OF
THE
SHORTNESS
OF
TIME
.
I
COR
.
VII
.
ix
.
The
Time
is
short
.
THE
Words
are
the
Apostles
Argument
to
the
Corinthians
,
and
in
them
to
us
,
to
perswade
to
a
moderate
Love
to
,
and
Use
of
the
Things
of
the
World
,
from
their
and
our
short
Continuance
here
;
they
will
not
continue
long
,
nor
we
to
enjoy
them
:
And
therefore
should
not
be
inordinate
in
our
Love
to
them
.
The
Time
is
short
.
(
1.
)
The
Time
of
the
Duration
of
the
World
,
and
of
the
Things
of
the
World
is
short
;
so
some
read
it
.
(
1.
)
Of
the
World
.
If
the
Time
was
short
in
the
Apostles
Days
,
viz.
That
Time
which
God
spread
over
all
things
like
a
Sail
,
and
had
been
some
Thousands
of
Years
roling
up
,
was
then
rol'd
to
the
last
Corner
,
and
almost
ended
,
it
is
now
grown
shorter
by
many
hundred
Years
,
and
1
John
2.
18.
{αβγδ}
.
1
Cor
.
10.
11.
if
the
last
Time
(
viz.
the
last
Age
of
the
World
)
was
come
then
,
or
if
that
Age
was
the
last
Hour
;
then
ours
(
upon
whom
the
ends
of
the
World
are
come
)
is
the
last
Minute
of
that
Hour
.
For
,
the
World
waxes
Old
,
and
is
in
its
Declension
;
the
Heavens
are
fading
,
they
,
and
the
Tabernacle
in
them
set
for
the
Sun
are
dissolving
:
The
Earth
also
,
and
the
Works
therein
▪
are
Perishing
,
and
near
their
End.
(
2.
)
Of
the
Things
of
the
World
.
The
Things
of
Heaven
are
set
out
by
the
Temple
,
which
was
fixt
and
permanent
.
The
Things
of
the
World
are
set
out
by
the
Tabernacle
,
which
was
Transient
,
they
(
as
the
Sun
)
admit
no
Changes
;
these
(
as
the
Moon
)
are
liable
to
them
,
they
please
while
they
last
,
but
last
not
long
;
for
,
they
are
things
that
Perish
(
or
are
to
Corruption
)
Col.
2.
22.
in
their
Use
.
(
2.
)
The
Time
of
our
Duration
in
the
World
is
short
,
so
others
(
and
more
properly
)
read
it
.
We
are
Natural
,
and
have
our
Motion
,
Beginning
and
End.
We
are
Finite
,
and
have
our
Periods
and
Bounds
;
our
Bounds
in
our
Durations
,
as
well
as
in
our
Dimensions
.
And
are
made
of
Principles
so
contrary
,
at
least
so
corruptible
,
that
we
shall
certainly
(
and
may
speedily
)
have
our
End.
Since
then
,
the
Things
of
the
World
,
are
but
an
Appearance
only
.
-
A
Scheme
without
Solidity
.
-
A
Shadow
without
Substance
.
-
More
in
Show
,
then
in
Reality
.
And
continue
not
long
in
that
Appearance
,
but
as
Scenes
in
a
Play
,
pass
away
one
Terminus
Histrionicus
.
after
another
,
and
are
soon
at
an
End.
And
since
we
walk
in
a
vain
Shew
,
and
the
Time
of
our
Continuance
here
is
short
;
Psalm
39.
5.
Terminus
nauticus
,
{αβγδ}
.
contracted
,
cut
off
,
truss'd
up
into
a
narrow
Scantling
;
like
the
Sails
of
a
Ship
,
which
Marriners
when
near
their
Port
and
entring
in
,
strike
,
fold
,
furl
up
,
and
role
together
.
Since
the
best
worldly
Estates
are
Vanity
,
as
to
their
Duration
;
and
we
at
the
best
Estate
are
Vanity
as
to
ours
.
Since
they
are
passing
away
,
and
we
are
passing
Psalm
90.
10.
Isa
.
64.
6.
away
(
our
Days
are
passed
away
)
since
they
are
fading
,
and
we
are
fading
(
we
all
fade
as
a
Leaf
)
since
they
are
withering
,
whilst
flourishing
;
and
we
dying
,
whilst
living
;
since
we
are
at
such
uncertainties
for
their
Continuance
or
ours
,
which
shall
be
longest
,
and
as
to
their
End
and
ours
which
shall
be
soonest
.
Let
us
not
Love
those
Things
much
,
which
we
are
not
sure
to
live
long
to
Love
;
nor
to
have
,
if
we
should
.
But
sit
loose
in
our
Affections
to
them
,
while
we
have
them
;
that
we
may
the
more
willingly
part
with
them
while
we
Live
,
or
leave
them
when
we
Die
.
The
Nots
in
the
Text
(
they
that
weep
and
rejoyce
,
as
if
they
wept
and
rejoyced
not
)
are
not
(
as
one
observes
)
Negations
but
Moderations
,
or
Qualifications
of
our
respects
to
the
Things
of
the
World
.
