum nolle mentiri nova religio est . Plaut. Servants to tell Lies , to vend thy Wares , and put off thy Commodities . Thou wilt be loth by a gainful Lie to cheat thy Brother of Twelve-pence , and to lose thy Soul by the bargain : remembring that Lying is a damnable Sin , and that † † Rev. 21.8 . all Liars shall have their part in the Lake which burneth with Fire and Brimstone : which is the Second Death .

Thou wilt be fearful of speaking any thing that looks like Detraction ; still minding thy self , that ‖ ‖ Rom. 1.29 , 30 , 32. Whisperers and Back-biters are join'd in the Catalogue with Haters of God , who are worthy of Death : And that he that (*) (*) Ps. 15.1 , 3. Back-biteth with his Tongue , and taketh up a Reproach against his Neighbour , is not likely to dwell in God's holy City : That if thou shouldst prove such a Devil incarnate , thou wilt be fit to keep company perpetually with the Devil and his Angels : That if thy Tongue should here be so set on Fire of Hell , it would presage that without Repentance and Reformation it will surely be set on Fire in Hell .

Thou wilt watch against the rising of rash Anger , which is a Sin that has Hell at the heels of it ; and be careful to prevent its breaking out in Expression or Action ; revolving in thy Mind that of thy Saviour ; (†) (†) Mat. 5.22 . Whosoever shall say , Thou Fool , to his Brother , shall be in danger of Hell-fire . Thou wilt dread the Thoughts of Vnfruitfulness under Means , having fixed and imprinted this in thy Mind , that * * Mat. 3.10 . every Tree which bringeth not forth good Fruit is hewn down , and cast into the Fire : † † & 11.23 . And that Capernaum , which was exalted unto Heaven by her enjoyment of special Means , was threatned for want of answerable Improvement to be brought down to Hell . Thou wilt not harden thy Heart in Vnmercifulness ; pondering in thine Heart how Dives in Hell wanted the refreshment of a [u] [u] Desiderabat guttam , quia non dedit micam . Aug. Drop of Water , for refusing to give poor Lazarus the small comfort of a Crumb of Bread , when he himself fared so sumptuously , and feasted deliciously every Day . Thou wilt not be unmerciful in not giving ; Nor in not forgiving ; never forgetting how the wicked uncompassionate Servant in the Parable was delivered by his Lord to the Tormentors . Thou wilt strive and labour against sinful [w] [w] Mr. Latimer having in a Sermon at Court in Henry the Eighth's daies much displeased the King , he was commanded the next Lord's-Day to preach again , and make his Recantation : He coming prefaced to his Sermon with a kind of Dialogism in this manner ; Hugh Latimer , Do'st know to whom thou art this day to speak ? to the high and mighty Monarch , that can take away thy Life if thou offend ; therefore take heed how thou speakest a Word that may displease his Majesty : But ( as recalling himself ) Hugh , Hugh ( saies he ) do'st know from whom thou comest , and upon whose message thou art sent ? even the great and mighty God , that is able to cast both Body and Soul into Hell-fire for ever ; and therefore take heed to thy self , that thou deliver thy message faithfully ; and so came to his Sermon ; and what he had deliver'd the Day before , confirmed and urged with more vehemency than ever . — The King that day called for him , — and taking him off from his Knees , embraced him in his Arms , saying , he blessed God , that he had a Man in his Kingdom , that durst deal so plainly and faithfully with him . Mr. Newcomen's Serm , on Heb. 4.13 . p. 37. Fearfulness , and not be drawn to do any Evil , or omit any Good against clear and full Light of Conscience , for Fear of any outward Trouble or Danger ; recollecting in thy Thoughts , that the ‖ ‖ Rev 21.8 . Fearful shall have their part in the Lake which burneth with Fire and Brimstone . Thou wilt be ready (*) (*) Mat. 10.28 . Luke 12.5 . to set the Fear of God , and the Fear of Hell against all carnal Fear of Men , or of any temporal Evil whatsoever : As the Primitive Martyrs did ; who when they were solicited by Heathen Emperours to sacrifice to their Idols , with these Arguments , That then they should save their Houses and Lands , and Liberties and Lives , but should otherwise lose all ; They put off all with this Answer , [x] [x] Da veniam , Imperator , tu carcerem minaris , ille gehennam . Pardon us , O Emperour , you threaten a Prison to us , but God threatens Hell to us . So Biblis ( as [y] [y] Eccl. Hist. l. 5. c. 1. Eusebius relates the Story ) a Woman who having fainted before , and renounced her Profession of Christianity , out of fear of suffering Persecution , and being brought to the Place where the Christians Bodies were burnt to Ashes , that others might be drawn from their Profession by means of her expected publick blasphemous Denial and Recantation ; was , at the very Hour of Suffering , thoroughly awaken'd as out of a dead Sleep , by the sight of those Flames which were the Instruments of the Martyrs Torments , to consider the intolerable eternal Torture of Hell-fire , which she must unavoidably suffer , if she should dishonour Christ and his Religion , and asperse the innocent and unblameable Professors of it : And thus expelling the lesser Fear by the greater , and happily returning unto her self , she disappointed her Persecutors Expectation ; and by being faithful unto Death obtain'd the Crown of a Martyr of Jesus , and animated others to endure the Cross with Christian Fortitude , and the Patience of the Saints . Fix thy Cogitations on the Infernal Flames , and this will make thee resolve and determine to chuse rather to do , or suffer any thing here , than to suffer the sad and bitter Pains of Hell hereafter : Concluding , that the Pains and Difficulties of Duty , are no way comparable to the troublesome uneasy Condition , and piercing raging Pains of Hell : yea , that the Suffering of Martyrdom here , is a light Affliction to the dreadful Suffering of Hell-fire hereafter .

The serious frequent Meditation of the exquisite Punishments , and dolorous Torments of Hell , will moreover powerfully perswade thee to be far from [z] [z] De horribili eorum exitio admoniti fideles , praesentem illis sortem non invideant . Calv. envying the greatest Prosperity of wicked Men ; who shall one day change their present Felicity for extream Want , and utmost Misery ; lose the Presence of God and Christ , and the full Fruition of endless Pleasures in Heaven , and suffer an Eternity of distracting Pains , and racking heart-renting Torments in Hell , for a few bitter-sweet transient Pleasures here on Earth . Yea , this will help thee to bear any outward Affliction patiently , and quietly to accept of any temporal Punishment of thy Iniquity ; considering , thou deservest Hell it self , and that all thy present Straits and Sufferings are nothing to the Wants and Losses , the Pains and Miseries of damned Persons . That eminent Pattern of Christian Patience , the holy [a] [a] His Life among Mr. Clark's Lives of ten em . Div. p. 178. Mr. Jeremy Whitaker , did humbly adore God's Goodness in the midst of his sorest sharpest Sufferings , and violent , excruciating , racking and grinding Pains , which were caus'd and continued by a complication of acute Diseases , the Stone , Ulcer , Gangrene ; and expressed himself with marvellous Meekness in such Words as these ; Lord , thou givest me no occasion to have any hard Thoughts of thee . O who would not even in Burnings have honourable Thoughts of God ? Blessed be God , there is nothing of Hell in all this .

Again ; This will throughly awaken and quicken thee to take heed of beginning the Hell here , which will be compleated and consummated hereafter : of being now of an hellish frame and temper of Mind : of departing from , and living without God and Christ ; which is not only Man's Sin , but Misery ; which is a very Hell upon Earth , and will be a great part of the future Hell : of contracting and strengthning vicious habits here , and of exposing thy self to the Misery that naturally arises from Sin ; to the Rebukes and Upbraidings of a guilty Conscience : Considering with thy self , that an hellish Temper and Disposition , if thou livest and diest in that Condition , will surely continue and be confirm'd in the other World ; and that an hellish State will prepare thee for , and bring thee to the place of Hell . This will also engage thee to bless God for Christ , for giving his only begotten Son to * * 1 Thess. 1.10 . deliver thee from the Wrath to come , by suffering Tribulation and Anguish for thee ; and † † & 5 9. not appointing thee to Wrath , but to obtain Salvation by Jesus Christ . And to be truly thankful to Jesus Christ , who condescended to be forsaken of God , that thou mightst not be totally deserted , and eternally forsaken of him ; and endured the Fire of God's Wrath , that thou mightst be perfectly freed for ever from Hell-fire . This will provoke thee by Faith , and Repentance , and bringing forth Fruits * * Mat. 3.7 , 8. meet for Repentance , * * Mat. 3.7 , 8. to flee from the Wrath to come , and to seek to escape the Damnation of Hell . And this will cause thee to hate and abandon the cursed Arts and wicked Waies of † † & 23.15 . making others the Children of Hell ; to dread the Thoughts of ever becoming the unhappy Instruments of hurrying any others to Hell : And will incline thee , in Pity and Charity to the Souls of Sinners , to do thy best , by all means possible , to keep all about thee from running and falling into that ‖ ‖ Luke 16.28 . place of Torment : to be zealous and industrious to [b] [b] Si fieri possit , ab●spsis inferis extrahendi nobis sunt homints . Calv. in Act. 8.22 . (*) (*) James 5.20 . save Souls from Death , to save (†) (†) Jude 23. them with Fear , pulling them out of the Fire ; ( as the (‖) (‖) Gen. 19.16 . Angels of old plackt lingning Lot out of Sodom : ) Not to suffer thy Neighbour ever to go to Hell quietly ; but rather to territy thy sinful Brother , than to permit him to miscarry for ever .

Obj. But is not this a slavish Tomper , to be moved to my Duty out of Fear of Hell ? Should not the Love of God be the Principle that acts us ? and [*] [*] 1 Joh. 4.18 . perfect Love is said to cast out Fear .

I answer ; When all the Motives and Incentives that possibly can be made use of , will scarcely effectually put us upon Duty ; surely we have [c] [c] Bonum tamen est , ut si necdum amor à malo te revocat , saltem timor gehennalis coerceat . Thomas a Kempis , l. 1. c 24. n. 7. little reason to let go or lay aside any one of them ; but to use whatever may work upon us , Love , or Hope , or Fear . And as for a Christians Love to God , it does not here exclude all Fear , because it is not perfect in this Life . It will indeed in the future Life cast out all Fear of Damnation : And it may be so perfect in this Life , as to banish and expel all distrustful tormenting Fear ; which consisteth in terrifying disquieting Apprehensions that God will deal with a Man as a Slave ; take Advantages of him , condemn and destroy him whenever he does amiss : But the true sincere Love of God is fairly consistent with a filial , cautelous , preserving , preventing Fear . [d] [d] Mr. Baxter in his Directions for Peace and Comfort , Doult 6. A judicious Divine well observes , that it is a great Mistake to think that filial Fear is only the Fear of temporal Chastisement , and that all Fear of Hell is slavish : Even filial Fear is a Fear of Hell ; which yet is join'd with such a Perswasion of God's Love to us , that we conclude he will not cast us off upon every provocation ; and is accompanied with some Love in us to God , and with Care and Watchfulness , lest we should by Apostasy and final Impenitency miscarry eternally .

The ninth Direction .

If you would redeem the Time , you must endeavour to spiritualize your common and ordinary worldly Employments : and must take care that your natural , as well as civil , Actions partake of Religion .

1. You must endeavour to spiritualize your ordinary civil or domestical Employments , by doing them all in O●edience of Faith , and making them the Instruments , whereby to shew forth your Honesty , Equity , Righteousness , Justice , and whatever Vertues may be exercis'd therein . You must make conscience to follow your Calling out of an awful respect to the Command of God ; to do what you do even in civil Business in the Name of Christ , as the Work of Christ , so as you may say at that time , Now I am about the Work of God , and of Jesus Christ : I thank God , my Conscience bears me witness I am acting in Obedience to Christ , expecting a Blessing from Christ upon what I do : and I look to receive a Reward from Christ . The Apostle commands Servants , * * Col. 3.23 , 24. whatsoever they do for Men , to do it heartily , as to the Lord ; to serve the Lord Christ in the Service they do to their earthly Masters .

Thus to work for God and Christ , is for that time to honour God and Christ as much , nay more , by the meanest servile worldly Act , than if you should spend all that time in Prayer , Meditation , or any other spiritual Employment , to which you had no sufficient Call at such a time . The devout Herbert , in one of his sacred [a] [a] The Elixir . Poems , desiring God to teach him , what he did in any thing , to do it as for him ; expresses himself thus sweetly and spiritually : All may of thee partake : Nothing can be so mean , Which with this Tincture ( for thy sake ) Will not grow bright and clean . A Servant with this Clause Makes Drudgery divine . Who sweeps a Room , as for thy Laws , Makes that and th' Action fine . This is the famous Stone That turneth all to Gold : For that which God doth touch and own Cannot for less be told .

2. We must take care , that our natural , as well as civil or oeconomical , Actions partake of Religion ; be inscribed with * * Zech. 14.20 , 21. Holiness unto the Lord ; and , by the purity of our end and intention therein , become as acceptable [b] [b] Vt quiequid aggrediantur homines sit sacrisicium Calv. in loc . Sacrifices unto God : That on all occasions we [c] [c] In cilo & potu , — homines sacri erunt Deo & sanctitatem colent . Id. ib. eat and drink , not merely to indulge and gratify our Appetite , [d] [d] Se●ing there must be in us a sensitive Appetite , whilst we are in this animal State , i● is to be endeavoured , a far as may be , that we , gratify the Appetite , nor a● it is a sensitive Appetite , but under this notion , as the thing that it desires makes for our real good , and tends to the enjoyment of the supreme Good : to eat and drink , not because we are hungry or thirsty , because the Appetite desires it ; but with reference to the main end , with respect to the highest Good , that the Body may be enabled , strengthned and quickned to wait upon the Soul chearfully in the Actions of a holy Life . Mr. S. Shaw in his Voice of one Crying in a Wilderness , p. 149 , 150. as it is a sensitive Appetite ; not only , or chiefly to [e] [e] It is lawful in all hences to comply with a weak and a nice Stomach : but not with a nice and curious Palate . Bp. Taylor 's Rule and Exerc. of holy Liv. c. 2. § 2. meas . 3. please our Taste : That we do not cover a Business of Pleasure under a pretence of preserving Health , or the fair colour of supplying Nature ; ( as [f] [f] Ad hoc incertum hilarescit infalix anima , — ut obtentu salutis , obumbret negocium voluptatis . Aug. Conf. l. 10. c. 31. §. 2. St. Austin confesses he found himself too apt to do ) And more especially , that we never offer to pamper our Bodies that we may be the stronger to serve our Lusts : That we do not eat and drink our selves either into Lust , or out of Duty : But that we take our Meat as our Medicine : ( as [g] [g] Hoc me docuisti , ut quemadmodum medicamenta , sic alimenta sumpturus accedam . Id. ib. §. 1. St. Austin acknowledges God had taught him to do ) use Meat-and Drink as remedies to cure natural Infirmities , not to cause moral Distempers ; as means to * * Eccl. 10.17 . sustain and refresh our Bodies , that our Bodies may be fit to serve our Souls ; and our selves may be enabled with vigour and alacrity to serve and honour God in the proper Duties of our particular Places .

We should eat our Bread before God ( as the Expression is Exod. 18.12 . ) that is , not only as in the sight of God ; but ( as the * * 1 Cor. 10.31 . Apostle speaks ) whether we eat or drink , we should do all to the Glory of God .

Remember to direct these natural Actions to spiritual Ends , and to make them an occasion of some Exercise of Religion . Be never wanting to beg a Blessing of God before you eat : And when you sit at Table ( as [h] [h] Cùn manducas , nequaquam totus manduces . sed corpore tuo suam refectionem postulante , mens suam non negligat ; memoria suavitatis Domini vel Scripturarum poscat Meditationes . Bernard . St. Bernard advises ) be not wholly employed in eating and drinking ; but your body requiring , and receiving its due repast , let not your Mind neglect its proper refection . Refresh your Soul , when you feed your Body : and use such holy Meditations , as may keep and preserve you from † † Jam. 5.5 . Rom. 13.14 . nourishing your Hearts , from ministring fuel to your Lusts , and making provision for the Flesh to fulfil the Lusts thereof . [i] [i] Fox Act. and Mon. 2 vol. p. 1457. Mr. Fox reports of the holy Bradford , that in the midst of Dinner he used often to muse with himself , having his Hat over his Eyes , from whence came commonly plenty of Tears dropping on his Trencher .

Whenever you recruit and repair your Nature , strive then to provoke and stir up in thy self and others ‖ ‖ Mat. 5 6. hungrings and thirstings after Righteousness : Remember , meditate , and discourse of the Sweetness of Christ , of the refreshing strengthning Ordinances of Christ , of being (*) (*) Ps. 36.8 . abundantly satisfied with the Fatness of God's House , and of drinking of the River of his Pleasures : of feeding and living by Faith on the Promises of the Gospel , and receiving the * * Rom. 15.4 . Comforts of the Scriptures : With Job , † † Job 23.12 . esteem the Words of God's Mouth more than thy necessary Food , or appointed Portion : With David , acknowledg the Laws and Judgments of God to be ‖ ‖ Ps. 19.10 . sweeter than Honey , and the Honey-comb ; than the sweetest and purest Honey . Think , and speak of the (*) (*) Joh 6.48 , 50 , 51 , 55. living Bread which came down from Heaven , of the Bread of Life , the (†) (†) Rev. 21.6 . & 22.17 . Water of Life , of spiritual (‖) (‖) Isa. 55.1 . Wine and Milk : * * 1 Pet. 2.2 . Desire the sincere Milk of the Word , that you may grow thereby : Have a longing Mind to that spiritual Food which is Meat indeed , and Drink indeed . Taste and relish the † † Rev. 2 17. hidden Manna . Delight thy self in the serious Fore-thoughts of ‖ ‖ Mat 8.11 . sitting down with Abraham , and Isaac , and Jacob in the Kingdom of Heaven : of (*) (*) Luke 22.30 . eating and drinking at Christ's Table in his Kingdom . Raise and lift up thy Mind to the Celestial Table : strengthen and sharpen thy Appetite to the most delicious heavenly Banquets : Let the Consideration and Hope of the spiritual Joys , and purer higher Pleasures of the other World , cause thee to despise these gross and brutish Pleasures ; to say in the Words , and with the Affection and Spirit of Mr. Herbert , [k] [k] Home . What is this weary World , this Meat and Drink , That chains us by the Teeth so fast ? [l] [l] Church-porch , p. 5. Look on Meat , think it Dirt , then eat a Bit. And say withal , Earth to Earth I commit .

Entertain thy self with better fare , and richer cheer . Thank God you have * * Joh. 4.32 . Meat to eat which the World knows not of . Let others † † & 6.27 . labour for the Meat which perisheth ; but do thou resolve rather to labour for that Meat which endureth to everlasting Life . Account and reckon it thy Meat and Drink , with thy blessed ‖ ‖ & 4.34 . Saviour , to do the Will of thy heavenly Father : And with (*) (*) & 4.31 , 32. him have a greater care of making provision for others Souls , than of supplying thy own bodily Necessities .

When at usual seasons thou nourishest thy Body , be sure thou doest not then forget to (†) (†) 1 Tim 4.6 . nourish up thy self and others in (‖) (‖) & 6.3 . wholesome Words , in the Words of Faith , and of good Doctrine , which is according to Godliness : Even while thou arc feeding thy Body , as thou hast occasion and opportunity , let thy * * Prov. 10.21 . Lips feed many . I remember Cicero introduceth Cato giving this good account of himself , that he loved to feast with his Friends and Neighbours , not so much for the [m] [m] Neque enim ipsorum convivtorum delectationem corporis voluptatibus magis , quàn catu amicorum , & sermonibus metiebar . Bene enim majores nostri , &c. Ego verò proster sermonis delectationem tempestivis conviviis delector , &c. Cicero de senect . corporal Pleasure of eating and drinking , as for the delight and refreshment of the good Discourses that were used among them at such Meetings .

And Tertullian informs us , that much of Religion was mingled with the Meals , the very common Meals of the Primitive Christians : That they did not offer to [m] [m] Non priùs discumbitur , quàm oratio ad Deum praegustetur : — It a suturaatur , ut qui meminerint etiam per noctem ado : andum Deum sibiesse , &c. Aequè oratio convivium duimit . — non tam coenam coenaverint , quàm disciplinam . Tert. Apol. c. 39 take their Meat before they had tasted the spiritual sweetnesses of Prayer and Devotion : That they fed as those who well remembred , that they were to go upon their Knees to God , before they went to Bed : and therefore narrowly watch'd over themselves , that no degrees of Intemperance at Supper might dull and indispose them to the Duty of Prayer , and unfit them for the Worship and Service of God that night : That they talk'd and confer'd as those that knew God heard : And after Supper , as any was able either out of the holy Scriptures , or out of his own Invention , he was called forth into the midst of the Company to sing a Psalm or Hymn to God ; which was a manifest Proof what temperate measures he had at that Meeting kept in drinking ; having loaden neither his Stomach , nor his Understanding . Prayer in like manner dismiss'd the Company : who then departed with setled dispositions , and sirm resolutions to lead most modest , chast , vertuous , godly Lives : as those who at that very season had not so much made a Meal as kept a Discipline : had at that time been at a Lecture , rather than at a Supper ; and then had more replenish'd their Souls , than satisfied their Bodies . And both [n] [n] In ipsa mensa magis lect onem vel disputationem , quàn epu ationem potation● nque d ligebat , &c. Poslidonius de vita August . Possidonius and [o] [o] Mensam habebat magis srugiseris sermonibus , quàm exqu sitis e luliis opiparam . — Eóque firè velsacram lectionem adhibebat mensae , vel de re quaptam frugisera commentabatur , ut non minùs ammt convivarum resi erentur , quàn cerpora . Lrasm . epist. ad archiep . Toletan . ante Op. August . Erasmus certify us concerning St. Austin , that he had a Table richly furnish'd rather with fruitful Discourses than exquisite Dainties : That he took great care that their Table-talk should be serious and pious , or some way profitable , at least charitable and innocent : To which end he ordered that a certain Distich or two Verses should be written on it , or hung at it , as a necessary Law , forbidding those that fed at his Table to gnaw the good Names of others , or to fasten their Teeth in them by back-biting of them , by detracting from or speaking evil of absent Persons : A Disease ( as Erasmus there well observes ) almost peculiar to those who otherwise make a profession of Piety , when nothing is more alien from true Piety : for this Pest usually steals upon Men under a shew of Probity , and guise of Goodness ; while it would appear to be an hatred of Vices , and a Zeal of Vertue . Which great Evil was so abhorr'd by this holy Man , that sometimes he would not yield to the Authority of the very Bishops ; but when some of his most familiar Fellow-Bishops were forgetful of that Writing , and spake what was not agreeable to the Direction of it ; he would very sharply reprehend them , and be so mov'd as to tell them , Let them either blot out those written Verses , or he would rise from the Table in the midst of his Refection , and go to his Chamber , if they would not forbear such Tales and Stories . He would not suffer his Table to be polluted with such Talk ; but either required some Scripture to be read while he sat at Table , or held some useful Disputation , or discours'd concerning some fruitful Matter at Meals , that the Minds of his Guests might be no less refresh'd than their Bodies . How instructive and edifying were the Table-colloquies of the excellent Luther , and the holy Mr. Greenham ? And [p] [p] In the Life of Bp. Usher , p. 57 , 58. Dr. Bernard acquaints us , that the Discourses which daily fell from Bp. Usher at his Table in the clearing of Difficulties in the Scripture , and other Subjects ( especially when learned Men came to visit him ) were of great advantage to such as were capable of them : To others he would apply and accommodate himself with wonderful Humility and Condescention to their meaner Capacities , to inform and satisfy their Minds , and to work upon their Affections in practical Matters ; and in his Discourses would sometimes rather incline toward such , than to others more learned . It put me often in mind ( saies that worthy Doctor ) of that Speech of the Queen of Sheba to Solomon ; Happy are these thy Servants that continually stand about thee and hear thy Wisdom .

We should all ordinarily stir up our selves to use savoury Expressions , and shew holy Affections , when we are eating : We should still taste and commend the Goodness of God in the variety of his Creatures we partake of , and give God solemn hearty [q] [q] A young man lying upon his Sick-bed , was alwaies calling for meat , but as soon as he saw it was brought to him , at the sight of it he shook and trembled dreadfully in every part of his Body ; and so continued till his Food was carried away ; and thus being not able to eat , he pined away , and before his Death acknowledged God's Justice , in that , in his Health he had received his meat ordinarily without giving thanks . Mr. Swinnock's Christ . man's Call . p. 409. thanks after every Meal for his satherly Care of us , and seasonable bountiful Provision for us and ours ; and charge our selves to spend the Strength we receive from his Creatures in doing him faithful and cheerful Service .

And as we should be spiritual and heavenly in eating and drinking , so we should use Recreations and Sleep to holy ends ; that by doing for the present little or nothing , we may become more apt to do some good thing , to be usefully occupied , and worthily employed .

The tenth Direction .

If we would wisely redeem the Time , we must make a good Choice of our Friends and Acquaintance , and a good Improvement of our Company and Society .

1. A good Choice of our Friends and Acquaintance . The sense Man has of his own Weakness and Indigency , makes him naturally much [a] [a] The Philosopher fitly calls him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . addicted and strongly inclin'd to Company and Society , which he apprehends so necessary for the * * Gen. 2.18 . Eccl. 4.9 , 10 , 11 , 12. Help , Relief and Comfort of his Life : But of all Society , that is the most inward and intimate , which has its Rise from Choice and Election : In the making of which Choice , great Caution and Consideration , Care and Prudence is to be exercis'd ; for Men are either made , or marr'd , as to the forming of their Manners ; and further'd , or hindred , as to the Improvement of their Time , and their Preparations for Eternity , according to the Company they sall in with : And therefore we need Direction in no Action of our Life more than in the Choice of our Company , especially of our Friends , our closest and most familiar Companions . They are excellent Counsels that are given by [a] [a] Bp. Taylot of the Measures and Ossices of Friendship , p. 14. Pythagoras , and [b] [b] Bp. Taylot of the Measures and Ossices of Friendship , p. 14. Theognis , to guide and conduct our Choice : [a] [a] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pwhag . Aur. Carm 5. Where Vertue dwells there Friendships make . [b] [b] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theogn . sent. 113. But evil Neighbourhoods forsake .

[c] [c] Virtutum amicitia adjutrix à natura data est , non vitiorum comes : ut quoniam solitaria non posset virtus ad ea , quae summa sunt , perventre , conjuncta , & sociata cum altera perviniret . Lael . apud Cic. de Amic . Tully tells us , that Friendship is given and intended by Nature to be an Assistant , Helper and Advancer of Vertues , and not a Companion , Prompter and Promoter of Vices : It therefore greatly concerns and becomes you , so to pick and chuse your Friends and Acquaintance , as may best serve some excellent End of Vertue .

And yet we sind , when Persons are to chuse their most bosom Friends , the Companions of their Youth and Age , that they and their Relations , who are their Guides and Governours , do too commonly regard bodily Beauty and worldly Portion , more than Piety and Religion , and all the Riches and Ornaments of Grace , and Helps for Salvation , and Advantages of living and growing in the Knowledg , and Faith , and Fear of God .

Laelius in Cicero relates of Scipio , that he was wont to complain , that Men were exceeding diligent in all other Provisions , would take what care conld be expected in making choice of Goats and Sheep , and such like things ; but were extreamly [a] [a] In amicis eligendis negligentes esse , nec●h there quasi signá quaedam , & notas , quibus eos , qui ad amicitiam essent idonei ; judicarent . Cic. de Amic . negligent in chusing of their Friends , nor in this case made any use of requisite Signs and Notes , by which they might discern and judg what Persons were fit and well qualified to be received and taken into Friendship . And he there directs , that Men would prudently put some stop to the Stream of their Affection ; and as we make Trial of other things , so that we would make some [b] [b] Aliquà parte periclitatis moribus amicorum . Ib. Experiment of the Manners of the Persons we design for our Companions , and accordingly embrace or decline Familiarity with them .

O be nice and choice of your Company and Society , delicate and curious in that Matter and Business . Consider beforehand ( as [c] [c] Hominum utique del ctus hab●ndus est ; an digni sint , quibus partem vitae nostrae impend mus , an ad ibos temporis nostri jactura perveniat . De tranq An c. 6. Seneca advises ) whether they be worthy or no to have any part of your Life bestowed upon them , whether any share of your Time may fitly and warrantably be allowed them : for idle carnal Friends are the Thieves that steal away our Time from us ; and 't is a costly Entertainment of them , to waste our Time upon them . Vain and profane Friends and Acquaintance do rob us of the opportunity of doing and receiving good : They seek nothing but idle and empty Talk , they will not maintain serious and savoury Discourse : O! what Loss have many of us sustain'd by such ill Customers as these ? Call to thy remembrance ( says Seneca ) [d] [d] Quàm mults vitam tuam diripuerint , te non sentiente quid p●rderes De brev. vit. c. 3. How many have cheated thee of thy Time , thou in the mean time not understanding what thou hast lost . * * E●● quos validiss●mè diligunt , partem suorum annorum dant , nec inte●●gunt : Dant autem ita , ut sine illorum incremento sibi detrabant : Sed hoc ipsum an detrahant , nesciunt : ideo tolirabilis est i●is jactura detrimenti latentis . Id ib. c. 8. Men give away part of their Years ( saies he ) to them they mightily love , nor do they perceive or know in the least what they do : And they give it so , that others receive no profit by that which they deprive themselves of : But they are ignorant that they themselves lose any thing by it , and therefore the Detriment that is so latent is toberable to them .

If we be wise , let 's look well who they be that we spend and lay out our Time upon . Let 's not * * Ps 26.4 . & 1.1 . Prov. 4.14 , 15 , 16. sit , customarily sit with vain Persons : nor be the common † † Prov. 13.20 . Companions of Fools : but rather say , in our Hearts at least , with holy David , ‖ ‖ Ps. 6.8 . Mat. 7.23 . Depart from me , all ye Workers of Iniquity : (*) (*) Ps. 119. 115 Depart from me ye evil Doers : for I will keep the Commandmentsi of my God .

Avoid Communion with the Lepers of the World . O never offer with Nebuchadnezzar to keep Company with Beasts : Do not so degrade , and debase your selves : Do not lose your Time , and lose your selves in such unprositable , contemptible Society . Take here the Counsel of St. Jerome , [e] [e] Disce ex hac parte sanctam superbiam , scito te illis esse me●terem . Ilieron . In this respect learn an holy Pride , scorn such mean and low , vile and base Company , and know your selves to be better than they : Be of more raised Spirits than to be Companions with them . By keeping ill Company , thou wilt lose thy Time , and lose or lessen thy spiritual Beauty : thou wilt , like him that walketh in the Sun , be quickly tann'd insensibly .

Have no frequent chosen Converse , no inward close Friendship with those that are none of God's real Friends , that have no spiritual Acquaintance with God , but are manifestly profane , openly ungodly , and alienated from the Life of God ; that are Enemies to God , and his Religion ; his Son , and Spirit ; his Word , and Worship ; Laws , and Waies ; and whose * * Irm 4.4 . Friendship is Enmity with God ; whose Friendship is Friendship with Hell , and who are themselves but a kind of familiar Devils : Never chuse to join in Company with these ; to haunt the Places they use , which commonly give no small occasion of Sin ; and to resort and repair to such Houses in agreed Meetings to sinful Ends and Businesses .

Chuse not those for thy Friends , who never yet began to be true Friends to themselves . He that is not a Friend to himself , will never be a Friend to thee . 'T is only he that is a Friend to himself ( saies [f] [f] Qus sibi Anicus est , scito hunc amicum omnil us esse . Sen. ep. 6● in fine . Seneca wisely and discretely ) that is likely to prove a truly profitable Friend to others .

Chuse not such for thy Friends , that are not likely to be Friends to thy Soul . How can he be reckon'd and reputed a Friend to thee , who is not a Friend , but rather an Enemy to the better Part of thee ? Take this for a Rule , That if a Person be not a good Man , though he love thee , he is not a Friend to thee . A Master of Morality will tell thee , That [g] [g] Qui amicus est , amat : qui amat , non utique amicus est . Itaque amicitia semper prodest : amor etiam aliquando nocet . Sen ep. 35. he that is a Friend , does love : but he that loves , is not for that reason presently a Friend : for Friendship does alwaies profit a Person ; but Love doth hurt sometimes : Now hurt to the Soul , is the greatest Hurt that can be done to any . And therefore acquaint not with those that will study to bring Vice into your Acquaintance , and whose Acquaintance will breed your Estrangement from God : Keep free from that Company that will make you part Company with God , and Christ , and a good Conscience : Cleave not unto those that will be Clogs and Pull-backs , Deadners and Quench-coals to you ; that will cool and damp your Heart and Spirit , in the Practice of Piety and Exercise of Religion , and make you * * Ps. 39 1 , 2. hold your peace even from Good : That will only love , and respect , and care for you , upon condition that you love not Christ , nor regard Holiness , nor care in the least for your immortal Soul , and eternal Happiness : That will by all means labour to bring you to esteem lightly of the Lord's-Day ; and to give them your Time and Company , in an idle , truitless , profane , ill-exemplary private Retirement , when you should be conscientiously and awfully present at the Publick Assembly .

Be sure you beware of such Company , as will only give a treat and entertainment to your Sense and Palate , load your Body with Meats and Drinks , pass the Time in Sport and Play with you ; fill your Ears with unprofitable , atheistical , profane , loose and lewd Discourse ; vitiate your Mind , pervert your Judgment , debauch your Fancy , corrupt your Manners , help you to forget God and your selves , teach you to become [g] [g] Herbert's Church porch , p 2. Beasts in Courtesy , and by their foolish mad Mirth , and cruel Kindness to you abroad , make work enough for your earnest , serious Sorrow and Sadness , your dear and costly Repentance at home : But will make you neither wiser , nor better , add nothing to your Vertue , contribute nothing to your Graces , and to the Feeding and Nourishing of your Souls : Who will , it may be , feast and pamper your Body , but starve and pine , yea poison your Soul ; and by a pretended Civility and Courtesy to you , labour to be the Bane and Undoing of you : Who will either vex , or [h] [h]

Serpunt vitia , & in proximum quemque transiliunt , & contactu nocent . Itaque ut in pestilentia curandum est , ne corruptis jam corporibus & morbo slagratibus assideamus , quia pericula trabemus , asslatùque ipso laborabimus , Ita in amicorum legendis ingeniis dabimus operam , ut quàm minimè inquinatos assumamus . Initium morbi est , aegris sana miscere . Sen de Tranq An. c. 7.

Vt solent vitia in corpore alibi connata in aliud membrum perniciem suam esslare , sic improborum vitia in eos derivantur qui cum illis vitae habent consuetudinem . Tert. advers. Valent.

taint all that are near them : Who being themselves infected with the Plague of Sin , have a strange and strong desire to infect others : The only mode of whose Kindness is an artificial Insinuation of variety of Temptations , and an earnest importunate Solicitation to Evil : Who will endeavour to turn you off from a diligent holy Life ; and , if it be possible , will laugh or mock you out of Heaven : Who having no Seed , or Spark of Vertue in themselves , must needs hate , besiege and undermine it in others , as being a constant standing Reproach to themselves .

[h] [h] Nisi in bonis amicitia esse non potest . — Nec sine virtute amiciti tesse u●o pacto potest . — ●ùm conciliatrix amicitiae virtutis epinio fuerit , difficile est amicitiam manere si à virtute deseceris . Lael . apud Cic. de Amic Abandon those Companions , that are good Companions only in sinning ; who will lead you to Atheism and Profaneness , provoke you to Lust and Wantonness , Anger and Rage , or draw you into Drunkenness ; urge and impose their [i] [i] Slight those who say amidst their sickly Healths , Thou liv'st by Rule . What doth not so but Man ? House , are built by Rule , and Common-wealths . Entice the trusty Sun , if that you can , From his Ecllptick Line ; becken the Sky . Who lives by Rule then , Keeps good Company . Herb. Church-porch , p. 5. sickly Healths upon you , and will not let you live by Rule ; but will unweariedly tice and press you to Sin , and be sick with them ; sweetly perswade you into Inconvenience , fairly and finely allure you into fashionable Folly , and inevitable Misery ; court and complement you into eternal Ruin ; civilly bear you Company , and lovingly befriend you into Hell ; and so really shew less Kinduess , and worse Nature to you , than * * Luke 16.27 , 28. Dives among the Devils in Hell express'd toward his Brethren here on Earth , who contrived and laboured to keep and preserve them from that Place of Torment . Make not them the Joy and Entertainment of thy Life , who , by thy leave , will be thy eternal Destruction and Death .

Have no Intimacy , hold no Familiarity with wicked Persons : you may go see and visit them as their Physicians , but not as their Companions : you may sometimes call upon them , to cure and heal them , to prescribe somewhat to them , to leave some good Directions with them : but you must not be so often with them , nor stay so long with them , till you get their Disease , and take Infection from them .