For
,
God
has
not
prohibited
all
Love
to
them
,
but
that
only
which
is
excessive
,
and
as
excessive
,
vitious
.
Nor
all
delight
in
them
,
than
he
has
the
use
of
them
,
but
that
only
which
is
inordinate
.
Nor
the
lawful
Possession
of
them
,
but
only
the
evil
Affection
to
them
.
We
may
Love
them
,
so
we
do
not
over
Love
them
.
We
may
possess
them
,
so
we
be
not
possessed
of
them
.
And
may
use
them
,
so
we
do
not
abuse
them
,
nor
our selves
in
the
use
of
them
.
The
Words
are
an
entire
Proposition
in
themselves
,
viz.
Doct
.
That
our
Time
in
this
World
is
short
.
Time
may
be
consider'd
.
(
1.
)
In
the
more
general
Sense
.
(
2.
)
In
the
more
particular
Sense
.
Time
in
the
more
general
Sense
,
is
the
Duration
of
Time
.
Time
in
the
more
particular
Sense
,
is
the
Season
of
Time
.
One
the
length
of
Time
.
The
other
,
the
opportunity
of
Time
.
A
little
part
of
that
which
is
as
nothing
,
Eccles
.
3.
1.
{αβγδ}
.
Tempus
tempestivum
,
Tempus
longum
,
Tempus
commodum
.
they
are
different
things
,
and
express'd
by
different
Words
;
but
both
short
.
(
1.
)
Time
in
the
common
and
largest
Acceptation
is
short
,
absolutely
and
comparatively
consider'd
.
(
1.
)
Absolutely
consider'd
.
The
Years
of
our
Life
are
call'd
Days
,
the
Days
of
our
Years
as
the
Chronicles
,
by
some
,
are
term'd
the
Words
of
Days
,
containing
Gen.
47.
9.
the
Diaries
of
them
,
who
liv'd
rather
a
few
Days
then
many
Years
.
And
Days
(
as
in
the
former
Translation
)
without
the
Addition
of
Years
,
yea
one
Day
;
are
not
the
Days
of
Man
short
or
few
?
so
some
translate
it
;
and
the
Septuagint
closer
,
is
not
the
Life
of
{αβγδ}
.
Man
upon
Earth
one
Day
?
so
that
our
Life
is
either
contracted
into
one
single
Day
,
or
at
the
longest
it
is
a
being
but
of
seven
Days
.
For
,
how
many
Days
so
ever
we
Live
,
they
are
but
those
seven
Days
multiplied
,
Quicquid
temporis
Vivitur
despatio
vivendi
tollitur
.
Seneca
.
which
lessen
by
Multiplication
,
and
grow
short
by
lengthening
;
for
every
Day
added
to
Life
,
is
a
Day
taken
from
it
.
(
2.
)
Short
,
comparatively
consider'd
.
But
little
in
its
self
,
and
comparatively
nothing
,
viz.
To
the
Time
of
the
Patriarchs
,
to
our
Work
,
to
our
abode
in
the
Grave
,
and
to
Eternity
.
(
1.
)
To
the
Time
of
the
Patriarchs
.
Their
Time
(
for
the
encrease
of
the
World
,
for
the
conveighing
of
the
Knowledge
of
Gods
Will
to
it
,
and
for
the
Preservation
Mathuselah
,
Sem
,
and
Isaac
preserv'd
it
almost
two
thousand
Years
.
of
Truth
from
Corruption
in
it
)
was
long
upon
Earth
,
but
ours
is
much
shorter
,
it
sunk
with
the
Flood
from
Hundreds
to
Scores
,
and
those
but
a
few
.
They
(
as
Austin
says
)
serv'd
a
long
Apprentice-ship
,
but
we
sooner
obtain
our
Freedom
;
Death's
motion
was
slow
(
for
it
was
many
hundred
Years
comeing
)
to
them
,
but
it
is
swift
to
us
,
and
soon
overtakes
us
.
(
2.
)
To
our
Work
.
If
we
calculate
the
Time
of
Life
for
seventy
Years
(
the
number
of
the
Days
of
our
Years
)
and
take
from
it
the
Time
of
infancy
Psalm
90.
10.
and
childhood
,
ignorance
and
irregeneracy
,
sleep
and
recreation
,
eating
and
drinking
,
sickness
and
old
Age
,
but
a
very
little
will
remain
for
Service
;
Eternity
it self
is
little
enough
to
bless
God
for
the
Mercies
of
one
Day
;
how
much
less
then
,
is
that
short
Time
of
our
Life
for
that
great
Work
we
are
redeem'd
and
call'd
to
;
especially
,
if
we
consider
how
much
miss-spent
Time
,
there
is
in
our
best-spent
Time
.
(
3.
)
To
our
abode
in
the
Grave
the
place
of
Darkness
,
Life
is
the
Day
,
and
Death
the
Night
;
a
Winters
Day
,
in
which
the
Day-light
is
short
,
and
the
Darkness
Eccles
.
11.
8.
of
the
Night
long
.
(
4.
)
To
Eternity
.
The
Time
of
our
Life
compar'd
with
all
Time
,
is
but
short
,
but
all
Time
,
(
from
the
beginning
of
Time
to
the
end
of
it
)
compar'd
with
Eternity
(
a
Duration
without
end
)
is
as
nothing
.
It
is
true
,
a
Moment
is
more
to
all
that
Time
that
either
has
been
or
shall
be
,
then
all
that
Time
is
to
Eternity
;
for
a
Moment
by
Repetition
may
come
up
to
that
Time
,
but
all
that
Time
will
never
reach
Eternity
,
it
being
no
more
to
it
,
than
a
Minute
is
to
the
full
Arithmetick
of
Time
;
a
drop
to
the
Ocean
,
a
spark
to
the
Element
of
Fire
,
a
sand
to
the
Body
of
the
Earth
,
or
one
single
Atome
to
the
whole
World
.
Our
Life
is
a
Race
,
in
which
we
can
neither
stay
nor
slacken
our
Pace
;
neither
stand
still
nor
go
back
,
but
forward
,
and
that
with
full
speed
.
And
therefore
compar'd
in
Scripture
to
things
most
Transitory
,
emphatically
setting
forth
the
uncertainty
of
it
,
viz.
To
a
Vapour
,
that
is
quick
in
Apparition
,
and
almost
as
quick
in
Dissolution
,
in
one
Region
or
another
,
at
the
longest
but
James
4.
14.
of
a
Forenoons
Continuance
.
To
a
Watch
in
the
Night
,
that
is
but
of
Three
(
or
at
the
longest
but
of
Four
)
Hours
Psalm
90.
4.
continuance
.
To
a
Shadow
,
that
has
no
substantial
solidity
,
nor
consistency
in
it
,
moveable
and
inconstant
,
not
fixt
but
passing
,
and
not
slow
but
swift
in
motion
,
for
it
Job
8.
9.
14.
2.
flees
.
To
a
Dream
in
Sleep
.
Sleep
slips
away
before
we
can
know
what
we
were
doing
Job
20.
8.
in
it
,
and
a
Dream
is
a
Fancy
of
short
being
,
neither
real
nor
lasting
,
but
of
all
things
most
vain
and
fickle
,
and
gone
assoon
as
we
awake
.
To
an
Eagle
that
hasteth
to
the
Prey
,
whose
flight
,
as
naturally
more
strong
and
swift
,
Job
9.
20.
than
the
flight
of
any
Fowl
in
the
Air
,
so
most
so
when
hastening
to
the
Prey
;
for
,
as
it
is
of
the
most
piercing
sight
to
find
it
,
and
of
the
sharpest
Appetite
to
desire
it
,
so
it
is
of
the
swiftest
flight
to
move
to
it
.
To
a
Flower
of
the
Field
,
which
is
more
liable
to
perishing
,
then
a
Flower
in
the
Psalm
103.
15.
Garden
as
having
no
Fence
about
it
;
but
lying
open
to
every
Hand
to
pick
,
to
every
Foot
to
tread
upon
,
and
to
the
Mouth
of
every
Beast
to
devour
it
.
To
Grass
,
whether
we
consider
it
as
Grass
in
the
Field
,
or
on
the
Housetop
,
both
which
are
mentioned
in
Scripture
,
and
show
the
frailty
of
it
.
Grass
is
Psalm
90.
6.
corruptible
,
and
subject
to
fading
,
viz.
insensibly
and
variously
,
either
by
cold
Blasts
or
scorching
Heats
,
if
not
eat
up
in
the
Field
,
nor
cut
down
by
the
Sithe
will
Wither
of
it self
,
and
the
Isaiah
37.
27.
Flower
of
Grass
is
either
nearest
the
Sithe
,
or
withering
1
Pet
.
1.
24.
when
most
flourishing
,
but
Grass
upon
the
House-top
withers
(
as
the
Psalmist
tells
us
)
afore
it
grows
up
;
Grass
in
the
Field
is
often
eat
Psalm
129.
6.
up
as
it
grows
,
but
Grass
on
the
House-tops
withers
afore
it
grows
up
,
incontinently
withers
,
and
comes
not
to
ripeness
.
All
which
show
that
our
Life
is
a
speedy
Course
from
one
Grave
to
another
,
from
that
of
the
Womb
,
to
that
of
the
Tomb
,
a
living
Death
or
dying
Life
,
for
every
Day
takes
some
part
of
it
from
us
.
It
is
Vanity
and
of
no
Duration
;
if
measur'd
by
length
,
it
is
but
a
Span
long
,
if
by
breadth
it
is
by
the
least
of
that
Psalm
39.
5
:
dimension
,
viz.
a
hands
breadth
,
one
of
the
shortest
of
all
Geometrical
Measures
.
So
short
,
that
Solomon
that
allows
a
beginning
and
end
to
it
(
viz.