But now on the other side ; If we would spend our Time profitably and comfortably , and have it turn to any considerable good Account ; let 's study to contract Friendship and Union with vertuous Persons : esteeming them the most valuable Friends , and ( to use Tully's Expression ) [k] [k] Optimam & pulcherrimam vitae supellectilem . Cic. de Amic . the best and fairest furniture of Life . Let 's reckon [l] [l] Nihilest am ibilius virtate , nihil quod magis alliciat homines ad diligendum : — Si tanta vis probitatis est , ut eam vel in eis , quos nunquam vidimus , vel quod majùs est , in hoste etiam diligamus : quid mirum si animi hominum moveautur , cùm eorum , quibuscum usu conjuacti esse possint , virtutem , & bonitatem perspicere videantur . Id. ib. Vertue and Grace to be the weightiest reason of Amability ; the Worthiness and Excellency of Persons Dispositions and Manners to be the most solid stable Ground , the greatest Allective & strongest Attractive of Love and Dearness . Let 's chuse with holy David to be * * Ps. 119.63 . [i] [i] Bonos boni diligunt , assciscúntque sibi quasi propinquitate conjunctos atque naturd . — Constat bonts inter bonos quasine , cessariam benerolentiam esse . Id. ib. Companions of all them that fear God , and of them that keep his Precepts : To be their Companions out of true Affection , not out of Faction : because they are Godly , not because they are Persons of such and such an Opinion and Party : To be Companions of them , and of all them : Let not any difference in outward Quality , nor in Opinion among the Godly , in things remote from the Substance of Religion , be a cause of sinful Partiality . David a great King scorn'd not the Company of any such , nor was ashamed to be seen in their Company . As his was , so let * * Ps. 16.3 . all our Delight be in the Saints , and the Excellent that are in the Earth . Let 's join with him , and say , † † & 119 79. Let those that fear thee , turn unto me , and those that have known thy Testimonies . Let 's chuse to ‖ ‖ Prov. 13.20 . walk with wise Men , that we may be wise : to be frequently in Company with those , (*) (*) & 11.30 . whose Fruit ( that is , actively , the Fruit which they bring forth , the Profit which they yield and afford to others , in their Communication and Conversation , by Information and Example ) is a Tree of Life ; and who are wise to win Souls .

Be conversant with those ( saies [i] [i] Cum his versare , qui te meliorem facturi sunt ●● illos admitte , quos tu potes facere melitres . Sen. ep. 7. Seneca excellently ) who are any way likely to make thee better : and receive those into thy Friendship and Acquaintance , whom thou maiest probably some way or other make better . I say in like manner ; let us sort and suit , associate and familiarize our selves with those among whom we may do most spiritual Good , or from whom we may reap and receive most spiritual Good , or from whom we may reap and receive most spiritual Benefit .

Study and strive to chuse such an one for thy Friend , to whom thou maiest give such reverential Respect in thy Carriage and Behaviour , as may restrain thee from many uncomely sinful Actions , which you might take more Liberty to commit in other Company .

Take him for thy special Friend and peculiar Companion , who will be a constant Physician , careful Tutor , and spiritual Benefactor to thy Soul ; who will be a familiar , tutelar , guardian Angel to thee : who will be ( as [k] [k]

Dr. Alle. b●● , Serm. p. 57.

The second Soul and Conscience . Dr. Ham. of srat . Admoa . and Correp p. 8.

one well expresses it ) an [k] [k]

Dr. Alle. b●● , Serm. p. 57.

The second Soul and Conscience . Dr. Ham. of srat . Admoa . and Correp p. 8.

assistant Conscience to thee : who will not fail to perform that Office , which the benumm'd or sleepy Conscience within thee shall at any time neglect . Who will be as faithful a Monitor to thee , as thy own Conscience should be : Who daily does so improve in Vertue , and Profit in Piety , that whenever he comes into thy Company , he will give thee the great Pleasure , not only of seeing whom you would , but of seeing such an one as you would : Who will be careful to [l] [l] Herb. Church-porch , p. 6. salute himself , before he visits thee ; and will surely bring himself a great Gift to thee : ( as [m] [m] Conspectus , & praesentia , & conversatio al quid habet vivae voluptatis : utique si non tantum quem velis , sed qualem velis videas . Affer itaque te mihi ingens munus . — Prepera ad me , sed ad te pr●us . Sen. ep. 35. Seneca counsels his Friend Lucilius to order , compose , and carry himself toward him . )

Chuse such Persons for thy intimate Friends , who will be Friends and Helps in the best things to thee ; Friends in the concernments of the Life to come ; that will prize and value , and on all occasions readily shew some real Kindness to thy Soul ; that will observe thy Motions , and help to guide and direct thy Actions ; that will have a constant watchful Eye upon thy Life and Manners , and not willingly suffer thee to misearry to Eternity , for want of careful looking after . Acquaint and accompany with those , in the enjoyment of whom you may enjoy somewhat of God himself ; and whose sweet and gracious Converse will be a little Image of Heaven to you : Take those for your Consorts and Associates here , with whom you may desire and hope to keep joyful Company for ever hereafter . If we make any Reckoning of our Time , let us first make a good Choice of our Friends .

2. And then a good Improvement of our Company and Society with them . Be prudent and pious in the Vse , as well as in the Choice of your Friends . Let not your Friendship be a meer nominal , formal , empty , juiceless thing .

Let your ordinary Visits to your Friends be out of Conscience , as well as out of Courtesy : out of a real Design to do some Office of Love , especially to their Souls ; and to bring some spiritual Advantage to them .

[m] [m] See p. 216. to the end of 219. Time is commonly lost by meer complemental Visits , wherein no civil Business is dispatch'd , no Service done to the Bodies , Estates , or Souls of others .

Let Christian Friends take heed especially that they come not together of purpose to waste their Time in unseasonable , immeasurable Play and Sport ; that they be not found notoriously guilty of spending commonly and customarily as many Hours in Play together , as if Gaming were , not their Recreation and Diversion , but their Trade and Profession , their Calling and Occupation . Can this be reckon'd a well redeeming the Time in evil Daies ? Would not some of that Time be spent more fruitfully and comfortably in the Communication of your Experiences , and the Observations you have made relating either to God's Word or Works ? or in reading together some select and seasonable Scripture , or else some part of practical Divinity , or good Morality , or useful History ; and in discoursing and conferring thereupon , as you have Ability , and find Occasion ?

Let not Cards and Dice swallow up and devour the most of the Hours you spend together : Nor ever suffer any Friends and Companions to rob you of your Time , by [m] [m] Nulla est excusatio peccati , si amici causâ peccav●●● — Strectum statuerimus vel concedere amicis quicquid veltur , vel impetrare ab amicis quicquid velimus , perse●●â quideus ●pientià sumus , si nibil habeat res vitu . — Haec prima lex in amicitia sanciatur , ut neque rogemus res turper , nec factamus rogati , &c. — ut ab amicis honesta petamus , amitorum can a honesta faciamus . Lael . apud Cic. de Amic . yielding to them , and complying with them , when they unreasonably exact of you to hold out with them in their Sports . If you perceive that any particular Game or Play does steal away your Heart and Time ; 't is high time then rather to lay it quite aside , than to suffer such Detriment by Continuation of the Use of it . When Bp. Vsher , in his tender Years , was taught by some of his Friends to play at Cards , and found himself so delighted therewith , that it not only took place of the Love of his Book , but began to be a Rival with the spiritual Part in him , upon apprehension thereof ( as [n] [n] In the Life of Bp. Usher , p. 24. Dr. Bernard informs us ) he gave it over , and never played after .

When Christian Acquaintance meet together , let them be as useful and profitable , as helpful and beneficial , as holy and heavenly in their Discourses as may be : You may do more good by an honest Hint , and a serious savoury Speech in Company , than it may be a Minister may do by many Sermons .

Labour to spiritualize and ennoble your Friendship , by making it a State of Love and Purity , an Opportunity and Advantage of amending and reforming , of benefiting and bettering one another .

[o] [o] Dr. Ham. of frat . Admon . or Corrept. p. 29. Let such as live either with or by one another , by solemn Compact and Agreement strictly and strongly oblige one another to take some special spiritual Care of one another's Souls ; This would be real spiritual good Neighbourhood ; an high Advancement , a rich and gainful Improvement of Friendship .

You that are Intimates and Familiars , look upon your selves as one another's * * Gen 4.9 . Keepers : Take a spiritual Charge one of another : † † Phil. 2.20 . Naturally care for one another's spiritual State : ‖ ‖ Heb. 13.17 . Watch over one another's Souls , as they that must give account : an Account of one another , as well as of your selves : that you may do it with Joy , and not with Grief : Be (*) (*) 2 Cor. 11.2 . jealous over one another with a Godly Jealousy ; and shew your selves such fast Friends to one another's Souls , as to do your best to prevent one another's sinning , and to promote the Work of Grace and Holiness in one another's Hearts . Take Occasion to warm not so much one another's Houses , as one another's Hearts . Visit one another in the Evening , meet together , and confer one with another at leisure hours , and on daies of Recreation : * * Mal. 3.16 . Speak often one to another , concerning the things that belong to the Peace of one another's Souls , and concern the Conditiion of the Church of Christ . Build up † † Jude 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . one another on your most holy Faith . ‖ ‖ 1 Thess. 5.11 Comfort your selves together , and edify one another .

(*) (*) Heb. 3.13 . Exhort one another daily , while it is called , To day ; Let your Exhortation be mutual and reciprocal , frequent and continual , seasonable and speedy ; lest any of you be hardened through the Deceitfulness of Sin . Take the first Opportunity of dealing with thy Friend , as the case and need of his Soul requires , lest Death remove him unexpectedly out of the reach of thy Charity to all Eternity . Consider with thy self , that should thy Companion live longer , yet he may continue in the omission of some Duty , because you only purpose to put him upon it . Or , he may go on in the commission of some Sin , grow more and more in Love with it , and fall more under the Power of it , because you have only some thought and intention to turn him from it .

Support , preserve and keep one another from falling ; and , in the Spirit of Meekness , raise and recover , (†) (†) Gal. 6.1 . restore and (‖) (‖) Jam 5.19 . convert one another , when overtaken and fallen , in any degree and measure , either into Sin , or Errour . * * Le● . 19 17. Hate not your Friend or Brother in your Heart : in any wise rebuke your Neighbour , and never suffer Sin upon him , when you find him offending against God , or Man . And * * Mat. 18.15 . if a Friend or Brother shall plainly trespass against thee , go and tell him his Fault between thee and him alone : not seeming to reproach him , by chiding and reprehending him in publick ; nor offering to back-bite him , by talking privately to others against him .

† † Col. 3.16 . Rom. 15 14. Teach and admonish one another : and let it appear that you practise your own Precepts , and take your selves the Counsel you give to others : Follow Tertullian's excellent Advice ; [p] [p] Oportet constantiam commenend proprtie conversationis autheritate dertgere , ne icta faciis aesictent thus crubescant . Tert. de patientia , initio . strengthen your friendly Admonition and Exhortation with the Authority of your own Conversation , that your want of Deeds may not make you blush at your own Words : and let me add , that your Friend and Companion may not neglect and reject your Sayings , because he knows too well your Doings : As oftentimes you thrust away the good Light of a Candle , for the ill savour which the stinking Tallow yields . Let none have reason to retort , and say , ‖ ‖ Luke 4.23 . Physician , heal thy self : (*) (*) Rom. 2 21. Thou which teachest another , teachest thou not thy self ? What Mr. Herbert speaks of Ministers may be fitly accommodated to the Exhortations and Admonitions of Christian Friends ; [q] [q] The Windows . Doctrine , and Life , Colours , and Light , in one When they combine and mingle , bring A strong Regard and Aw : but Speech alone Doth vanish like a flaring thing , And in the Ear , not Conscience , ring .

(†) (†) Heb 10 24. Consider one another to provoke unto Love , and to good Works ; or , to [r] [r] Dr. Ham of frat . Admon . or Correp . p. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . sharpen or provoke [ in one another ] Charity and good or laudable Works . You are apt to forget , and prone to neglect your selves : you have need enough of one anothers spiritual Care and Help : 't is necessary that others should watch and observe , incite and assist you ; be at some trouble , and take some pains with you : your own and others Consideration and Provocation of you , is little enough to stir and move you : Ponder and [s] [s] Dr. Hum. Par. in loc. weigh all Advantages that you can have one upon another , to excite and extimulate , to engage and quicken one another to the Exercise of Charity , and all Actions of Piety , whensoever you find any thing of fainting , or growing cold in one another .

Search and enquire into one anothers spiritual Estates : mind and study the Cases and Conditions of one anothers Souls ; the Causes and Cures of one another spiritual Distempers . Be very solicitous for one anothers present and future Good : carefully consult the spiritual Prosperity , and eternal Welfare of one another .

Consider one another to provoke one another , not to Sin and Wickedness , to Vanity and Folly , to uncertain Opinions , to Faction and Division , to Siding and Party-taking ; not to that which is highly provoking , but exceeding well-plealing to God ; not to Wrath , but to Love ; not to Evil , but to Good Works . Consider and provoke one another , not as the Devil considers and provokes Men by his Temptations ; but as God considers and provokes Men , who watches over us continually , prevents us daily with his Grace , strengthens us against Temptations , affords us his Counsel , instils many good Motions into our Minds , and often incites and stirs us up to the Duties incumbent on us : And as Christ consider'd and provoked Sinners , when he was here on Earth , to Faith and Repentance , good Works and Obedience ; who went about doing Good ; doing good to Mens Souls , as well as Bodies : who freely convers'd with them , frequently instructed them , affectionately exhorted them , powerfully press'd them , plainly reprov'd them , was grieved for the Hardness of their Hearts , lamented and wept over their Impenitency and Insidelity .

Consider thy Companion at such a season , when it is most likely that he may consider what you say to him : Provoke him to Good , when in all probability it may do most good .

Remember to consider and provoke one another in a serious manner . Never offer to utter a few cold , dull , dead Words , between Jest and Earnest ; but earnestly perswade , and pathetically expostulate one with another ; and let one another plainly see that every Application does arise and proceed from Love and Compassion , and that it is the Desire of your Souls to save one another's Souls . Let your Words be as * * Eccl. 12.1 . Goads ( as the Wise Man speaks ) to prick one another forward in the way of Religion . Instead of detaining one another unnecessarily from the Publick Assembly , stir up one another with an holy Zeal , and say one to another in the Words of the Prophet , * * Zech. 8.21 . Let us go speedily to pray before the Lord , and to seek the Lord of Hosts : I will go also . Be not Quench-coals , but as live Coals , begetting Heat in those that are next you . Let Christian Acquaintance use their utmost Endeavours to bring one another more acquainted with God , and with their own spiritual States and Conditions . Let Christian Neighbours study and endeavour to make one another nigh to God . Let Christian Yoke-fellows exhort and encourage one another to take Christ's Yoke upon them , and to bear his Burden . Let Christian Servants stir up one another to work out their Salvation , to do the Business , and to finish the Work which their heavenly Master has given them to do .

Consider , exhort , provoke one another , and look what becomes of all the Labour , Care and Pains that you take with any Friend or Acquaintance ; and if it obtain not at present its much desired Fruit and Effect , yet be not disheartened , nor [t] [t] Angor iste , qui pro amico saepe capiendus est , non tantum valet , ut tollat è vita amicitiam , non plus , quàm ut virtutes , quia nonnullas curas , & molestias afferunt , repudientur . Lael . apud Cic. de Amic . desert your Duty , and give over this necessary Office and excellent Part of Friendship , though you find it difficult and uneasy ; though you seem to any carnal Friend as one that mocks , ( as * * Gen. 19.14 . Lot did to his Sons-in-law ) . † † 2 Tim. 2.25 . & 4 2. In Meekness instruct those that oppose themselves : ‖ ‖ 1 Thess. 5.14 . Reprove , rebuke , exhort with all long-suffering : which will be a becoming Imitation of God , who ( you may remember ) endured you with much long-suffering ; who did not leave you to your selves , when you first rejected his heavenly Admonition ; who called you often before you would hear , and often provoked you before you would stir : who suffers sinful Men so long , till at last he suffers for his Suffering : who is so patient , till at last he loses by his Patience : whose extream Patience ( as Tertullian excellently observes ) seems to [u] [u] Vt sua sibi patientia detrahat : plures enim Dominum idcirco non credunt , quia seculo iratum tamdiu nesciunt . Teit. de patientia . detract and derogate from his Power : for many believe ( saies he ) that there is no Governour of the World , because they do not see him angry with the World . Patiently continue thy Consideration and Care of thy Friends , for though they do not consider what you say at present , they may consider it hereafter . Consider them , because this will be a comfortable Consideration , that though you do no good upon them , yet you did your honest , faithful , and best Endeavours to do them good , and are therefore clear from their Blood .

Think how greatly you will gain in your own Experience by considering your Acquaintance , and dealing in a spiritual way with them ; and how much you will heighten and strengthen your own good Affections , by exhorting , provoking , and exciting your Friends . by rubbing and chasing your Companions , you will not only get warmth into them , but will with the same labour make your selves a great deal hotter than you were before . The more you perswade and stir up them to the Love and Fear of God , the more your own Heart will be warmed and inhamed with the Love , and filled and possess'd with the Fear of God : The more you quicken and stir up them to good Works , you your selves will become much more ready to every good Work .

And as this will increase and improve your own spiritual Gifts and Graces , so it will enlarge your Joys and Comforts ; and be matter of Satisraction and Pleasure to you , to see some of their Souls spiritually prosper , whom you have taken a special care of . What a comfort will it be at last to consider , that you have done much good by considering your Associates ; that by your consideration of them you have brought them to consider God and themselves ; that , under God , you have been the happy Instruments of awakening , convincing , strengthning , and quickning your Acquaintance ; of * * Mat. 18.15 . gaining your Brethren ; of gaining them to God , and gaining and endearing them more and more to your selves ; and of saving some precious Souls from Death , which are more worth than the whole World ? How will they be your † † 1 Thess. 2.19 , 20. Glory and Joy , and Crown of Rejoicing , who shall confess and acknowledg that you were the blessed means of working upon them , and prevailing with them ; that , under God , they ow their spiritual Light and Life , their Growth and Thriving in Grace , their Progress and Procedure in Faith and Holiness , their Stedfastness and Advancement in Religion and Godliness to your cure and pains with them , your compassionate Consideration of them , and watchful Circumspection over them ? yea , will not this increase the Joies of Heaven , and heighten the Pleasures of Paradise to you , to meet with those Acquaintance there , whom you were a means of helping thither , by prompting and encouraging them to do those Works which are the way to the heavenly Kingdom .

Consider moreover , that your considering your Friends and Neighbours will be consider'd and accepted by God , though they should never consider any thing at all : that your Labour of Love shall not be in vain to your selves , though it should be ineffectual to others : But if by dealing with them , you do some real considerable good upon them ; that then very great will be your Reward in Heaven : that if you * * Dan. 12.3 turn many to Righteousness , you shall shine as the Stars for ever and ever : That if , from a Principle of the Fear of the Lord , you † † Mal. 3.16 , 17. speak often one to another , to animate one another to Faith and Obedience , to Courage and Constancy ; the Lord will hearken , and hear it , and a Book of Remembrance shall be written before him concerning it : and you shall be his in that Day when he maketh up his Jewels , [ his peculiar Lot , Inheritance , choice Portion , chief Treasure , ] and he will spare you as a Man spareth his own Son that serveth him . If you consider one another for good , God will consider you for good : If you provoke one another to Love , this will provoke God to love you for it : If you provoke your Acquaintance to good Works , this will provoke God to reward you as well as them , for all the good Works that are done by them , by means of your Exhortations and [w] [w] Quantoscunque aliquis exemplo sanctae vitae aedificaverit , cum tantis & pro tantis mercedem beatae vitae retributionis aceipiet . Aug. tom. 10. p. 209. Paris . Examples . But if you provoke not them to do good Works , you shall one Day be found guilty of all the evil Works done by them , which you might have hindred by any means , and any way prevented the Commission of .