A
time
to
be
Born
,
Eccles
.
3.
2.
and
a
time
to
Die
)
takes
no
notice
of
its
Continuance
(
viz.
a
time
to
Live
)
as
if
it
bore
no
Date
,
nor
was
scarce
well
begun
when
ended
.
Now
to
improve
this
.
(
1.
)
Do
nothing
to
make
this
short
Time
shorter
.
(
2.
)
Do
what
you
can
to
make
this
short
Time
long
.
(
1.
)
Do
nothing
to
make
this
short
Time
shorter
.
Either
by
Acts
of
Vanity
and
Folly
passing
away
,
Non
breves
Vitas
accepimus
sed
fecimus
.
Sen.
de
Brevit
vitae
.
hastening
away
that
Time
,
which
has
wings
and
out-flies
the
swiftest
Creatures
.
Or
by
Acts
of
intemperance
,
cutting
off
the
slender
Thred
of
your
Life
in
the
midst
of
your
Days
,
according
to
the
Line
and
Measure
of
Nature
,
that
might
have
been
drawn
out
to
a
greater
length
,
as
a
Weaver
Isa
.
38.
12.
I
have
cut
off
like
a
Weaver
my
Life
.
cuts
off
the
Web
from
the
Loom
before
it
is
finish'd
.
Or
by
Acts
of
Violence
upon
your selves
,
putting
an
end
to
a
sinful
Life
with
Sin
,
and
finishing
the
Course
of
Nature
by
a
Sin
against
Nature
.
Or
by
Acts
of
Wickedness
,
provoking
God
to
deprive
you
of
the
residue
of
your
Years
by
bringing
sudden
Destruction
upon
you
,
viz.
not
only
sudden
in
it self
,
but
as
to
your
Expectation
of
,
and
Preparation
for
it
;
for
none
Die
so
suddenly
,
as
they
that
never
think
of
Death
,
nor
prepare
for
it
.
By
these
you
may
shorten
your
Time
though
not
Gods
,
the
Time
imagin'd
by
you
,
though
not
numbered
by
him
,
and
Die
before
the
Time
,
viz.
not
only
that
others
Eccles
.
7.
17.
have
liv'd
,
but
that
you
in
the
ordinary
Course
of
Nature
might
have
liv'd
.
(
2.
)
Do
what
you
can
to
make
this
short
Time
long
.
It
is
true
,
the
number
of
our
Months
are
with
God
,
under
his
Establishment
,
and
the
bounds
of
our
Life
by
him
set
,
beyond
Job
14.
1.
which
we
cannot
pass
,
yet
by
living
apace
,
and
doing
much
in
a
little
Time
,
we
may
make
a
short
Time
long
.
Abraham
is
the
first
(
as
Philo
observes
)
that
in
Scripture
is
call'd
an
old
Man
and
full
of
Years
though
some
before
him
Gen.
25.
8.
liv'd
three
Times
as
long
.
And
the
Young
Man
excluded
from
Aristotles
Ethick
Lectures
,
was
call'd
Young
,
not
from
the
Paucity
of
his
Years
,
but
from
the
vitiousness
of
his
Actions
.
To
Note
,
that
our
Manhood
is
to
be
measur'd
more
by
the
goodness
of
Life
,
than
the
length
of
it
.
Alexander
reckon'd
his
Life
,
not
by
Years
,
but
by
the
Battels
fought
,
and
Victories
obtain'd
.
Samelus
the
Philosopher
dated
his
Life
,
not
from
the
beginning
of
the
seventy
Years
that
he
liv'd
,
but
from
the
seven
last
Years
only
that
he
liv'd
studiously
.
And
so
must
we
reckon
ours
,
not
from
the
number
of
our
Years
,
but
from
the
Nature
(
the
goodness
)
of
our
Actions
in
them
.
If
our
Lives
are
fill'd
up
with
Good
,
we
are
Old
though
not
full
of
Years
,
but
if
they
are
not
,
though
old
and
full
of
Years
,
yet
we
are
but
an
infant
of
Days
,
for
we
begin
not
to
Live
until
we
Live
Isa
.
65.
20.
well
,
and
Live
no
longer
than
we
Live
so
:
And
how
short
a
Time
so
ever
it
is
that
we
Live
,
if
we
have
liv'd
Solus
sapiens
lon
gaevus
.
so
,
we
have
liv'd
long
;
it
is
sad
to
be
Men
in
Sin
before
Men
in
Age
,
but
worse
to
be
as
old
in
Sin
as
in
Years
:
Now
that
we
may
make
a
short
Time
long
.
(
1.
)
We
must
Watch
against
all
those
things
that
will
(
unless
watch't
)
filtch
and
steal
away
our
Time
.
(
2.
)
We
must
fill
up
our
Time
with
the
proper
Work
of
Time
.
(
1.
)
We
must
Watch
against
all
those
things
that
will
(
unless
watch't
)
steal
away
our
Time
.
Time
eats
up
all
things
,
and
there
are
many
things
that
eat
up
our
Time
,
devour
Tempus
edax
rerum
.
that
Devourer
,
viz.
-
Inordinate
Cares
.
-
Vain
Attires
.
-
Excessive
Recreations
.
Immoderate
pampering
of
our
Bodies
by
Meats
,
Drinks
,
and
Sleep
.
-
Idleness
.
-
Vain
Thoughts
.
-
And
Evil
Company
.
(
1.
)
Inordinate
Cares
.
A
Care
of
Providence
to
provide
for
our selves
,
a
Care
of
Prudence
to
dispose
of
our
Affairs
to
the
best
Advantage
,
and
a
Care
of
Diligence
in
the
use
of
Means
,
for
both
are
allow'd
and
enjoyn'd
,
but
all
diffident
and
distracting
Cares
are
forbid
;
they
will
waste
our
Time
,
and
our
Spirits
;
and
therefore
must
not
indulge
our selves
in
them
,
but
whilst
diligent
in
the
use
of
means
,
leave
the
success
of
all
to
God
who
careth
for
us
;
to
us
belongs
the
Industry
,
to
him
the
Care
;
to
him
the
burden
of
Care
,
to
us
the
Duty
of
it
.
(
2.
)
Vain
Attires
.
Pambus
wept
when
he
saw
a
Harlot
spending
much
Time
in
adorning
her
Body
,
as
one
that
took
more
Pains
to
please
a
wanton
Lover
,
than
he
had
to
please
God
;
and
spent
more
time
to
damn
her
Soul
,
than
he
had
to
save
his
.
And
so
may
all
with
shame
and
sorrow
reflect
upon
themselves
,
who
spend
more
Time
in
decking
their
Bodies
,
than
in
adorning
their
Souls
,
which
are
not
less
defil'd
by
Sin
,
than
their
Bodies
are
deform'd
by
it
;
nor
their
worser
but
better
Part
;
and
therefore
should
have
the
first
and
greatest
Care
:
It
is
prodigious
Folly
to
damn
the
Soul
,
to
please
the
Body
.
(
3.
)
Excessive
Recreations
.
All
look
for
Pleasure
in
Life
,
and
think
there
is
no
Life
without
it
,
but
if
it
is
below
a
Man
(
as
the
Heathen
says
)
to
Live
one
whole
Day
in
Pleasure
,
it
is
much
more
below
a
Christian
;
and
therefore
we
must
not
(
with
Artoxenus
)
live
always
among
Musick
,
nor
make
Recreation
our
Work
;
but
use
it
only
as
a
help
to
better
things
.
Our
greatest
Pleasure
should
be
to
despise
those
Pleasures
,
and
our
greatest
delight
not
overmuch
to
delight
in
them
.
(
4.
)
Immoderate
pampering
and
indulging
our
By
Meats
and
Drinks
.
Bodies
by
Meats
,
Drinks
,
and
Sleep
.
He
was
esteem'd
the
most
accomplish'd
Man
with
the
Heathen
,
that
spent
more
Oil
in
the
Lamp
,
then
Wine
in
the
Bottle
;
and
they
are
the
wisest
among
Christians
,
not
that
live
to
eat
as
Sensualists
do
,
but
that
eat
(
as
Socrates
said
he
did
)
to
live
,
and
not
barely
to
live
,
but
to
live
to
him
that
is
Lord
of
Life
.
Other
Lords
are
but
Lords
of
the
Labours
of
their
Servants
,
but
he
is
Lord
of
the
Lives
of
his
.
By
Sleep
.
There
are
many
that
are
asleep
when
awake
(
their
Souls
are
asleep
in
their
Bodies
)
and
many
that
spend
half
their
Time
in
it
,
but
we
must
not
do
so
;
and
therefore
must
cut
short
our
Sleep
(
that
long
Parenthesis
of
our
Thoughts
)
and
with
David
prevent
the
Night
Watches
,
to
Psalm
119.
62.
147
,
148.
It
was
the
Ancient
Opinion
of
the
Hebrews
,
that
the
Angels
did
every
Morning
sing
praise
to
God
,
and
thus
expound
those
Words
,
the
Pillar
of
the
Morning
ascends
,
let
me
be
gone
,
for
the
Time
approaches
when
the
Angels
are
to
sing
.
meditate
on
God
and
his
Law
;
and
(
with
him
prevent
the
dawning
of
the
Morning
,
by
saying
to
our
drousie
Souls
(
as
the
Angel
to
Jacob
)
the
Day
breaks
,
and
we
must
be
gone
for
the
Time
to
Praise
God
is
come
,
I
will
sing
aloud
of
thy
Mercy
in
the
Morning
.
(
5.
)
Idleness
:
We
have
no
idle
days
nor
hours
allow'd
us
;
for
Day
and
Night
(
the
Maxima
pars
debetur
&
studio
minor
cibo
minima
somno
,
nulla
otio
.
time
set
for
Meditation
on
God's
Law
)
includes
the
whole
compass
of
time
,
and
should
be
employ'd
in
it
.