Neglect not the serious Exhortation , loving Consideration , and zealous Provocation one of another ; for surely when you come to die , your own Hearts will not condemn you for labouring too hard in the grand concernments of the Souls of your Friends , who are as * * Deut. 13.6 . your own Souls : But you will be ready to challenge your selves for want of Care and Diligence in that Performance , and to grieve and mourn that you have been so useless in your Friendship and Society ; that you have no better improved Christian Fellowship and Communion ; no more awaken'd , quicken'd , comforted , and spiritually served one another .

Grudg not to bestow a little Labour in watching over thy Friend and Neighbour ; this Work and Task will be quickly over .

And take not amiss anothers taking care of thee . Count the Christian Religion lovely and amiable , upon this Consideration , that it makes such excellent and admirable Provision for the Welfare and Safety of Souls , for the spiritual Security and eternal Felicity of the Professors of it . Prize and value the rich Mercy , and abundant Kindness of God to thee , that he should appoint every Friend about thee to be a spiritual Help to thee ; and make it part of his Office and Business to take care of thy Soul . And when you find any Friend faithful in the Exercise of his Duty , and Discharge of his Conscience toward thee , bless God that he is so ; And be truly thankful to him also , for so high an expression of his charitable Affection : Let his sincere and hearty Love to thee make him appear * * 1 Sam 29.9 . good in thy sight as an Angel of God , and cause his † † Rom. 10 15. Feet , as well as Face , to be truly [x] [x] Quid tam alsurdum , quàm delectari multis inanibus rebus , ui honore , ut glorià , ut aedificio , ut vestitu , culiú jue cerporis : animo autem virtute praedito , eo qut vel amare , vel ( ut enini remuneratione benevolentiae , nthil vicissitudine studiorum , essicier úmque jucundiù . Lael . apud Cic. de amic . beautiful to thee . Never be provoked with an ill Provocation against the Person of a Friend , who sharpens and provokes you with a good Provocation . Be not angry with any that provoke you to Love ; nor render evil for good to such as labour to provoke you to good Works . If thy Friend and Companion rebuke thee , know how to accept a great Kindness ; take his Love and Good-will well , and shew that thou hast good Flesh to heal . Say with holy David , ‖ ‖ Ps. 41.5 . Let the Righteous smite me , it shall be a Kindness ; and let him reprove me , it shall be an excellent Oil which shall not break my Head . And reckon this to be one of the saddest Strokes that God inflicts , for God to say , (*) (*) Hos. 4.4 . Let no Man strive , nor reprove another . Be so wise , and good natured , as to [y] [y] Plurimim in amicitia amicorum bene suadentium valeat autoritas , eáque adhibeatur ad monendum non moaò aperrè sed etiam acriter si res postulabit : & autoritati adhibitae pareatur . Id. ib. suffer a Word of Exhortation and Admonition from a truly loving Christian Friend . When thou aut in Company with thy Friends , do † † 1 Kings 20.23 . as Benhadad's Servant did in the Presence of Ahab ; diligently observe whether any good thing will come from any , and hastily catch it . Shew thy self much pleased and delighted with any good Discourse that is started , and labour to keep it up and maintain it .

But know , that if now thou refusest to hearken to the Counsels , and follow the Advices , and submit * * Eph. 5.21 . thy self to the Reproofs and Reprehensions of prudent , pious , Christian Friends ; and art ready to strive against all their earnest passionate Strivings with thee ; then they that contended and laboured in vain with thee here , shall surely † † 1 Cor. 6.2 . judg thee at Last Day , and bring in Evidence and Testimony against thee , that they would have healed thee , and thou wouldst not be healed ; that they , by all means , would have helped thee to Heaven , and thou wouldst hasten and hurry to Hell . ‖ ‖ Jer. 51.9 .

The eleventh Direction .

If we would earnestly redeem the Time , we must remember and consider , perform and answer our solemn Sacramental Vows , Occasional Promises , and Sick-bed Resolutions .

1. Our solemn Sacramental Vows .

( 1. ) Our Promise and [a] [a] Of the Vow of Baptism , see Dr. Hammond's Pract. Cat. l. 6. the latter part of sect , 2 , and 3. And his notions contracted in the Whole Duty of Man , partit . 2. par. 33 , &c. Vow made in Baptism . Which Promise made by Persons baptized when adult , or of full Age , is called ( as some understand and interpret that Place ) the stipulation or * * 1 Pet. 3.21 . answer of a good Conscience towards God .

At the time of our Infant-Baptism , we were dedicated to the Service of God the Father , Son , and Holy Ghost , and solemnly entred into a sacred Covenant . Then we indented and engaged to renounce the Devil , the † † Eph. 6.12 . & 2.2 . Ruler , ‖ ‖ Joh. 12 31. Prince , and (*) (*) 2 Cor. 4.4 . God of this World ; And all his Works : All that the Devil labours by any means to set us about and employ us in : But especially and principally all those Sins , which carry particularly the stamp and character , the image and resemblance of Satan upon them , and have (†) (†) Joh. 8.44 . from the beginning been practised by him ; such as Pride , Lying , Slandering , Malice , Envy , Killing and Destroying , Tempting and Soliciting others to Sin : We covenanted expresly to abandon and abomine all Diabolical Works ; And to forsake and disclaim the Pomps and Vanities , or Pompous Vanities ; the profane Spectacles , the Luxury , the ostentatious vain-glorious Bravery of this wicked World : To abhor and avoid the evil Company , and to resist the applauded vile vicious Customs , and popular Temptations of the World : To take care not to accompany the Ungodly in their Sins : To deny Vngodliness and worldly Lusts ; and all the sinful Desires , Affections , Appetites of the Flesh● to abstain from fleshly Lusts , and from all the Works of the Flesh : to make no provision for the Flesh , to fulfil the Lusts thereof : To endeavour to moderate and subordinate all our Desires to the Will of God : And by God's Grace , and under the influence of Divine Assistance , according to our Abilities , obediently to keep God's holy Will and Commandments ; and not only to take a few Steps , but to walk in the same ; and that not only for a spurt , or a few daies , but all the daies of our Lives .

And since we came to years of Discretion , and were of age sufficient to use our Reason , and act understandingly ; we have personally owned , openly and deliberately confirmed our Baptismal Vow , taken the obligation in our own names ; by actual consent yielded and resigned , devoted and delivered up our selves to become the teachable tractable Disciples , the ready and voluntary Servants of the blessed Trinity : Now to make this grand Promise good , were to redeem the Time indeed . Let 's never offer , or dare to live , as if we had been initiated in the impure Mysteries of the Heathen ; as if we had been baptized in the name of Bacchus , or Venus ; baptized in the very Devil's name , devoted to his Drudgery , and deeply engaged against God , and Christ , and the Holy Spirit ; against the Gospel and Godliness ; against the Members of Christ , and the People of God : But look and see we live as those , who did so early and so solemnly dedicate our selves , Souls , Bodies , and Interests to God ; and vow to give our Time and Opportunities to his Service . We are in Justice obliged to keep this Promise , to pay this Vow ; which if we fail to do , we are miserably perjured and forsworn .

( 2. ) And then for the other Sacrament , that of the Lord's Supper ; In our preparations for the receiving of it , we have , it may be , searched and tried , proved and examined our selves ; inquired into our hearts and waies ; taken special notice of many passages of our misled Lives , and mis-spent Time ; seriously considered our many partial Covenant-breaches ; renew'd and repeated our Baptismal-contract with God , and our Lord Jesus Christ ; determined to mortify those hateful Sins which crucisied our Saviour ; setled our purposes of returning to our Duty with greater care and diligence than ever ; strengthned and reinforced our Covenant of reforming our Lives , and redeeming our Time ; and resolved upon a stricter Observance of God's Laws , for the rest of our daies : And at every time of our participation of the holy Communion , we openly offer'd , and publickly presented ourselves , our Souls and Bodies , to be a reasonable , holy , and lively Sacrifice unto God : O let 's remember , and stand to our Word ; and take care , in God's Fear , through Christ strengthning us , to perform the Covenant we have so often ratified , and frequently reiterated .

2. And then again ; When God hath roused and startled us by some awakening Ordinance , or Providence : When some * * Mark 3.17 . Son of Thunder has plainly preach'd as if Death were at our backs ( which was the Character King James once gave of a lively Minister that preached before himself ) Or when some affectionate zealous Ambassadour of Christ , coming to us in the Spirit of St. Paul , has so convincingly reason'd of the Judgment to come , and brought his Discourse so close and home to our very Consciences , as to cause us to tremble again , with Felix ; we then came to sudden Resolutions , and speedy Purposes of Emendation of our Waies .

Or , when at any time God has cast us upon Beds of Sickness , brought us to the very brink of Death , the very Mouth of the Grave : when Friends and Physicians have been doubtful of our Lives ; when all our own Hopes of Life sickned and died ; when our Souls have almost sat upon our Lips ; O then what [a] [a] Si aliqua nos aegritudo corripiat , si signa aegritudinis vicinam mortem denuncient , inducias vivendi quaerimus , ut peccata nostra desleamus , & eas cum magno aestu desiderit setimus , quas acceptas modô pro nihilo habemus . Gregor. Homil. 12. in Euang. fair and large Promises , and specious goodly Resolutions have we made , if God should ever restore us , lend longer Life to us , and try and trust us once again , to become new Men , to turn over a new Leaf , to lead a new Life , to improve our Time to all possible Advantage , to do God more Service in a Day , than we did him in a Month before ?

Have we not been sometimes so sick , that we verily concluded we were really seized by the Arrest of Death , and seemed to hear God saying to us in particular , * * Luke 16.2 . Give an account of thy Stewardship ; for thou maiest be no longer Steward : and thought of nothing but the tolling of the Bell , and expected ( some of us ) that the several parts of us within a few daies , or hours , should be shared and divided between the Grave and Hell ? Then we experienced in our selves Philosophantes metus , & aegrae fortunae sana consilia : ( to use the elegant expressions of the most ingenious [b] [b]

Sen. ep. 94. in fine .

Nam quasi ista inter se contraria sint , bona fortuna , & mens bona : ita melius in malis sapimus , secunda rectum auferunt . Ibid.

Moralist ) Then our Fears read Lectures of Philosophy , [ Lectures of Divinity ] to us ; and the sad and sorrowful circumstances of a sick , and declining , and dangerous condition , did minister salutary Counsels and healthful Advices to us . Let 's recollect and remember , what were our serious secret Thoughts , the inward workings of our Hearts , the lively stirrings of our Consciences ; yea our open Confessions , free Professions , and large Promises and Protestations at such a time as that .

Men are too commonly of a Temper much like that of Naevolus in Martial , of whom we find there this [c] [c] Securo nihil est te , Naevole , pejus : eodem Sollicito nihil est , Naevole , te melius , &c. — Esto , Naevole , sollicitus . Martial . l 4. Epigr. 83. Character , that when he was secure and prosperous , none was more arrogant and insolent ; but when he was solicitous , and press'd with care , none was more modest and humble , and of better condition and carriage than he .

We generally appear sensible and serious , ready to reform , and forward to enter into Vows and Engagements , in Affliction and Adversity , in grievous Calamities and deep Distresses ; and to do this especially , when confin'd to our Chambers by malignant Distempers , violent or painful Diseases ; and forced by Sickness to take , and to keep our Beds .

Plinius Secundus writing to his Friend Maximus , acquaints him with this observation of his ; The late languishing Condition of a Friend of mine taught me thus much , saies he , that we are usually [d] [d] Optimos esse nos dum insirmi sumus . best when we are sick and weak : for what infirm sick Person is amorous or lascivious , ambitious of Honour , or covetous of Riches ? How little soever such a Person possesses , he reckons he has enough , because he supposes he must shortly relinquish what ever he has . Then a Man remembers that there is a God , saies he , and that he himself is but a Man : Then he envies , admires , despises no body : then he does not hearken to , nor feed upon uncharitable Discourses : nor is he malicious , or injurious to any : but only designs , if he should continue longer in the World , to lead an innocent and a happy Life . And he ends that notable Epistle with this very wise and wholsome Counsel ; What Philosophers endeavour to deliver in many Words and Volumes ; * * Vt tales esse sani perseveremus , quales nos futuros profitemur infirmi . Plin. l 7. Ep. 26. that I may thus briefly hint , by way of Instruction , to thee , and to myself , saies he ; * * Ps. 85.8 . That we continue to be such when we are well , as we promise we will be when we are sick . When Sigismund the Emperour enquired of the Bishop of Colen what he should do to be happy eternally ; he only advised him to take care to live , as he promised to do the last time he had the Gout or Stone .

O let 's but pay our Sick-bed Vows , and we shall redeem the Time indeed . Let 's be the [e] [e] Ille promissum suum implevit , qui & cùm videas illum , & cùm audias , idem est . Sen. ep. 75. same when our Actions are seen , as when our Words are heard . Let 's never offer , when we recover our Health and Strength , to resume our old-acquaintance Sins , or to * * Ps. 85.8 . turn again to Folly .

Did we but answer our sacred Vows , and solemn Promises , we should no longer be expensive and wasteful of our pretious Hours : We should not be [f] [f]

Inter caetera mala , hoc quoque habet stultitia proprium , semper incipit vivere . Epicuri dictum à Seneca laudatum , ep. 13

Considera quàm foeda sit hominum levitas , quotidie nova vitae fundamenta ponentium , novas spes etiam in exitu inchoantium . Id. ib.

Malè vivunt qui semper vivere incipiunt : quia semper illis imperfecta vita est . Non potest autem stare paratue ad mortem , qui modò incipit vivere . Id agendum est , ut satis vixerimus : nemo hoc putat , qui ordetur cùm maximè vitam . Id. ep. 23.

alwaies beginning to live , but should live indeed and in good earnest : We should in time make so sure of a blessed Eternity , that we should never more have cause to fear either Sickness , Death , the Grave , or Hell .

The twelfth and last Direction .

If we would effectually redeem the Time , we must not give way to any Delay , but strengthen and settle our Resolution against any farther Procrastination .

* * Luke 19.44 . Know the Time of thy Visitation : † † Verse 42. Know in this thy Day the things which belong unto thy Peace . ‖ ‖ Is. 55.6 . Ps. 32.2 . Seek the Lord while he may be found , call upon him while he is near . (*) (*) Job 22 21. Acquaint now thy self with God . (†) (†) Mat. 5.25 . Agree with thine Adversary quickly , whilst thou art in the Way with him . (‖) (‖) & 3.7 . Flee from the Wrath to come : Not go , nor run , but flee . * * Heb. 6.18 . Flee for Refuge to lay hold upon the Hope set before you : as of old , the unwitting and unwilling Man-slayer was wont to hasten to take hold upon the Horns of the Altar , and to † † Exod. 21.13 . Num. 35.6 . Deut. 4.41 . flee for safety to a Sanctuary , or City of Refuge , when hotly pursued by the enraged Avenger of Blood . Be able to say with holy David , ‖ ‖ Ps. 119.60 . I made [a] [a] — Properat vivere nemo sntis . Martial . l. 2. epigr. 90. haste , and delayed not to keep thy Commandments .

Where the Prophet expresses it both affirmatively and negatively , and so the more Emphatically , after the manner of the Hebrews , to shew his promptitude and readiness , speediness and quickness ; in [b] [b] Calv. in loc. comparison of those dull and lazy Procrastinators , who come not at all , or come but softly and slowly to God . And [c] [c] Quanquam verba sunt praeteriti temporis , continuum tamen actum notant . Ibid. though the Words speak of the time past , yet ( as Calvin observes ) they note a continual act : I made haste and delayed not ; and I still make haste , and now do not delay to keep thy Commandments . Remember , how Abraham rose up early in the Morning , and without objecting or disputing , or letting slip the first opportunity , was ready to offer , and forward to sacrifice his only Son , at God's command . ( Gen. 22.3 . ) And how Christ's Disciples , at his first Call , immediatly left their Nets , the Ship and their Father , and followed him . ( Matth. 4.20 , 22. ) And take Example by the wise Merchant in the Parable , who dispatch'd his necessary business immediatly , without cunctation or delay : The account there given of him is express'd all in the present Tense ; He * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mat. 13.44 . goeth and selleth all that he hath , and buyeth the Field in which the Treasure was hid . † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gal. 6.10 . While you have opportunity , do good to your selves , and do good to all . Let me say to you concerning Time and Opportunity , as Boaz said to his Kinsman concerning the Land , ‖ ‖ Ruth 4.4 , If you will redeem it , redeem it : Stand no longer dallying and trifling in a matter that requires haste and speed . For here consider ,

1. The sooner , the better . 'T is better ,

( 1. ) In respect of God . ( 2. ) Of our selves .

( 1. ) The sooner we redeem the Time , the better it is in respect of God : for God is abundantly more honoured , and better serv'd by it .

He is more honoured by it . Our making haste to redeem the Time , prevents the doing of much Dishonour , which by great and gross misspence of our Time would many waies be cast upon God ; by our affronting his Authority , continuing in open Rebellion against him , breaking his holy and righteous Laws , abusing his Creatures , and misemploying his Gifts from day to day . And more than so , It actually and positively does much honour to him , as it is a ready , present , obedient Answer to God's Call , who cries , * * Heb. 3.7 , 13. To day ; while it is called , to day : And a real demonstration , and high expression of our ardent Love and hearty Affection to him , and his Laws , and Waies : and an open and constant Justification of their Equity , Bonity , Suavity and Amability , in the eye of the World . And it is no small Honour done to God , that by making haste , and not delaying , we devote the best of our Time to him , and put him not off with the very dregs and refuse .

And further yet ; as God is more honoured , so he is much better served by it . The more haste we make to redeem the Time , we shall be the better disposed , more adapted and sitted for the Service of God ; become more meet Vessels for our Master's Vse : and not only acquire greater Abilities , but meet with larger , more frequent and various Opportunities of doing God faithful and acceptable Service . The sooner we enter in , the longer we shall labour in our Lord's Vineyard , and do the more work for our Heavenly Master .

( 2. ) The sooner we redeem the Time , the better it is in respect of our selves . 'T is more honour able , more pleasurable , more profitable to do it sooner than later .

1. It is more honour able to hasten , and not to delay : for this is a Sign that our Acts and Deeds are free and voluntary , not forced and constrained : That what we do in Religion , we do of good will and choice . On a Sick or Death-bed , a Man is scared into a sudden and unchosen Piety , and frighted into sits of involuntary Devotion . He that never sets himself to redeem his Time , till a mighty Fear forcibly drives and impells him to it ; till he finds he approaches and draws near to the Gates of Death and Hell , and is ready to give up his unready and unallowable Accounts to the great and righteous Judg ; This Man acts dishonourably , for he does nothing out of disaffection to his Sins ; nothing at all for the Love of God , and for the sake of Vertue . But it is an Honour and a Credit to a Christian , to redeem the Time by his own Election , and to act for God out of a free and ingenuous Principle of Love .