God
will
reckon
with
us
at
last
for
our
Idleness
,
Reddenda
est
ratio
otii
ut
negotii
.
as
well
as
for
our
Work
;
and
for
our
idle
Actions
,
as
well
as
our
idle
Words
.
(
6.
)
Vain
Thoughts
.
Sinful
Thoughts
indulg'd
will
damn
,
though
we
had
neither
Tongues
to
speak
against
God
,
nor
Hands
to
Act
against
him
,
these
like
unwelcome
Guests
will
thrust
themselves
in
upon
us
,
but
must
be
thrust
out
,
and
not
suffer'd
to
lodge
within
us
,
for
they
are
vagrants
,
and
will
prove
great
Wasters
Jer
.
4.
14.
of
our
Time
.
(
7.
)
Evil
Company
.
It
is
true
,
we
cannot
wholly
avoid
their
Company
while
on
Earth
;
nor
is
it
our
Duty
,
for
,
Charity
at
all
Times
does
,
and
necessity
at
sometimes
may
oblige
,
us
to
a
common
and
general
,
to
a
natural
and
civil
,
but
neither
at
any
Time
to
a
dear
and
special
,
to
a
familiar
and
sinful
Society
with
them
;
none
ever
got
any
Good
(
but
some
much
Evil
)
by
bad
Company
;
and
therefore
,
if
we
would
not
be
like
them
,
we
must
not
unnecessarily
Converse
,
much
less
Sin
with
them
:
It
is
best
to
be
with
them
in
Time
,
that
we
would
Live
with
in
Eternity
.
These
are
some
of
those
Thieves
that
if
not
look'd
to
,
will
take
our
Time
away
from
us
;
and
therefore
must
be
narrowly
watcht
,
that
they
may
not
.
(
2.
)
We
must
fill
up
our
Time
with
the
proper
Work
of
Time
.
Some
spend
most
of
their
Time
in
contriving
how
to
spend
it
,
Time
lies
on
their
Hands
,
and
they
know
not
how
to
get
rid
of
it
;
and
therefore
ask
what
they
shall
do
to
pass
it
away
.
A
thing
that
would
have
been
ill
spoken
(
as
one
says
)
by
Mathuselah
in
the
nine
hundred
and
sixty
ninth
Year
of
his
Life
,
and
no
less
by
them
,
who
have
so
much
Work
,
and
so
little
Time
for
it
;
who
may
,
if
they
are
to
seek
how
to
do
it
,
be
directed
by
the
Apostle
,
viz.
To
pass
the
Time
of
their
sojourning
here
,
in
1
Pet
.
1.
17.
every
part
and
turning
of
it
with
God
and
Men
,
in
fear
;
not
in
the
sinful
slavish
fear
of
Men
,
but
in
the
Reverential
Holy
Fear
of
God
.
Now
Time
is
their
Burden
,
and
at
Death
the
want
of
it
will
be
their
greater
Burden
;
now
they
think
they
have
too
much
,
and
then
they
will
find
they
have
too
little
;
now
they
do
not
know
what
to
do
with
it
,
and
then
they
will
not
know
what
to
do
for
want
of
it
.
Now
they
put
it
away
from
them
,
and
then
they
would
,
if
they
could
,
recall
,
and
bring
it
back
again
.
And
some
there
are
that
trifle
away
their
Time
.
As
Domitian
did
his
in
catching
Flies
.
Sardanapalus
his
in
Spinning
.
Caligula
and
others
,
with
a
numerous
train
of
Idle
retainers
,
theirs
in
gathering
Cockles
and
picking
up
Pebles
;
and
are
scarce
ever
so
well
employ'd
as
Protigenes
,
who
(
as
some
tell
us
)
was
seven
Years
Painting
a
Man
and
his
Dog
.
Seneca
laught
at
the
Jews
(
though
without
Cause
)
for
losing
the
seventh
Part
of
their
Time
,
by
resting
every
seventh
Day
from
Labour
;
but
they
are
more
to
be
blam'd
,
who
lose
all
their
Time
,
spend
all
their
seven
Days
in
Sin
and
Folly
;
making
their
Life
,
that
is
a
Tale
for
Brevity
,
as
a
Tale
for
Vanity
;
either
in
doing
nothing
,
or
that
which
is
worse
than
nothing
;
now
if
they
are
to
be
blam'd
,
who
speak
not
to
the
Purpose
,
than
surely
they
are
much
more
worthy
of
it
,
who
live
not
so
.
But
our
Duty
it
is
,
and
therefore
our
Wisdom
it
will
be
to
fill
up
our
Time
with
the
proper
Work
of
Time
.