2. The more haste we make to redeem the Time , it is so much the more pleasurable to us : For , if we take up Christ's Burden betimes , we shall account it a light Burden : Vse will alleviate it to us . If we enter early into God's Service , we shall more easily reckon his Service perfect Freedom . The sooner we turn our Feet unto God's Testimonies , we shall run the way of them with more Freedom . The sooner we address and apply our selves to the keeping of God's Commandments , we shall bring our selves with so much less pains to keep them , and shall taste more Sweetness in our Observance of them : We shall not meet with such Difficulties when we set upon the Work , nor have so great and vast Prejudlces against God's Laws and Waies to remove ; such strong Biasses to sinful Courses to knock off , such grown and radicated sinful Habits to root out : We shall enter into the Way of God's Commandments , and fall upon the Practice of Piety with less reluctancy and contranitency : and the longer we have walked in the holy Path , the better we shall like it : the longer we have kept the Divine Precepts , the more we shall experience the Goodness , and find and feel the Comfort of them : and so still be more and more pleased and satisfied with them , and delighted in them .

3. The more haste we make to redeem the Time , it will prove the more profitable and benesicial to us : We shall get the more Grace , the more Peace here ; and a greater reward of Glory hereafter .

The more we shall get of God's Grace . Grace is encreased by degrees : and this is the Method of the Divine Wisdom , for God ordinarily to give out his Grace as a help and encour agement to usefulness and Diligence ; a Reward and Remuneration of it . God does not use to communicate his Grace to drousy , sleepy , idle , lazy-Loiterers ; but to impart it to waking and stirring , active and busy Persons : Habenti dabitur . * * Mat. 25.29 . Vnto every one that hath , and industriously useth what he hath , in a faithful improvement of his Time , and trading with his Talents ; to him shall be given , and he shall have abundancè . The more work we do , the more strength and Grace we shall receive : and therefore let 's early be up , and quickly be doing .

Again ; The sooner we do redeem our Time , the more peace we shall have , as well as the more Grace . An early painful , a constant laborious Christian must needs be ordinarily a comfortable Christian . [d] [d] Se. Dr. Sll bs's Preface to the Soul's Conflict . Some degree of comfort attends and follows every good Action , as Heat accompanies Fire , and as Beams and Influences issue from the Sun : and many degrees of comfort will certainly usually accompany many good Actions . The more we hasten to redeem our Time as we ought , we shall the sooner attain to a high degree of Probability , and a comfortable Assurance of our Justification and Right to Salvation . But as long as we wilfully waste our Time , and mis-spend our Hours ; so long we shall be troubled with disquieting Doubts , and perplexing Fears . * * ●s . 57.21 . There is no Peace , saith my God , to the Wicked ; saies the Prophet : But † † Ps 119.165 . great Peace have they which love thy Law ; saies David : which love it so well , as to make very great haste to keep it .

Once more ; As the sooner we redeem our Time and Opportunities , the more Grace and Peace we shall get here ; so we shall receive a greater Reward of Glory hereafter . God will remunerate us according to our Works : The more we have done for him , the more we shall receive from him . The more acts of Obedience we have performed , we shall be recompensed with the higher Degree of heavenly Glory . The sooner you do it , so much the better . That 's the first .

Consider ,

( 2. ) We must make haste , and not delay to redeem the Time , because they that make most haste to redeem it , do find they have work enough to fill up all their Time , and take up all their Daies and Hours . The Well-doing the business of Religion will fully employ us all our life long . 'T is a strange thing , for any to think that the work of a Day , of an Hour , of an Instant , which Wisdom's Children , the most understanding People of God , think a whole Life little enough for . Do you dream of believing in an Instant , of repenting in an Instant ? Repentance has many Acts and Exercises belonging to it . To remove and expel long contracted habits of Sin , to arrive to a confirmed setled state of Goodness , to give an Example of Christian Graces in all Relations and Conditions of Life ; certainly these are things that require a large and very considerable tract of Time , and cannot be crouded into a narrow Room .

If we do but consider , that they that have entred the most early into the Service of God , and have done many Years work for God , do acknowledg themselves , even after the pains and industry of thirty or forty Years Piety to be but very imperfect Christians : If the most devout , religious Persons , after their using so much Diligence , do find at last so much Indevotion and Vnholiness in themselves ; many bad reliques of Selfishness , Worldliness , Pride , and Passion ; many initial excesses in Meats and Drinks ; much Coldness and Deadness in holy Duties , much Slackness and Remisness in the waies of Godliness ; some strong Temptations , which sometimes shake them , and are ready to foil and overbear them ; some Weaknesses and Untowardnesses , which they can never free themselves wholly from : If we well and seriously consider this , we shall be forced to confess , that the Redemption of Time , and Business of Religion , is not to be delaied and put off to be a late , much less the last Work to be done by a Christian .

( 3. ) We must make haste , and not delay to redeem the Time ; for

Delaies are Vnworthy and disingenuous . Delaies are Hazardous and dangerous . Delaies are Foolish and unreasonable . 1. Unworthy 1. In respect of God . 1. Unworthy 2. In respect of our selves .

1. Vnworthy in respect of God . Every Delay of the Redemption of our Time for God's Service , it argues our want of Respect , our lack of Aflection and Love to God : It shews we prefer our Sins before him . * * See p. 25. What an unworthy thing is it , that we should put God off , who should be served in the first place by us , if we had Christianity , or Reason ? That we should ever expect to receive the Reward of Eternal Life , and unconceivable Happiness from him , and yet grudg to devote the few Daies of this temporal Life to him ? That we should refuse to give our good Daies to God , and strongly presume that God at last will be contented , well-pleased and satisfied with the weak , and faint , and sickly Service of those evil Daies , which we our selves † † Eccl. 12.1 . shall say we have no pleasure in ? What a disingenuous thing is it , not to go to God till we cannot tell whither to go ? Just as Men go into an Hospital , when they apprehend they are quite useless , and find themselves utterly disabled to do any Work , and wholly unfit for Labour and Service ?

What baseness is it to deal worse with God , than fair condition'd and ingenuous Men deal one with another ? * * Prov. 3.28 . Say not unto thy Neighbour , saies Solomon ; Say not unto God , say I ; Go , and come again , and to morrow I will give ; when thou hast it by thee . Thou hast thy Endeavours , and thy Heart and Affections more by thee now , than thou art likely to have hereafter : and therefore do not causlesly and trislingly put God off . The † † Lev. 19.13 . Wages of an hired Servant , were not to abide with an Israelitish Master all Night until the Morning . Nor may we defer the Payment of the Debt which we all ow to our great Landlord , when it is at present justly demanded , and he cannot in honour remit , or forbear it . Shall we unworthily and wickedly oppose our Wills to the Wisdom and Will of God , who best understands what is the fittest Time , and has Right to appoint , and Authority to determine the Time of our Work , as well as the Work it self . When God so plainly saies , To day ; Is it meet for us to say , To morrow ? Shall we continue to delay , when we promise so often to break off our Delaies ? Shall we make God wait , who so pathetically calls , and cries , ‖ ‖ Deut. 5.29 . O that there were such an Heart in them ! (*) (*) Jer. 13.27 . When shall it once be ? 'T is unworthy to deal worse with God than we would deal with Men.

But how highly unworthy is it to deal worse with God , than we have dealt with Sin , and with the Devil himself ? To come on in the Service of God as slowly as a Snail , when we used to * * Jer. 8.6 . turn to our sinful courses as engerly and violently as the Horse rusheth into the Battel ? To deny God continually what he requires , and reasonably expects ; when we have so frequently satisfied and fulfilled the Desires of the Flesh , and not once said Nay to the Devil's Temptations ? To linger , and delay to keep God's Commandments , who have made the greatest haste and speed , and never in the least delayed to do the Lusts and Works of the Devil ?

Once more ; What shameful Vnworthiness is it , to deal worse with God , than God himself deals with us ? When we stand in need of God , God makes no unnecessary Delay . Christ is represented as † † Cant 2.8 . coming leaping upon the Mountains , and skipping upon the Hills . [e] [e] Bp. Reyn. in loc. When the Time of Deliverance is come , Christ makes haste , and rejoiceth to save : and no Mountains nor Hills , either of Sin or Misery can stop him : And shall we secretly justify , maintain and plead for our Delaies , by objecting the many Mountains of Difficulties that stand in the waies of Christ's Commands ? When at any time we want any thing , it does not content and satisfy us that God at last will give us the Mercy , but we are impatient till he does it : We are ready to cry with David , ‖ ‖ Ps. 40.13 , 17. O Lord , make haste to help me : make no tarrying , O my God . We would be loth to be serv'd so by God , as we do usually serve God . When God himself has no delight to put us off , what unworthiness is it for any of us to find in our Hearts to put God off .

God makes indeed many great and very long Delaies , with relation to the Execution of his Judgments : But here it is highly disingenuous for us to delay , because God delaies . Is it not an indication of an ill Nature , a plain discovery of a bad Temper , for any to defer their Repentance , because God defers their Punishment ? and by prolonging and lengthning out our Disobedience , to make God suffer from us , because we do not suffer from him ? What wretched baseness is it to take liberty and encouragement to continue still in an evil way , and run on presumptously in a course of Sin , because God is merciful , patient and long-suffering , and * * Eccl. 8.11 . Sentence against an evil Work is not executed speedily ? whenas the Goodness and Patience of God should lead and oblige us to speedy Repentance ; And nothing in the World can possibly appear more unbecoming , and a more ungrateful return to the Kindness of Heaven , than to be bold to be evil , because God is good . What can be more contrary to all Ingenuity , than to say in your Hearts , and signify in your Lives , ( though you will not for shame speak out such a thing ) that you earnestly desire to have some further Time afforded you to live in Sin , and offend God , yet a while longer , by abusing his Mercies and disobeying his Commands ; and when all is done , to receive at last a general Pardon , upon a short and slight Repentance and Confession ; and without the Trouble of a holy Life , or taking any pains in working out your Salvation , to be freely and fully made Partakers of the Riches and Treasures of Mercy and Glory ?

Shall we shew our selves so monstrously disingenuous , as to delay to repent and obey ; when in the case of his Judgments , God is so gracious as to delay : But in the case of his Mercies he is so kind as not to delay to give what he sees we are fit to receive ?

2. Delaies are unworthy in respect of our selves . For ,

( 1. ) The very Act of deferring plainly discovers a false , rotten , corrupt , unsound and unsincere Heart . Some are so weak as to think , there is somewhat of Goodness in them , because they resolve to redeem the Time , by becoming penitent and obedient hereafttr : But I think it is a Sign of great Baseness . A Man that purposes to keep God's Commandments hereafter , and delaies to keep and observe them at present ; the plain truth of it is , he has no real honest good Mind to keep them at all . He is just like a cheating Debter , that puts off the Payment from day to day , with good Words and fair Promises ; not because he really designs to discharge the Debt at the Time appointed ; but because he never intends to pay it , if he can possibly shift and avoid it . That which makes you now desirous to defer the Redemption of your Time , will make you loth to redeem it hereafter , as well as now .

( 2. ) To delay the Redemption of our Time , is very unworthy in respect of our selves , because it infers the misimprovement and misemployment of our rational Faculties , and the great Abuse of our bodily Members during our Delaies . When every one of us have Souls capable of doing God and our Generation good Service , what an unworthy thing is it either not to employ , or to misemploy the noble Powers of our reasonable Souls , which are alwaies fit for higher Services , and better Uses , than the dilatory Sinner puts them to . Does it not too plainly speak a mean and low and base Spirit , to chuse to continue a Slave to Sin , a Drudg and Bondman to the Devil ; when thou might'st be busied and set a-work in God's Service , and very honourably and gainfully employed by the great and mighty Monarch of the World ? To yield your Members as Instruments of Unrighteousness unto Sin , instead of yielding your selves to God , and your Members as Instruments of Righteousness unto God ?

2. To delay the Redemption of our Time , is hazardous and dangerous , as well as unworthy and disingenuous . For ,

( 1. ) The Time of our Life is very uncertain . Seriously consider , that if thou dost not take the present Time , Time with thee may quickly be no more . [f] [f] Subito tollitur , qui diu toleratur . Gregor. Hom. 12. in Euang. He that is long forborn , is often snatcht away of a sudden . * * Job 21.13 . Thou maiest go down to the Grave in a Moment . Thou maiest be dead , and buried ; thy Body be rotten in the Grave , and thy Soul grievously tormented in Hell , long before the Time comes which thou didst fix and set for thy Repentance , and the amendment of thy Life . [g] [g] Maxima vitae jactura , dilatio est . Illa primum quemque extrahit diem , illa eripit praesentia , dum ulteriora promittit . Maximum vivendi impedimentum est , expectatio quae pendat excrastino . Quò spectas , quò te extendis ? omnia quae ventura sunt , in incerto jacent : protinus vive . Sen. de brev. vit. cap. 9. Delay , saies Seneca , is the greatest Loss of humane Life : It deprives us of that which is present , while it Promises that which is future . The greatest hindrance of living well , saies he , is , Hope of living to morrow . But it is a noted Saying of St. Gregory , [h] [h] Qui poenitenti veniam spopondit , peccanti diem crastinuninon promisit . Greg. Hom. 12. in Euang. He that hath promised Pardon to him that repents , he has not promised to morrow to repent in . And if God has not promised it to us , we have no reason to promise it to our selves : for , 't is a Rule in Civil Law , [i] [i] Nemo potest promittere alienum No Person can promise that which is anothers . He spake prudently and piously , who when he was invited to come to morrow to a Feast , returned this Answer , I have not had a morrow for these many Years . It was good Counsel which a wise Rabbi gave his Scholar , that he should be sure to repent one Day before he died . But if you delay to be penitent and pious , holy and religious , the present Day ; you may never have the Benefit and Advantage of another .

Young Men too commonly lavish out the present , in hope of redeeming the future Time : But they build their Hope upon the greatest Vncertainty in the World . [k] [k] Quis est tam stultus ( quamvis sit adolescens ) cui sit exploratum , se ad vesperum esse victurum ? Quinetiam aetas illae muliò plures , quàm nostra , mortis casus habet . Faciliùs in morbos incidunt adolescentes , graviùe aegrotant , tristiùs curantur . Itàque paùci veniunt adsenectutem . Cicero in Cat. Maj. sen de Senect. Young Men ( as Tully brings in Cato discoursing ) in some respects , are in greater danger of Death than Old Men : They fall into Diseases more easily , sicken more violently , and are cured more hardly : and therefore there are but very few that reach to an Old Age. The Jews tell of Ben Syra yet a Child , ( as [l] [l] Dr. Stoughton's Heavenly Conversation , p. 81 , 82. Dr. Stoughton relates the Story ) that he begged of his Master to instruct him in the Law of God , who defer'd it , and put him off ; saying , he was too young yet to be entred into Divine Mysteries : then he replied , But Master , said he , I have been in the Church-yard , and perceive by the Graves which I have lain down by , and measured , and find shorter than my self , that many have died younger than I am , and what shall I do then ? and if I should die before I have learned the Law of God , what would become of me then Master ? The consideration of our short Life , saies that worthy Doctor , should cause us to [m] [m] Ad haec quaerenda natus , aestima , quàm non multum acceperit temporis , etiamsi illud totum sibi vendicet , cui licèt nihil facilitate eript , nihil negligendo patiatur excidere , licèt horus avarissimè servet , & usque in ultimae aetatis his manae terminos procedat , nec quicquam illi ex eo quod natura constituit , fortuna concutiat : tamen homo ad immortalium cognitionem nimis mortalis est . Sen. de Otio sap . c. 32. make haste to learn to know , and serve God , and to think we cannot begin to study that Lesson too soon , that can never be learned too well . And withal to use all Speed and Diligence , lest , as Children have usually torn their Books , so , we have ended our Lives , before we have learned our Lessons .

* * Joh. 9 4. Work while it is Day : the Night cometh , when no Man can work . † † & 12.35 . Yet a little while is the Light [ of this Life ] with you : walk while ye have the Light , lest Darkness come upon you . Do not carry your selves like idle Boies , who play away their Candle , and then are forced to go to bed in the dark .

Thy Life is uncertain ; and therefore , with Apelles that curious Painter , let no Day go without some Stroke , or Line drawn to the Life : Let no Day pass without dispatching some lawful Business , without performing some good Work , and doing some laudable vertuous Action . Do every Day the Work of that Day : Make Religion thy business every day of thy Life .

( 2. ) Delaies and Prorogations are very dangerous , because many other things are exceeding uncertain as well as our Lives . Thou dost not know , but that by some Disease thou maiest quite lose the use of thy Reason , and the natural right Exercise of thy Rational Faculties , and so become in a manner dead , even while thou livest . Or if still thou retainest the free use of thy Reason , yet thou maiest be deprived of the means of Grace , and helps to Salvation : * * Isa. 30.20 . Thy Teachers may be removed into a Corner . Thou maiest be pinch'd with a † † Amos 8 11 , 12. Famine of hearing the Word of the Lord ; and be ready to ‖ ‖ Prov. 29.18 . perish for want of Vision . Or through Sickness , or some sad Providence , thou maiest be hindred and detain'd from making use of those common Means , which others comfortably and profitably enjoy . Or , if thou hast Liberty to attend on the outward means of Grace , thou maiest (*) (*) 2 Cor. 6.1 . receive the Grace of God in vain , not (†) (†) Luk. 19 42. know and understand in this thy Day the things that belong unto thy Peace . Thou maiest have a (‖) (‖) Prov. 17.16 . Price in thy hand to get Wisdom , and be such a Fool as to have no heart to it . Thy Mind may become more unprepared , and thy Will more indisposed to receive the Truth , and embrace the Goodness of the Word . Thou maiest be ready to * * Acts 7.51 . resist the working of the Spirit in the great Ordinances of the Gospel ; and maiest render its ordinary Motions ineffectual , and the common Grace of God unsuccessful . Thy continued Delaies are likely to render thee more unteachable and untractable , more incurable and unchangeable ; more full of false Opinions of God and his Waies , and strong Prejudices and Heart-risings against Religious Practices ; more setled in sinful Waies and Courses . Thy chosen Delaies will insensibly draw on sinful Habits , and evil Customs , which will prove and become a second Nature , and be hardly left , and difficultly laid down . These poisonous Roots will not be easily pluckt up . These * * Jer. 13.23 . [a] [a] Naturalists say , that Spots are so deep in the Leopard , that if you take off the Skin , they will appear in the very Flesh . Leopard's Spots will not be quickly fetcht out . Thou wilt be as unable to do it thy self , as an Ethiopian is to change his Skin : and it is a † † 2 Tim. 2.25 . peradventure whether God will cure a customary , habitual procrastinating Sinner . Upon thy wilful long Delaies God may deny thee the seasonable Aids , and soveraign Auxiliaries of his Grace ; suspend the Influences , withdraw the Assistances , cease the Motions , and discontinue the Strivings of his Spirit ; and so all outward Means enjoyed may prove ineffectual for your Good . God may withhold his special Grace , in Judgment for your Non-improvement of common Grace . Yea , thy obstinate Delaies may provoke God to ‖ ‖ Luk. 19.42 . hide the things of thy Peace from thy Eyes , to deliver thee over into Satan's Power , to leave thee to thy self , to (*) (*) Ps. 81.12 . give thee up to thy own Heart's Lusts , to judicial Blindness of Mind , to dreadful carnal Security , and horrible [b] [b] Illud est cor durum quod non trepidat ad nomen cordis duri . Bern. Hardness of Heart ; to a * * Rom. 1.28 . reprobate Mind , and a † † 1 Tim. 4 2. seared cauterized Conscience . By way of Punishment of thy Delaies , God may suffer thee to sin on , till thou comst to be ‖ ‖ Eph. 4.19 . past feeling ; and not help thee to recover any spiritual Sence in a dying Hour : but at last (*) (*) Rom. 1.28 . give the Spirit of Slumber , or let thee fall into the lamentable Condition of downright Desperation . Of each of which , a learned [c] [c] Gr. Exempl . part . 3. §. 15. p. 559. Writer gives us a very notable and remarkable Example : Of the former , out of [d] [d] Biblioth. Frat. Pol. Tom. 3. Petrus Damianus , of one Gunizo , a factious and ambitious Person , to whom the Tempter gave notice of his approaching Death ; but when any Man preached Repentance to him , out of a strange Incuriousness , or the Spirit of Reprobation , he seem'd like a dead and unconcerned Person : in all other Discourses he was awake and apt to answer . And of the latter , out of Venerable [e] [e] L. 5. c. 15. Hist. Gent. Anglor. Bede , of a drunken Monk , who upon his Death-bed seem'd to see Hell open'd , and a Place assign'd him near to Caiaphas , and those who crucified our dearest Lord . The Religious Persons that stood about his Bed , call'd on him to repent of his Sins , to implore the Mercies of God , and to trust in Christ ; but he answered , This is no time to change my Life , the Sentence is past upon me , and it is too late .