There
is
no
Vacuum
in
Time
,
for
it
will
be
fill'd
up
with
Good
or
Evil
,
let
it
be
with
Good
,
viz.
in
spending
a
Temporal
Life
,
about
that
which
is
better
than
Life
;
about
the
things
of
an
Eternal
Life
,
while
in
Time
laying
hold
on
Eternal
Life
,
and
doing
that
in
Time
for
which
we
were
brought
into
Time
;
and
for
which
Time
was
given
us
,
that
which
can
never
be
done
but
in
Time
,
that
which
can
never
be
done
in
Time
,
either
too
soon
,
or
too
well
;
that
which
we
will
wish
we
had
done
when
going
out
of
Time
,
and
that
which
will
be
an
Honour
as
well
as
a
Comfort
to
us
,
when
gone
out
of
Time
into
Eternity
.
This
short
Time
of
our
Life
is
our
working
Time
,
our
only
Time
for
Work
,
all
the
Time
we
shall
have
for
it
.
There
was
no
offering
under
the
Law
,
when
the
Eccles
.
9.
10.
Sun
was
set
,
nor
any
Time
left
for
Work
when
the
Sun
of
our
Life
is
gone
down
;
none
in
the
Grave
,
whither
we
are
going
.
Life
is
the
only
Day
,
and
the
present
Time
,
John
9.
4.
{αβγδ}
.
Math
.
20.
3.
the
best
Hour
of
the
Day
.
How
much
of
this
Time
we
have
lost
by
standing
idle
in
the
Market
,
when
we
should
have
been
at
Labour
in
the
Vineyard
,
we
may
(
and
we
should
do
well
if
we
would
)
call
to
Mind
.
Anselm's
Life
appear'd
to
him
,
as
having
nothing
in
it
but
Sin
and
unprofitableness
,
and
so
may
ours
to
us
.
The
Time
was
(
and
we
may
easily
Remember
Aut
peccatum
,
Aut
sterilites
.
it
)
when
our
whole
Life
was
Spent
in
Sin
and
Vanity
.
Now
then
let
that
Time
past
suffice
,
as
enough
1
Pet
.
4.
3.
Rom.
6.
19.
An
as
of
Proportion
.
more
than
enough
for
it
,
and
let
us
Proportion
our
present
and
future
Diligence
to
our
former
sloth
and
idleness
;
paying
God
the
same
,
in
kind
or
value
,
that
we
have
with
held
from
him
;
and
giving
him
the
same
measure
,
Sin
and
the
World
have
had
.
Scholars
,
get
up
the
Time
lost
in
the
Day
,
by
Study
at
Night
.
Servants
,
that
over
Sleep
themselves
,
Work
the
harder
when
up
.
Travellers
,
that
stay
long
in
their
Inn
,
Ride
the
faster
when
gone
.
And
so
must
we
make
up
our
former
Negligence
,
by
a
future
Diligence
;
recover
the
Ground
(
in
our
Race
)
we
lost
at
our
first
starting
,
by
our
greater
Speed
in
it
,
do
as
much
for
God
as
we
have
done
against
him
.
In
Equity
,
God
should
have
more
(
for
all
our
Time
is
His
)
but
he
will
not
accept
of
less
.
And
had
we
spent
all
our
Time
in
his
Service
,
from
the
first
Moment
we
were
capable
of
it
,
we
could
not
have
over
done
,
done
enough
,
or
too
much
for
him
,
who
has
done
so
much
for
us
.
The
First
Born
of
all
was
Gods
.
And
Time
,
the
First
Born
of
the
Creation
is
his
by
all
the
Right
imaginable
.
But
Lent
to
us
,
committed
in
Trust
to
us
,
to
be
laid
out
in
his
Service
to
his
Honour
,
and
we
cannot
be
too
Diligent
in
it
;
if
we
consider
,
that
Time
is
precious
,
short
,
passing
,
uncertain
,
irrevocable
when
gone
,
and
that
for
which
we
must
be
accountable
.
(
1.
)
Precious
.
With
respect
to
the
Advantages
that
comes
in
by
it
of
doing
Good
.
Time
in
its
self
is
no
way
Advantageous
to
any
,
but
it
brings
Advantages
with
it
;
without
Time
we
can
do
nothing
,
but
with
it
we
may
(
if
we
are
Wise
)
do
great
Things
;
and
upon
this
Account
there
is
no
Loss
(
as
the
Philosopher
says
)
to
the
loss
of
Time
to
Homini
Scienti
,
Homini
rem
magnam
affectanti
.
him
that
rightly
understands
the
Worth
of
it
.
And
partly
with
respect
to
Eternity
,
that
depends
upon
it
.
We
are
Junior
to
Time
and
may
out-live
it
,
and
after
Death
(
which
ends
our
Days
,
but
not
our
Lives
)
shall
enter
upon
a
Life
we
shall
never
outlive
;
and
though
Time
never
enter'd
into
Eternity
,
yet
we
shall
enter
into
it
when
we
go
out
of
Time
;
and
as
we
liv'd
here
in
Time
,
shall
be
happy
or
miserable
in
Eternity
.
(
2.
)
Short
.