There may be no room and place for Consideration and Repentance upon thy Death-bed , either through senslessness and stupidity , caused by the special Disease of thy Body , or the sad and direful Divine Judgment : or through too quick a feeling , too deep a sense of pungent corporal Pain , or exquisite Torture of Mind and Conscience : the Tempter busily setting in with thy own guilty awaken'd Conscience , to aggravate thy Sins to thy Terrour and Amazement , and to load thee heavily till thou faintest , sinkest and fallest , crusht and broken under the Burden .

But suppose thou shouldst stand at that Day in much more moderate tolerable Circumstances , yet thou maiest be distracted and diverted with the Thoughts of making or altering thy Will , setling thy Estate , disposing and ordering the Affairs of thy Family , stating and clearing the Interests of thy Relatives . And when thou art about to bid thy final and last Farewel to every thing in this World that is near and dear to thee , and art under a strange and strong apprehension of hastily approaching Death and Judgment , 't will prove a very hard task to gain and maintain a well-composed and undisturbed Mind in the management of thy great Soul-concerns .

But admit thou shouldst enjoy much Freedom of Thoughts , and have the greatest Advantage imaginable of a quiet sedate Frame and Temper , in the Procedure of that most busy Day and Hour , yet is there a very formidable Danger of thy dying and departing without rational Satisfaction about the Goodness and Safety of thy State and Condition , or any comfortable Evidence of the Divine Acceptance of thy Death-bed Performance .

3. To delay the Redemption of thy Time , is highly unreasonable , and very [c] [c] Non est , crede mihi , sapientis dicere , Vivam . Sera nimis vita est crastina , vive hodie . Martial . l. 1. epigr. 16. Cras vives : hodie jam vivere , Postume , serum est . Ille sapit , quisquis , Postume , vixit heri . Id. l. 5. epigr. 58. foolish : to put off the building of a spiritual Temple in thy Soul , as the Jews excused their Neglect of re-edifying the material Temple , by saying , * * Hag. 1.2 . The Time is not come .

What Folly is it , to [d] [d] Perdis hodiernum : quod in manu fortunae positum est , disponis : quod in tua , dimittis . Sen. de brev. vit. c. 9. lose the present , which God has put in thy own hand , and to determine and dispose of the future Time , which only and wholly rests in the Hand of God , and is quite out of thine . To Put all to the venture of repenting and securing thy State hereafter , when so many have ruin'd and undone themselves without Remedy or Recovery , by lingring and loitering Delaies ?

What a plain and apparent Self-delusion is it , to except against , and wave the present Time , because it is present ; since when that Time which now is future shall become present , you must then put that off for the same reason that now you put this by ?

What a silly Cheat dost thou put upon thy self , while thou dost pretend a purpose to make but a very short Delay ; a Desire to enjoy thy Sin but a little longer , it may be but this once more ; and a Resolution then to part and shake hands with it for ever ? when as the very next touch may deadly infect thee , the very next taste poison thee ; one other Closure with sensual Pleasure will in all probability more deeply enamour thee ; one farther embrace of Sin more bewitch and fascinate , inebriate and intoxicate thee ; one step more presently carry thee into a Snare , that will entangle and hold thee fast for ever . Is it likely that thou wilt leave thy Sin , when thou shalt be more in love with it , more enslaved to it ? and that thou wilt be able to deny thy Lust , when thou hast greatly provoked and inflamed it , by farther gratifying and fulfilling it ? Dost not thou take a direct course to besot and infatuate thy self , and to bring thy self at last to delight in the Remembrance of those beloved Sins , which thou shalt not be able to act any longer ? Thou Fool darest thou venture to break the Commandments of God now , and pretend a purpose to keep them hereafter ; when every breach of God's holy Laws will lessen thy Aw and Reverence of them , make thee more unfit and unable to keep them , more averse to the Observation of them , more ready to contemn them , more prone and bold to violate them for the future ?

How lamentably dost thou abuse thy self , by encouraging thy self to Sin at present , upon hopes of repenting hereafter ? that is , in plain terms , in hopes of accusing and condemning thy self , of blushing and becoming asham'd and cofounded ; of being sorely troubled , greatly grieved , and sorry exceedingly at thy very heart ; of falling out with thy self at last , calling thy self Fool , Mad-man , Beast ; and punishing and taking Revenge upon thy self for what thou hast done .

What a vain Confidence and groundless Expectation is it , to think thou shalt easily get rid of thy Sins , when they will be much more riveted and radicated : and presently recover the Favour of God , when thou hast more highly provoked and incensed him with thy aggravated Sins , and multiplied Provocations : and quickly regain the Motions of God's Spirit , when thou hast grieved and driven him away by thy very tedious long Delaies ?

What a false and imaginary Hope is it , to look at last to obtain the Pardon of all thy Sins , without having respect to God's Commandments in the course of thy Life ? when God does intend and promise Pardon in order to Holiness , and chiefly design it as an Encouragement to chearful faithful sincere Obedience . * * Ps 130.4 . There is Forgiveness with thee ; that thou maiest be feared : saies the Psalmist .

How unreasonable is it , to live in a continual Neglect of thy present necessary indispensable Duty , and to expect that God at last should yield to accept [e] [e] See the Gr. Exemp . p. 302. the Will for the Deed , when the Deed is out of thy own Power meerly through thy own Default ?

What Weakness is it , to delight to delay , when nothing is to be gotten by it ? when thou canst not hope that God hereafter will alter his Law , change his Covenant , accept and save thee upon cheaper Terms and easier Conditions than now he is pleased to propose to thee . When God's Will is not likely to alter , nor thy own Will more likely by Delay to be wrought to a Compliance with the Divine Will , what is the meaning of all thy tarrying ? Is it prudent to delay thy Duty , when thou canst not retard thy Punishment ? when though thou lingerest and delaiest , yet * * 2 Pet. 2.3 . thy Judgment now of a long time lingreth not , thy Damnation slumbreth not .

Yea , what an unaccountable carriage is it , by making Delaies to cast thy self into grand Inconveniences ; to run thy self into such unhappy Circumstances , that thou shalt have hereafter a more painful difficult Work to do than ever , less time to do it in , less strength within , and smaller aids and helps from without , from Heaven above , to do it with ; and shalt meet with more hindrances and obstructions in the doing of it from the Devil , the World , and thy own Corruptions ?

What an absurdity is it to multiply Delaies , and [f] [f] Victuros agimus semper , nec vivimus unquam . Cras hoc siet . Idem eras fiet Quid ? quasi magnum Nempo diem donas ? sed cùm lux altera venit , Jam cras hesternum consumsimus : ecce aliud cras Egerit hos annos , & semper paulùm erit ultra . Pers. sat. 5. v. 66. never to make any end of them ? to find no leisure in all thy Life to live well ? to lengthen out , and let thy morrow grow till it reach the years of [g] [g] Dic mihi cras istud , Postume , quando venit ? Jam cras istud habet Priami vel Nestoris annos . Martial . l. 5. epigr. 58 Vide & l. 2. epigr. 64. Priamus or Nestor ; and , if it were possible , the full Age of Methuselah ? St. Austin confesses and condemns his former lingring dilatory Temper . [h] [h] Non erat omnino quod responderem veritate convictus , nisi taniùm verba lenta & somnclenta , Modò , ecce modò , sine paululum . sed modò & modò non habebant modum . Aug. Confess . l. 8. c 5. I was clearly convinc'd by the Truth , saies he , and had nothing to answer but only lazy and sleepy Words , another time , shortly , a while hence , let me alone but a little longer : But my Delaies were endless and infinite , and would keep and observe no measures or limits . I prayed in this manner to thee , saies he ; [i] [i] Da mihi castitatem & continentiam , sed noli modò ; timebam Lord give me the gift of Chastity and Continence : But I said in my heart , pray do not give it yet to me , for I was afraid lest thou shouldst hear me too quickly , and heal me too soon , &c. And at last he reasoned himself out of this unreasonable Humour , in this manner ; How long , how long shall I put it off till to morrow , and next day ? Why not now ? Why should not this very Hour put an end to my lewd and loose Life ?

What unhappy Folly is it tp delay the Time of thy Youth , and so to lose the [k] [k] See p. 22. Flower of thy Age ?

What a Reproach and Disparagement to thy Judgment and Understanding , that when thou art come to years of Maturity , arriv'd to thy Middle Age , thou shouldst shew thy self so inconsiderate and indiscreet as still to delay , and not to use thy Reason and Judgment aright ?

What a farther and higher degree of Folly is it , to defer the Redemption of thy Time till [l] [l] Our seeking all Summer , withered and dry , and beginning to shoot out a little , about Michaelmass spring : of which kind of shooting fruit can never come . Bp. Andrew's Serm , pag. 174. Old Age ? The Stoick will tell thee , [m] [m]

Sera parsimonia in fundo est . Non enim tantùm minimum in tino , sed pessimum remanet . Sen. ep. 1.

Non pisdet te reliquias vitae tibi reser vare , & id solum tempus bonae menti destinare , quod in nullaem rem conferri possit ? Quam serum est tunc vtvere incipare , cùn desinendum est ? quae tam stulta mortalitatis oblsvio , in qumquagesimum & sexagesimum annum differre sana consilia : & inde velle vitam inchoare , qu● panci perduxerunt ? id de brev. vit. c. 4.

Quidam vivere tunc incipiunt , cunt desinendum est . Quidam antè vivere desecerunt , quàn inciperent . Idem , epist. 23. in fine .

'T is late to spare when thou comest to the Bottom : for it is not only the least , but the very worst , that is left to the last . Art not thou asham'd , saies he , to reserve nothing but the Reliques , the Dross , the Dregs and Refuse for thy self ; and to set that Time for the bettering of thy Mind and amendment of thy Manners , which can be bestowed on nothing else ? Is it not extreamly late , saies he , then to begin to live , when thou shouldst make an end of Life ? What is so foolish a Forgetfulness of Mortality , as to defer wholsome Counsels to the fiftieth or sixtieth Year of thy Age , and to think to enter upon a vertuous Life at such a time , as very few have lengthned out their daies to ? I may here apply those Words of Epicurus , commended and adopted by Seneca , [i] [i] Quid est turpius quàm senex vivere incipiens ? Sen. ep. 12. in fine . What is more uncomely than an Old Man beginning to live ? Though the Truth is , in the case of Godly Living , Better late than never . But is it any act or part of Wisdom , to resolve to begin to redeem the Time at such an Age , when thou wilt blush , in consideration of thy Years , to discover to any thy wonderful , shameful , gross Ignorance of the things of God , in order to thy receiving Information and Instruction , and furnishing thy Mind with necessary Knowledg ; and , through Weakness of Understanding and Memory , be more uncapable of learning the great things of the Christian Religion , and Gospel-Institution , than thou wast in thy Younger Time : And wilt be backward to attempt so ungrateful a Work as openly to censure the Actions and Carriages of thy past Life , and to condemn and discontent thy old Companions , by forsaking their Fellowship , and taking up a course of Life so wholly different from , and directly contrary to theirs : And when thou wilt find it so [k] [k] God in Wisdom will have the Conversions of such as have gone on in a course of Sinning ( especially after Light revealed ) to be rare and difficult . Births in those that are ancienter , are with greater danger than in the younger sort . Cavendum est vulnus quod dolore curatur . Dr. Sibbs's Soul 's Const. p 327. tough an undertaking , so troublesome and uneasy a task , to conquer and master , to expel and extirpate inveterate vicious Habits , which have been growing all thy Life , and to get vertuous Dispositions and gracious Habits introduced and planted in thy Heart ? Is this to conclude and act rationally , to think to turn thy self at large to the full Exercise of all thy Christian Duty , when thou art reduc'd to a little Nook and Corner of thy Life ? What lamentable wretched Folly is it , to defer all to an [l] [l] Ante sonectutem curandum est ut homo bene vivat , in se●●etute autem ut bene moriatur . Sen. Old Age ?

But is not this the most marvellous Folly and Madness of all , to adjourn the necessary Work and weighty Business of Redemption of Time to a dying Day and Hour ? or to put off all to a Death-bed ; and so to make that the Time of beginning , which should be only the Time of renewing Repentance ; and to cast thy self into such straits , in which thou shalt have no time to receive , and make use of that variety of God's Grace , his preventing , restraining , assisting , furthering , quickning , strengthning , confirming , persevering Grace , which it is his usual sapiential Method to dispense and afford for the gradual bringing returning Sinners , in the way of Obedience and Holy Living to a participation of the great Rewards of a blessed Eternity . Yea to conclude and shut up thy self within such narrow Cancels , Bounds and Limits , wherein thou shalt be utterly unable to discharge and perform a great part of that Duty , which the Gospel expresly requires as the ordinary Qualification , and common clearly revealed Condition in order to Salvation ; unable to * * Rev. 22.14 . do the Commandments of God , † † & 14.12 . to keep the Commandments of God , and the Faith of Jesus ; to do , to keep them all ; when thou shalt want the Objects and Opportunities of performing the several Duties , and exercising the several Graces , which a course of Obedience plainly includes : unable to answer the end of Christ's Death , by ‖ ‖ 1 Pet. 2.24 . living to Righteousness : to exercise Chastity , Temperance , Mortification , as acts of Election , when thy Body is weak , and low , and languishing ; no Lust stirring , no Temptation to such a Sin assaulting : unable to (*) (*) T it 2.12 . live soberly , righteously , and Godly in this present World ; to (†) (†) Heb. 12.1 . run a Race ; (‖) (‖) Rom. 2.7 . patiently to continue in Well-doing , * * Gal. 6.9 . without faintirg : For these are things , which cannot be dispatch'd on a sudden , perform'd in a trice , or shrunk up into a narrow scantling , so small a pittance of Time . How can thy Light sufficiently shine before Men , that they may see thy good Works ; when thy [k] [k] Dr. Tillotson's serm. 2. vol. p. 80. Candle is just sinking into the Socket ?

What a wild Fancy , and idle Imagination is it , to [l] [l] When we are come to the very last cast , our Strength is gone , our Spirit clean spent , our Senses appalled , and the Powers of our Soul as numb as our Senses : when a General Prostration of all our Powers , and the shadow of Death upon our Eyes : Then something we would say or do , which should stand for our seeking : But ( I doubt ) it will not serve . This is the Time we allow God , to seeking him in . Is this it ? would we then seek him , when we are not in case to seek any thing else ? Would we turn to him then , when we are not able to turn our selves in our Bed ? Or , rise early to seek him , when we are not able to rise at all ? Or enquire after him , when our Breath faileth us , and we are not able to speak three Words together ? No Hour , but the Hour of Death ? No Time , but when he taketh Time from us , and us from it ? Bp. Andrew's serm. p. 180. flatter thy self into the perswasion , that some sudden flashings of a passionate Repentance , some short gleams of Piety , and little scatterings of Devotion ; a few good Thoughts , or Godly Words ; some weak ineffectual Purposes , imperfect Promises , fallacious Resolutions ; or , at most , the Performance of some single Actions , will , upon a Death-bed , be acceptable to God , without habitual Sanctity , and an industrious persevering Piety . That a few Prayers and Tears , Sighs and Groans , an extorted Sorrow , and enforced Sadness ; a compulsory Confession of thy Sins , and a Gift of Charity left to the Poor , out of that Estate , which now is [m] [m]

Defer not Charities till Death : for certainly , if a Man weigh it rightly , he that doth so , is rather liberal of an other Man's , than of his own . Sir Fr. Bacon's Essaies , of Riches , p. 2ii .

Let thy Alms go before , and keep Heaven's Gate

Open for thee 3 or both may come too late .

rather another Man 's than thy own , since thou thy self art able to keep it no longer ; That such little slight things as these will serve as a sufficient Composition to be offer'd to God , and prove available to cross and cancel all the Debts , and wipe off the many and great Guilts of a fifty or threescore Years Impiety and Iniquity : And that the Pardon of all thy Sins will be comfortably sealed , and thy Soul be certainly consign'd to the Joys of Paradise , and Glory of Heaven , by receiving the Sacrament of the Lord's Supper immediatly before thy Departure . That if thou canst but form and frame thy shortest Breath to call upon God with these five Words , Lord have Mercy upon me , but a little before thy last Gasp ; they will really [n] [n] D●ke . prove as powerful and available for the happy Translation of thy Soul to Heaven , as the mumbling over those five Words of Consecration , Hoc est enim Corpus meum , for this is my Body , is by the Papists imagined to be effectual for the Transubstantiation of their Host .

Is this consistent with the use of Reason and Consideration , to venture all upon a Death-bed Repentance ? to take a wilful Course to bring thy self into such a Condition , in which thou shalt be utterly unable , with all the help that can be afforded thee , to find out one Promise , or to meet with one Example in the whole Bible , that will full reach , or plainly and properly speak to thy particular case , and afford thee sufficient support , relief and Comfort , in that dark and dismal Day and Hour ?

Obj. No Promise ? may some object , and say ; Why what do you make of those Words ? At what time soever a Sinner doth repent him of his Sins , from the bottom of his Heart , I will put all his Wickedness out of my Remembrance , saith the Lord .

Answ. For answer , give me leave to tell you what others make of these Words , and those very great Divines too : There are no such Words in the whole Bible , ( saies the very Learned [l] [l] Serm. of the Invalid . of a Death . bed Rep. part. 2. Bp. Taylor ) nor any nearer to the sense of them than those Words of the Prophet Ezekiel , chap. 18.21 . But if the Wicked will turn from all his Sins that he hath committed , and keep all my Statutes , and do that which is lawful and right , he shall surely live , he shall not die . Or those , chap. 33.14 , 15. in which you shall find Repentance more fully described ; When I say unto the Wicked , Thou shalt surely die : If he turn from his Sin , and do that which is lawful and right : if the Wicked restore the Pledg , give again that he had robbed , walk in the Statutes of Life without committing Iniquity ; he shall surely live , he shall not die . Here only is the condition of Pardon ; to leave all your Sins , to keep all God's Statutes , to walk in them , to abide , to proceed , and make progress in them ; and this , without the interruption by a deadly Sin , [ without committing Iniquity ] to make restitution , — Satisfaction for all Injury to our Neighbour's Fame , all wrongs done to his Soul : — When this is done according to thy utmost Power , then thou hast repented truly , then thou hast a title to the Promise ; Thou shalt surely live , thou shalt not die , for thy old Sins thou hast formerly committed . This Place of Ezekiel is it which is so often mistaken for that common Saying , At what time soever , &c. Repentance as stated by the Prophet cannot be done [ at what time soever ] not upon a Man's Death-bed . — Let that Saying therefore no more deceive you , or be made a colour to countenance a persevering Sinner , or a Death-bed Penitent .

And it is observable what a free reflection the judicious Chillingworth , in a [m] [m] P. 337. Sermon preached before King Charles the First , was bold to make upon that Passage , which then stood in the entrance to our Common-Prayer-Book : I would to God , saies he , the Composers of our Liturgy , out of a care of avoiding mistakes , and to take away Occasion of cavilling our Liturgy , and out of Fear of encouraging Carnal Men to security in sinning , had been so provident , as to set down in Terms , the first Sentence taken out of the 18th of Ezekiel , and not have put in the place of it an ambiguous , and ( though not in it self , yet accidentally , by reason of the mistake to which it is subject ) I fear very often a pernicious Paraphrase ; for , whereas thus they make it , At what time soever — saith the Lord ; the plain truth , if you will hear it , is , the Lord doth not say so , these are not the very Words of God , but the Paraphrase of Men : The Words of God are * * Ezek. 18.21 . — where , I hope , you easily observe that there is no such Word as , At what time soever a Sinner doth repent , &c. and that there is a wide difference between this ( as the Word repent usually sounds in the Ears of the People ) and turning from all Sins , and keeping all God's Statutes : That indeed , having no more in it but Sorrow and good Purposes , may be done easily and certainly at the last Gasp ; and it is very strange that any Christian , who dies in his right Senses , and knows the difference between Heaven and Hell should fail of the performing it : but this Work of turning , keeping , and doing , is — ordinarily a Work of Time , a long and laborious Work ( but yet Heaven is very well worth it ) and if you mean to go through with it , you had need go about it presently . And I find the Reverend and Learned Mr. Robert Bolton expressing himself to the same purpose ; [n] [n] Mr. Bolton's Instruct , for a right coms . Affl. Conse . pag. 254 , 255. I marvel , saies he , that any should be so blindfolded , and baffled by the Devil , as to embolden himself to drive off until the last , by that Place before Confession : At what time soever , &c. Especially , if he look upon the Text from whence it is taken ; which , me-thinks , being rightly understood , and the Conditions well considered , is most punctual , and precise , to fright any from that desperate Folly : The Words run thus , Ezek. 18.21 , 22 , &c. Hence it appears , that if any Man expect upon good ground , any portion in this pretious Promise of Mercy and Grace , he must leave all his Sins , and keep all God's Statutes . — Now what space is left to come to Comfort , by keeping all God's Statutes ; when thou art presently to pass to that highest and dreadful Tribunal , to give an exact and strict Account for the continual Breach of all God's Laws all thy Life long ?

But I must desire the Objector to remember , that when some Alterations were made by Authority in our Liturgy , the Paraphrase was removed , and the proper Words of Scripture put in the room of it : and now the self-deceiving Procrastinator will not well know what to do for want of a What time soever , &c. which is nowhere now to be found or met with in all his Bible , or Common-Prayer-Book .

Obj. But a Friend to Delaies may further object , and say ; Though , I confess , I was out in alledging the Promise , yet certainly there is an Example that affords sufficient ground of Comfort to a late and Death-bed Penitent . You cannot deny , saies he , but that the Thief was converted upon the Cross , in the last Hour of his Life ; and , notwithstanding his extream late Repentance , was accepted and received by Christ to Mercy .

Answ. It is especially from this Example abused , that ignorant Dawbers , and untaught Teachers take occasion to prepare and make up that [o] [o] Bp. Andrews serm. 1. of . Repent . and Fast . p. 181. Opiate Divinity , which they minister to the Souls of superficial Death-bed Penitents , and so send them away into the Paradise of Fools . And this is the great Rock of Presumption , which many build , or rather split upon : They resolve to enjoy the Pleasures of Sin during the Season of their Health and Strength ; and intend and hope to repent of their Sins , and turn to God , to accept of Christ and make sure of Heaven upon the Cross of their last Sickness , and with the beatified Thief to slip immediatly into Paradise .

But I shall labour to convince you , that the Instance of the Thief upon the Cross will [p] [p] Vid. Chillingworth's serm. 6th on Luke 16.9 . p. 397. not suit your Condition , nor serve your turn . For here consider with me these few things :

1. That , it may be , he was not so vile and vicious a Person , as he is commonly taken to have been : for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and Latro do not alwaies note a Thief or Robber , but signify a Souldier ; and out of Zeal to the Jews he might have somewhat transgress'd the Roman Laws : It may be otherwise he was not altogether so bad a Man : But thou knowest the heinous circumstances of thy own misled and ill-governed Life . But ,

2. Suppose him to have been a notorious Ill Liver : yet it is to be considered , that the Conversion and Salvation of the Thief is an extraordinary Instance : For ,

( 1. ) The Thief was converted at a very remarkable Time , when the Son of God and Saviour of the World shed his precious Blood , and suffer'd a painful shameful Death , to satisfy the Divine Law and Justice , and to redeem and recover lost and miserable Mankind : And certainly if ever God would work a Miracle , he would do it then . Dost thou hope to exercise Repentance unto Life at the Hour of Death , and to sue out a Pardon with thy last Breath , when thou hast not heartily and devoutly call'd upon God in all thy Life , because God had Mercy on the Thief upon the Cross ? Tell me , canst thou expect that Christ should come another Time into the World , and suffer again , and die once more for Mankind ? if so , then thou maiest conceive great Hopes indeed that God will do the like again , and it may fare as well with thee as it did with the Thief . Christ then triumphing on the Cross , ( saies the Worthy [p] [p] Threat . of Repent . p. 161. Mr. Daniel Dyke ) did as Princes do in the Triumph of Entring into their Kingdoms ; they pardon gross Offences before committed , such as they pardon not afterwards . And [q] [q] Instruct . for a right comf . Affl. Consc. p. 251. Mr. Robert Bolton useth an Illustration somewhat like it ; A King sometimes pardons a Malefactour at the Place of Execution , saies he ; wilt thou therefore run desperately into some horrible Villany , deserving Death , hoping to be that One amongst many Thousands ?

If God do good to any Sinner , that has securely liv'd in his Sins all his Daies , and bring him home to himself at last ; he goes out of the way of his ordinary Grace and Providence ; and the Conversion of a Sinner upon his Death-bed , it is a high expression of extraordinary Grace and Mercy , and an Act of God's absolute Power and Soveraignty : And surely it is safest and most comfortable to expect from God not meerly what he can do , but what he has promis'd in his Word , and given us plain notice that he will do ; and what in the ordinary course of his Providence he declares himself ready to do . I make no Question , but God is [n] [n] Agentia naturali mode , debilius agunt quàm ut possant unt actu habitum informare , idóque opus est subinde r●petit is actibu , — At res longè aluer se habet in divinis , cùn nemsram is qui producit actum Deus est , Deus , inquam , agent — tantâ vi & efficacia , ut statim primo illo actis — in utraqus animae parte seu potentia habitus fides & charatates ingeneret , atque infundat quasi . Cameronis oper. p. 912. But I think , that ordinarily Habitus infusi infunduntur ad modum acquisito●●● . able in the shortest Time to work such clear and strong Convictions , and to make such powerful deep Impressions upon the Mind and Heart of a dying Sinner , as should have the virtue and power of a general Habit , or be equivalent to many particular Habits ; and in case of longer continuance of Life , should be effectual to a lasting persevering Obedience . And I readily acknowledg , that the Nature of God is infinitely merciful : and that it was the gracious Nature of God , which mov'd and inclined him to make the Evangelical Promise ; and , I think , he has not so restrain'd and bound up himself by the New Covenant , but that , if he please , he may use [p] [p] Divine tum libertati , tum gratiae ac nilsericer liae detr . thi aut decedere non parùn videtur , si dicatur , Deum non posse , aut nulo u quam tempote velle extra ordinem , id●st , praeter aut suprae quàn promisit , paenitentium & resipiseentium , licèt se ò admodum , & i● capulo quasi vitae suae , misereri . Non entm astringitur suis legtbus proprits Deus , sed jus suunt supremum semper intig um siet servat agendi pro arbitrio suo . Annon licit mibi facere de meo quod volo ? Mat. 20.15 . Ad jus autem Divinum hoc , pertinet aestimatio paenitentiae & resipiscentiae quae in sine vitae fit , pro paenitentta & resipiscentia quae spe ventae digna est . Epise. Resp. ad 64 Quaest. quaest. 15. Prerogative Royal , and act beyond his own Covenant-obligation , and ordinary , certain and express Promise , to the saving of a Sinner upon the change of his Mind and Heart , and his having [q] [q] See Dr. Sibbs's Soul's Conflict , p. 327. an eternal desire of pleasing God , begotten in him by special Grace ; who had no time to perform the constant Obedience of a holy Life : But , is it easy for thee to expect , that an infinitely wise , holy and just God should at last act in a very extraordinary way , to save thee who wouldst destroy thy self , and hast long neglected the ordinary Means of thy Soul's Salvation ; and wouldst by no means know and do the things that belonged unto thy Peace ? How very justly may God at last * * Prov. 1.26 . [r] [r] Risus Dei longè gravior est irâ Dei . Quod Deus loquitur cum risu , tu legas cuns luctu . Aug. laugh at thy Calamity , and mock when thy Fear cometh ?

( 2. ) The Learned Author of the [s] [s] P. 281 , 282. Great Exemplar thinks it probable that the good Thief was much advantaged by the intervening Accident of dying at the same time with Christ ; there being a natural Compassion produced in us towards the Partners of our Miseries . For Christ was not void of humane Passions , though he had in them no Imperfection or Irregularity ; and therefore might be invited by the Society of Misery , the rather to admit him to participate his Jaies : and St. Paul proves him to be a merciful High-Priest , because he was touched with a feeling of our Infirmities ; the first expression of which was to this Blessed Thief .

If the Thief had not met with such an extraordinary Opportunity of Suffering with Christ , and entring with Christ into Paradise ; though he had been converted , he might have tarried till he had suffer'd many Years Afflictions and Persecutions for the sake of Christ and his holy Gospel , and perform'd a long and tedious Work of crucifying the Old Man , crucifying the Flesh , with the Affections and Lusts ; of Mortification , Self-denial , and sincere Obedience . The good Thief , by special Favour , was let into Paradise at a privy Door , as I may say ; but you and I must look to go thither , and enter the ordinary Way . Consider ,

( 3. ) That the Conversion and Salvation of the Thief is not only an extraordinary , but a singular Instance . The Example of the Thief , it is but one ; and besides this one there is not one more to be produced out of all that Sacred Book , which contains the History of several thousand Years : and for this one that sped how many millions of late and Death-bed Penitents have eternally miscarried , sadly repented of their late Repentance , and inherited the uncomfortable Portion of Fools ? And if thou shalt venture to drive off all to the very last , hast not thou very great cause to fear that thou shalt become an unhappy Cast-away , as well as so many have been before thee ? Thou dost not think it prudent or safe to follow [t] [t]

It is as if a Man should spur his Ass till he spoke , because Balaam's Ass did once speak . Mr. Greenham .

Though some have found a Purse in their way , let us not trust to like hap , but carry money with us . Bp. Andrew's serm. pag. 180.

or rely upon single or very unusual Precedents in other things . If a thousand Persons should have perished by the taking of any poisoned Meat , and one only have been miraculously preserved ; wouldst thou dare to taste of that or the like Food , and hope to do well , because one once escaped , when a thousand died ? Wilt thou expect to be accommodated , and upon any great Occasion provided for by Miracle , because God once * * Ps. 78.13 . divided the Sea , and caused his Israel to pass through , and made the Waters to stand as an heap ; † † Vers. 24 , 25 , 27 , 28. rained down Manna upon them to eat , and gave them of the Corn of Heaven , so that man did eat Angels Food ; rained Flesh also upon them as Dust , and feathered Fowls like as the Sand of the Sea ; let it fall in the midst of their Camp , round about their Habitations ; ‖ ‖ Vers. 15 , 16. clave also the Rocks in the Wilderness , and gave them drink as out of the great Depths ; and fed Elijah the Prophet by the Ministry of (*) (*) 1 Kin. 17.4 , 6. Ravens , whom he commanded to bring him Bread and Flesh both in the Morning and in the Evening ? Because the Thief was happily converted at the last Hour , dost thou conclude so thou maiest be in like manner ? But why shouldst not thou be startled and affrighted by the (u) (u) Ideo conjungitur exemple latrenis conversi exemplum latronis alteriue , qui in peccatis , quibus assueverat , manet , & in aeternam damnationem inesdit , ne quis adsecuritatem hac drctrinâ abutatur . Gerhard . Harm. in loc. sad Example of the other Thief , who still lay in his accustomed Sins , died and perished in his Iniquities ; and though his Saviour was so near him , fell irrecoverably into eternal Damnation ? The one Example may serve to keep thee from abusing the other to Security .

( 4. ) Do not offer any longer to draw the good Thief into Example , and to embolden thy self thereby wittingly and willingly to defer thy Repentance till the last Hour , and to hope for Mercy at the very last ; for , let me tell thee , There is a great deal of difference between the case and circumstances of the blessed Thief , and thy self : for , suppose the Thief had heard somewhat of Christ by general fame before , some commendation of his Doctrine and Miracles , and an intimation of Christ's Profession that a Kingdom belonged to him , though not of this World ; yet thou canst not prove , that ever he had in all his Life a clear direct Call before this Day and Hour , in which he was Christ's Companion upon the Cross , and heard his gracious Speeches , and his compassionate Prayer poured out to his Father for his Crucifiers ; and beheld and considered his excellent Vertues and admirable Graces , in the time of his deepest Sorrows and forest sufferings . This was the first time that the Thief had any Converse with Christ , and the first Day of Grace that probably was ever vouchsafed to him . Speak now , is this thy case ? Art thou able to use this Plea , that hitherto thou wast never plainly invited to Repentance , nor expresly called to come to Christ ? Hast not thou liv'd long under the Means of Grace , and frequented the Ministry of the Gospel ? Hast not thou heard , yea of often heard the joyful sound of the Word , and felt the sweet motions of the Spirit ? May not Christ complain of thee , and such as thee , * * Mat. 23.37 . How often would I have gathered you even as a Hen gathereth her Chickens under her Wings , and ye would not ?

The Thief had no distinct Knowledg of Christ before : His case was as if a [w] [w] See Bp. Taylor 's serm. of the Invalid . of a Death-bed Rep. part. 2. p. 78. Turk or Heathen should turn Christian , and receive the Sacrament of Baptism , and therewithal the Remission of the Sins of his State of Ignorance , upon his Death-bed . But thou wast very early baptized into the Name of Christ , and hast solemnly entred into Covenant with Christ , and frequently ratified and confirm'd that Covenant , and all along openly and outwardly profess'd thy self the Disciple of Jesus , and Servant of Christ : And therefore , if still thou livest in Sin , and deferrest thy Repentance , and puttest off thy Obedience ; thou failest in the performance of thy solemn Promise , and grand Obligation ; and art false and treacherous to the Lord Christ ; and art to account for Breach of Contract , and plain Rebellion against thy Heavenly Lord and King . And how canst thou hope , when thou hast refused and denied to present the Service of thy Life to him , that God will be satisfied with the weeping and † † Hos 7.14 . howling of a careless Sinner , unwillingly departing , and forced to go to a speedy reckoning in another World .

Consider ,

( 5. ) That the [x] [x] Vid. Chryfost . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 good Thief redeemed and improved his Time at last in so notable and wonderful a way and manner , as no Man ever did , or can beside . Surely thou canst never hope to do that Honour to God and Christ upon a Death-bed , which the Thief did in a short time upon the Cross . The Thief brought more Glory to God and Christ at the time of his Departure out of this World , than another Man 's whole Life can do . [y] [y] See Bp. Taylor 's Great Exemp. p. 581. What Age of the World can give Example of so strong a Faith , or produce a Pattern of greater Piety ? for he believed him to be the Saviour , whom the Jews accused as a grand Malefactor , and Pilate condemned , who was crucified by the Gentiles , and vilified by the Jews , and openly reviled by the other Thief : He expected Life and Salvation from an afflicted , suffering , dying Person , hanging in a publick shameful manner , full of Pain , upon a Cross , under the Sadnesses , Sorrows and Pangs of Death ; who was esteemed smitten and seemed to Man's Sense forsaken of God , whom he had alwaies profess'd to be his Father : In the very Extremity of Christ's Passion , the good Thief believed him to be the holy Son of God , the Lord of Life , able to save in Death : He beheld the Beauty and Glory of Christ , through the dark Ignominy of the Cross : He saw him naked , wounded , a Partner of the same Torment upon the Tree , enduring the servile Punishment of the Cross : and yet was heartily perswaded Christ was a King . [z] [z] Dic , ô latro , ubi thronus ex sapphyro ? ubi Cherubim & exercitus caeli ? ubi corona , sceptrum & purpura , ut eum dicas Regem ? videsne coronam aliam , quàm spine im ; sceptrum aliud , quàm clavos ; aliam purpuram , quàn sangutnem ; alium thronum , quàm crucem ; alios ministros , quàm carnifices ; juid ergo Regium vides ? Aug. Speak , O Thief , saies St. Austin , where is the Throne of Sapphire ? where are the Cherubims and heavenly Hosts ? where is the Crown , the Scepter , and the Purple , that thou shouldst count Christ a King ? Dost thou see any other Crown than that of Thorns , any other Scepter than the Nails in his Hands , any other Purple than his Blood , any other Throne than the Cross , any other Officers and Ministers than the Executioners ? [z] [z] Videte quàm oculata sit sides , quàm lynceos oculos habeat diligentiùs considerate . Cognoscit Dei Filium — in ligno pendentem , cognoscit morientem : siquidem latro cognoscit in patibulo , &c. Bern. serm. 2. in Epiph. Dorn . See , saies St. Ber●ard , how sharp-sighted Faith is ; what quick and piercing Eyes it has ; how it apprehends and discerns Christ to be the Son of God , though hanging , bleeding , dying upon the Cross : How evidently it discovers the great King appearing in the mean form of a Servant , and taking a Journey through the strait way of painful shameful Suffering into his heavenly Kingdom of Glory .

How far did the rare and noble Faith of this Thief excel the Faith even of all the Disciples and Apostles of Christ , who now at last fearfully [a] [a] Titubaverunt qus viderunt Christum mortuos suscitautem ; credidit ille quem videbat secum in ligno pendentem . Aug. serm. 144 de Tempore . stumbled at Christ's Cross , though sometime they had seen him raising the very Dead ? [b] [b] Gerhard . Harm in Luc. 23.40 , 41 , 42. Peter believed , when he saw Christ * * Mat. 14.28 . walking upon the Sea ; but the Thief believed , when he saw Christ's Feet fast nail'd to the Cross , and beheld him flowing all over in Blood from Head to Foot . The Apostles believed , when they saw Christ † † & 17.2 . transfigur'd before them ; and his Face shining as the Sun , and his Raiment white as the Light : but the Thief believed , when he saw Christ , not transfigured , but strangely disfigured , miserably mangled and deforemed ; and his Face , not shining , but sullied , and sadly besmeard with Spittle , Wounds and Blood , * * Joh. 11.27 , 39. Martha believed , when she saw Christ powerfully raising a dead and even stinking Lazarus , from the very Grave , who had been dead four Daies ; but the Thief believed , when he saw Christ hanging in the Valley of the Shadow of Death , almost expiring , and very near giving up the Ghost . Others believed , when they saw Christ daily working divine Miracles , and honoured by the People with solemn Acclamations ; but the Thief believed at such a Time , when Christ wrought no Miracles to demonstrate his Divinity , and testify his Innocency ; and was rejected , despised , and had in open derision of Men. He cleaved to him , when the very Apostles and Disciples themselves forsook and fled from him . He believed in Christ , when he had the strongest Temptations to the coutrary ; when Christ was seemingly in as low a Condition as himself . Verily Christ found not so great Faith , no not in Israel : no not in his [c] [c] Recolamus fidem latronis , quam non invenit Christus post resurrectionem in Discipulis suis . August . serm. 144. de Tempote . own Disciples even after his Resurrection . All the holy Actions of another Man's Life , are not likely to amount to the Service done to God and Christ by this one act of the Thief's Faith .

Besides ; his pregnant Faith was eminently productive of many good Works , [d] [d] Vid. Daven . Praelect. de Just. Act. p. 390. both internal , and external : He feared God ; acknowledged his own Sin and Guilt , with Godly Sorrow , true Contrition , and hearty Repentance ; condemned himself , justified Jesus , and publickly testified that Christ was a Person perfectly just and righteous , unblameable and innocent : This Man hath done nothing * * Luke 23.41 . [e] [e] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nibil absurdum , absonum vel indetens fecit . Non so●ùm banc crucem non est promeritus , sed nec ullo etiam levissimo peccato est centaminatus . Gerhard . Harm. in loc. amiss , said he . He commiserated his causelesly calamitous Condition , when the other vile [f] [f] Belluinu n est , non human 〈◊〉 , non compati morienti , Seneca . brutish Thief was void of Humanity , and instead of pitying mock'd and scoffed at a dying Person . He maintain'd the Honour of his Saviour against the Railery and Blasphemy of his Fellow-sufferer , who derided the Office , especially the Kingly Dignity of Christ . He called him Lord , his Lord ; embracing him as the true Messias . He honoured him , whom Judas betrayed : He boldly confess'd and defended him , whom Peter timorously denied , and fearfully forswore . He plainly declared that he sought and look'd for a future State , and better Life . He freely acknowledg'd that this same suffering dying Person should have immediatly the Power of Paradise , and Authority to place him in the Seat of the Blessed . As † † Dan. 6.10 . Daniel prayed toward Jerusalem and the Temple , when it was in its ruins and rubbish ; so the penitent Thief prayed to Christ , when he was in the lowest State of his Humiliation : When Christ was almost entring into his Grave , he begg'd and intreated that Christ would remember him when he came [g] [g] Tò ev ponitur pro eis . into his Kingdom . Which of the Eleven were heard to utter so gracious a Word to their Saviour , in his last Pangs , and dying Agonies ? This penitent Thief prayed in Faith , and look'd for ‖ ‖ Mal. 4.2 . Healing from the Wings of this Sun of Righteousness , when this glorious Sun rose from the West , as I may say . He was so humble , that he would not presume to ask of Christ a participation of his Kingdom , or any great and high Honour in it ; but only requested that he might not be forgotten by him : the way of remembring and considering him , he left wholly to him . He shewed a very exemplary Patience upon the Cross : he did not murmur against God , or the Magistrate ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but owned the Dueness and Justice of his Punishment , and was content to bear it , and desired not the removal or abatement of it : he meekly and quietly accepted his corporal temporal Punishment , being only solicitous for his Soul's Salvation . He charitably [i] [i] Luk. 23.40 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significat reprele●do & anterdico . Gerhard . Harm in loc. reprehended his Fellow-Thief , and [i] [i] Luk. 23.40 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significat reprele●do & anterdico . Gerhard . Harm in loc. forbad him to proceed in his Blasphemy , invited him to Repentance , and sought to further the Salvation of his Neighbour . Thou canst not expect ever to meet with such an Occasion , to try and exercise thy Faith and Obedience : and therefore thou hast no imaginable reason to nourish up thy self in Security , upon presumptuous Hopes of faring as he did , since thou canst not do as he did .

( 6. ) And lastly ; Suppose thou shouldst at last redeem thy Time so well , as , by God's help , with the good Thief , to act and exercise unfeigned Repentance upon thy Death-bed ; yet , I pray , shew me , and help me a little to understand , how thou art likely to get that Comfort , and gain that sweet Peace of Conscience , which a more early Redemption of thy Time would in all probability bring thee in , and bless thee with in thy last Hours . A thinking , understanding Heathen will tell thee , [i] [i] Mortem venientem nemo hilaris excipit , nisi qui se ad illam diu composucrat . Sen. ep. 30. He only can chearfully entertain , and gladly welcome Death when it comes , who has a long time been fitting and preparing himself for it .

The Thief upon the Cross , had indeed full Assurance that his Soul was in a good Condition at present ; and sure Ground of strongest Confidence and most comfortable Acquiescence , that he should be very quickly in a pure and holy , a blissful and happy State in another World . But it is not to be expected that thou shouldst arrive to such Assurance in the same or the like way that he did : for Christ then hung upon the Cross by him , and had compassion on him , and reveal'd it to him , that his Repentance ( which was God's extraordinary gracious Gift ) was Repentance unto Life , that his Person was accepted , and his Prayer heard ; and that a higher Favour should be shewn him , and a greater Good be bestowed upon him , than was expresly desired by him : That his Lord was ready to take the Key of Paradise into his hand , and would very quickly open the Door and let him in , and give him entrance into the Joy of his Lord . All which is included in Christ's gracious Answer to the humble Petition of the penitent Thief , which he strengthned and confirmed with an earnest Asseveration , Verily I say unto thee , I will not only be mindful of thee , but thou shalt be with me ; and that not only some time hereafter , but [l] [l] Nee sine grave causa expressum illud ho●le ; Censebant enim Judaes non quorumvis animas statim in selicem Paradisi statum recipi , sed eas demum quae bene purgat● ex hac vita excederent . Grot. in loc . to day , immediatly after thy Death and Departure ; To day shalt thou be with me in Paradise ; be joyfully received , and pleasurably entertain'd in that happy Repository and Receptacle of Spirits , which God hath prepared for holy Souls .

But when thou shalt come to lie upon a Death-bed , and be conscious to thy self that thou hast led a very sinful and ungodly Life all thy daies ; and that this is the first time that thou hast in good earnest minded this great Work ; Suppose that the workings of thy Heart should be sincere , how canst thou evidence thy Uprightness to thy self ; prove and make out to thy self , and satisfy thy self , in any ordinary way , that thy Conversion is true and real , sound and sincere ? When thou shalt plainly apprehend , that thou art changing thy Place and Habitation , State and Condition , all of a sudden ; thou canst not but conclude , that it highly concerns thee to humble thy self to God , to beg his Pardon , and promise him fair ; and to resolve , by all possible means to shake off thy Sins , which are too grievous and dang erous Companions to carry along with thee into the other World ; to cast away thy Sins , at loost as a Man in a Storm begins to cast away his Goods , because if he keeps his much valued Goods , he must lose his dearest Life . But dost not thou remember the famous remarkable Story of * * 2 Mac. 9. Antiochus , who when the Judgment of God followed him , and smote him with an incurable and invisible Plague , with a Pain of the Bowels that was remediless , and sore Torments of the inner Parts , so that the filthiness of his Smell was noisome to all his Army , and no Man could endure to carry him for his intolerable Stink , and he himself could not abide his own Smell ; Then he began to leave off his great Pride , — This wicked Person vowed also unto the Lord that he would set the holy City at Liberty , make all the Jews equals to the Citizens of Athens , garnish the holy Temple with goodly Gifts , become a Jew himself , and go through all the World that was inhabited , and declare the Power of God . But the Lord would now no more have Mercy upon him ; having suffer'd grievously , he died most miserably . And hast not thou [k] [k] I never knew , nor heard of any , unwrought upon under conscionable means , who after Recovery perform'd the Vows ... not counted as error and Promises of a new Life , which he made in his Sickness , and times of Extremity . For if he will not be moved with the Ministry , God will never give that honour unto the Cross , to do the deed . Mr. Bolton's Instructions for a right Comf . afflicted Conscience , p. 255. known some , and heard of others , who being condemned by Law , or cast upon Beds of Sickness , have outwardly manifested as great and probable signs of true Repentance , upon seeming near approaches of Death and Judgment , as thou canst now be well supposed to do : and yet when God by a kind and merciful Providence has restored them , all that look'd so lively and lovely has quite vanish'd and come to nothing ; these fairly promising , hopeful Penitents have afterward fallen to their old Biass , prov'd as vile and vicious , as bad and worse than ever they were before . And , it may be , thou thy self hast been in the like case , and done as much heretofore as now ; and hast reason to remember thy false , deceitful , treacherous dealing with God in former Instances , on the like Occasions ; how many of thy own Purposes and Promises have fail'd and been quite lost ; and hast cause enough to suspect and question the Truth and Goodness of all the present fairest shews , and goodliest Appearances of thy Repentance .

And here this great Difficulty will at last unavoidably lie before thee , whether thou dost not seek , return and enquire after God , only because he now begins to * * Ps. 78.34 . slay thee in good earnest . Here will be the doubt and dispute , How thou wilt be able to determine , that the Confession of thy Sins , and Condemnation of thy self , thy Resolutions and Promises of better Obedience , in case of longer Life , are not all the meer effect of slavish Fear , and only the product of trouble of Mind and terrour of Conscience ; rather than the genuin proper issue of a vehement hatred of Sin , for the Turpitude and Unreasonableness of it ; of a strong Affection to God and his Laws , and a hearty Love to Holiness ; when thou hast no time to make sufficient Proof and due Trial of the Truth and Sincerity of thy Faith and Repentance . And what comfortable joyful security canst thou have , that God will certainly and infallibly save thee , by an act of extraordinary Grace and Favour , in the want of the Actions of a vertuous and holy Life , which he requires in the Gospel as ordinarily necessary to Salvation ? It is here but a may be , a peradventure : † † Mat. 20.15 . It is lawful indeed for God to do what he will with his own : but the possibility of an extraordinary Grace is not likely then to bring thee that clear and full Light of sweet Peace , and solid spiritual Comfort , which an early diligent Improvement of the Grace of God ordinarily vouch-safed in the course of thy Life , and time of thy Health and Strength , would in all probability have produced .

If therefore thou wouldst wisely provide for thy Peace , take no encouragement to delay the Redemption of thy Time , from the Instance and Example of the Thief upon the Cross , who was sincerely converted to Christ , and fully ascertain'd of Salvation by the infallible Oracle of the Mouth of his Saviour , in the very close of his Life , the final and ultimate Hour before his Departure .

Obj. But some or other may be ready and apt to say ; Alas ! I have deferr'd so long already , that though I entertain some serious Thoughts of redeeming the Time , and use my honest Endeavours ; yet I fear , do what I can , it is now too late for me to obtain Eternal Salvation .

Answ. I answer ; Hast thou made very long Delaies , spent and wasted a very considerable part of thy Life , the most of thy precious Time in the Service of Sin and Satan ? Why truly thou hast reason to be so much the more humbled , the more sorry for it , the more ashamed of it ; the more penitent at present , and the more obedient for the future ; great cause to purpose and intend to give unto God the whole remainder of thy Time : And though thou hast but a small Time , but a few Years more to live here in this World , yet let this be the Frame and Temper , the setled Disposition , and invincible Resolution of thy Soul , that if God should prolong thy Life beyond thy expectation , that if thou hadst never so much Time to spend upon this Earth , thou wouldst , by the help of God , compose and set thy self to the study of knowing , and an endeavour of doing the Divine Will ; to a Renunciation of thy past Life and Actions , and a Conformation of thy Affections and Manners to the Rule and Prescript of the Gospel of Christ : that thou wouldst employ thy whole Time , expend and lay out all thy Strength in the Service , and to the Glory of God only .

And here consider for thy Comfort , that there are to be found several sorts and degrees of late Penitents : and there is so much the more Hope for thee , that thou art not of the lowest rank and form of all . Indeed , if thou wert a death-bed Penitent , though I will not say thy case would be absolutely hopeless , utterly helpless , and altogether desperate ; yet because it is so seldom and rare a thing , that so late Repentance proves sound and serious ; thy Condition would be exceeding [l] [l] Poenitentia quae ab infirmo petitur , insirma est . Paenitentia quae à moriente tantùm petitur , timeo ne & ipsa moriatur . Aug. de Temp. serm. 57. dubious , and very dangerous , and thy spiritual Comfort extreamly uncertain , if not ordinarily impossible : and supposing thou wert to begin thy Repentance upon a Death-bed , I should .... ( 2 occurences found ) not much wonder if thou shouldst almost begin thy Hell there .

But ( as [m] [m] Vis te de dubio liberare , vis quod incertum est evadere ? age poenitentiam dum sanus et . Si enim agis viram poenitentiam dum sanus es , & invenerit te novissimus dies ; fecurus es . Ergo curre ut reconcilieris ; si sic agis , securus es . Quare securus es ? quia egisti poenitentiam eo tempore , quo & peccare potuisti . Si antem vis agere poenitentiam ipsam tune , quando peccare non potes , peccati te dimiserunt , non tu illa . Aug. Tom. 10. de verè poenitentibus , Hom. 41 , ex 50. Amb. exhortat , ad Poenitentiam . St. Austin discourses wisely and judiciously ) if now thou for sakest thy Sins and turnest to God , while thou dost enjoy some measure of Health and Strength ; and chusest to serve God , when yet thou couldst serve Sin and Satan , if thou couldst ; here is some room and place for strong Comfort , such as may quiet the troubled Mind , and satisfy the afflicted Conscience of a Sinner , Though thou beast but a late Penitent , yet if thou couldst be an older Sinner , and wilt not ; if thou art willing to break off from Sin , when thou hast yet some Time to sin , and Strength to sin , and Occasions of Sin offer'd thee , and Temptations to Sin lying before thee , and pressing upon thee ; When thou art invited , and it may be provoked to it , and thy Faculties are not yet so weaken'd and disabled , but that thou mightest several waies with Pleasure sin if thou wouldst ; if now thou refusest , and wilt not , it is a sign thy Repentance , though late Repentance , yet , is true Repentance for all that . Thou , who couldst go over thy old Sins again , if thou dost heartily cast them off , when thou couldst commit them afresh ; If thou deliberately leavest thy Sins , before thy Sins leave thee ; If thou stedfastly resolvest and earnestly endeavourest to work the Work of God now , when there is some Opportunity remaining and Power left , which , if thou wouldst , thou couldst employ in the Devil's Work ; if indeed this be thy case , if truly it be thus with thee , then be of good comfort , for I dare assure thee , that God in Christ will graciously accept thee , and gloriously reward thee .

Remember and consider , that they that were hired about the * * Mat. 20.9 , 12. eleventh Hour , received every Man a Penny , and were made equal unto those which had born the Burden and Heat of the day . This indeed gives no Encouragement to any that study to delay from day to day ; because these Persons in the Parable were never call'd before the eleventh Hour ; they stood no longer idle , but went into the Vineyard , as soon as they were call'd , without any the least delay . Nor does it afford sufficient comfort to a [m] [m] As concerning the man which was called the last Hour of the day to labour in the Vineyard . I pray you take notice , that this man was a Labourer , and though he took pains but for a short time , yet Labour he did : whereas , he that shall defer his Repentance , and Amendment of Life , till his last Hour , if he indeed prove sorry for his Sins , yet labour he cannot ; the best that he can do , is to make Offers and Resolutions to work the good Work of God , if it shall please him to snare him Life ; But that those Resolutions of his shall be accepted with God , instead of real very Labour indeed , I find no Commission to assure you . Chillingworths serm. 6. on Luke 16 9. p. 397. Death bed Penitent , because these Persons , that went in late , laboured soundly , and wrought full hard for the space of an Hour , before they received their Pay ; which Death-bed Penitents have no time to do . But yet this Passage gives good ground of great Comfort to all such Persons , as timely think upon their Waies , turn their Feet unto God's Testimonies , and enter into the Race of Godliness , when they could stand idle a while longer , or still continue and run on further in foolish Waies , and sinful Courses .

To conclude all ; I exhort and beseech you , and let me effectually perswade and prevail with you , by all that with any reason has been offer'd to your consideration , to [n] [n] Quare vis procrastinare propositum tuum ? Surge , & in instant ●●ncipe , & die : Nunc tempus est faciendi , nunc tempus est pugnandi , nunc tempus est emend indi . A Kem●is , l 1. c. 22. n. 5. break off all your Delaies , Excuses , Discouragements ; and to give all speedy , careful , chearful Diligence to redeem the Time , to work out your Salvation , and to make your Calling and Election sure , by bringing forth the seasonable , proper , plentiful Fruits of an undelayed Repentance . Take the excellent Counsel of the wise Son of Sirach ; * * Ecclus 18.19 , 10 , 21 , 22. Vse Physick , or ever thou be sick . Before Judgment examine thy self , and in the day of Visitation thou shalt find Mercy . Humble thy self before thou be sick , and in the time of Sins shew Repentance . Let nothing hinder thee to pay thy Vow in due time , and defer not until Death to be justified . Follow likewise the Advice , and practise according to the profitable Direction of the Learned Gerhard ; Timely and faithfully [o] [o] Vtamur mediis conversionis & salutis , vivamus in vero timore Dei , insistamus precibu● , resistamus peccatorum principus , ne cogitatio prava delectationem , delectatio consensum , consensus opus gignat , opus consuetudinem , consuetudo necessitatem , necessitas pertinaciam , pertinacia desperationem , desperatio damnationem pariat . Gerhard , Harm. c. 201. p. 2000. use the means of Conversion and Salvation , live in the true Fear of God , pray without ceasing , resist the Beginnings of any Sins , lest an evil Thought raise Delight , Delight draw on Consent , Consent produce an evil Work , evil Works beget an evil Habit , an evil Habit induce a kind of Necessity of sinning , and such Necessity breed Pertinacy , Pertinacy cause Despair , and Desperation end in Damnation .

FINIS .