Time
is
short
at
the
longest
,
and
we
are
daily
hovering
betwixt
that
and
Eternity
;
and
therefore
,
the
shorter
it
is
,
the
Swifter
should
our
Motion
in
it
be
;
like
the
Birds
(
as
they
tell
us
)
In
Norway
.
where
the
days
are
shortest
,
are
(
thro'
instinct
of
Nature
)
of
the
swiftest
Flight
.
A
Wisdom
we
may
learn
,
not
only
from
the
Men
of
the
World
,
whose
Diligence
is
by
so
much
the
greater
,
as
their
Time
grows
shorter
:
But
from
the
Devil
himself
,
who
is
Rev.
12.
2.
said
,
to
come
down
in
great
wrath
,
when
his
time
is
short
;
fullest
of
Rage
then
when
his
Commission
is
to
be
call'd
in
,
like
bad
Tenants
that
make
strip
and
waste
when
to
be
turn'd
out
.
(
3.
)
Passing
:
Time
past
was
,
but
is
not
now
;
Time
present
is
,
but
shall
not
be
;
for
it
is
passing
as
fast
as
the
Heavens
can
turn
about
Day
and
Night
,
and
the
Earth
upon
its
own
Axis
.
The
Sun
,
that
is
the
Measure
of
Time
,
has
stood
still
,
and
gone
back
in
the
Horizon
;
but
neither
of
them
has
Time
ever
done
,
but
goes
forward
with
speed
:
Many
ways
are
invented
to
pass
away
Time
;
but
none
were
ever
yet
found
out
to
stay
it
.
(
4.
)
Uncertain
:
That
part
of
Time
which
is
gone
,
is
nothing
;
and
that
which
we
may
think
is
to
come
,
is
uncertain
;
that
which
is
past
is
not
now
,
and
the
other
is
not
yet
;
that
cannot
be
recall'd
,
nor
this
secur'd
.
Hezekiah
indeed
had
a
sense
of
fifteen
years
added
to
his
Life
(
added
,
not
to
what
God
had
determin'd
,
but
to
what
he
threatned
)
but
we
have
none
to
ours
,
and
therefore
cannot
tell
how
long
we
shall
live
,
nor
how
soon
we
may
die
:
It
may
be
within
a
few
Years
(
as
Job
said
of
himself
)
within
a
Job
16.
22.
Luke
12.
20.
Hos
.
10.
15.
1
Sam
.
28.
19.
Month
(
as
was
threatned
to
Israel
;
this
Night
(
as
happen'd
to
the
Rich
Man
)
in
the
Morning
(
as
was
threatned
to
the
King
of
Israel
)
or
to
Morrow
,
as
was
said
to
Saul
.
Yesterday
is
past
,
to
Morrow
may
be
our
Wo
,
and
therefore
since
we
know
not
what
shall
be
on
the
Morrow
,
it
will
be
our
Wisdom
not
to
know
what
to
Morrow
means
,
but
to
day
to
do
the
work
of
the
Day
,
James
4.
14.
(
5.
)
Irrevocable
when
past
and
gone
:
The
Sun
returns
every
day
,
and
the
Moons
of
the
Year
in
their
Course
;
but
Time
never
returns
;
some
losses
in
Time
may
be
repair'd
,
but
Time
it self
,
when
gone
,
can
never
be
recall'd
:
No
Year
of
Revolution
(
as
Plato
and
Zeno
thought
)
no
returning
back
when
gone
hence
,
either
to
do
what
was
omitted
,
or
mend
what
was
amiss
.
A
Consideration
that
ought
to
make
us
Good-Husbands
of
our
Time
,
and
highly
to
prize
it
,
as
we
do
things
,
Cujus
uuius
honesta
avaritia
est
,
Seneca
.
which
when
once
gone
,
can
be
had
no
more
.
It
will
be
too
late
to
think
of
redeeming
our
Time
,
when
gone
into
Eternity
;
and
therefore
should
leave
nothing
undone
in
Time
,
but
what
we
would
have
undone
to
all
Eternity
.
(
6
)
That
for
which
we
must
be
accountable
.
God
the
Father
of
Eternity
,
is
Lord
of
Time
:
By
his
Power
we
were
brought
into
Time
,
and
by
his
Providence
have
been
preserv'd
in
it
;
he
might
assoon
as
we
were
brought
forth
into
Time
,
have
sent
us
back
into
a
miserable
Eternity
;
But
as
he
at
first
gave
us
our
Time
,
so
he
has
ever
since
continu'd
us
in
it
;
yet
it
is
not
so
much
given
as
lent
,
and
will
be
call'd
for
again
.
It
was
his
before
ours
,
and
is
now
his
more
than
ours
;
ours
for
Use
,
but
his
for
Improvement
,
and
for
which
he
will
reckon
with
us
to
a
Moment
;
and
when
the
Reckoning
shall
be
brought
in
,
and
the
Items
for
so
many
years
spent
in
unrepented
Sin
and
Vanity
read
,
the
Bill
cast
up
,
and
the
Sum
set
down
what
Time
ill-spent
will
cost
,
it
will
grieve
us
to
the
heart
that
ever
we
call'd-in
so
fast
,
and
make
us
in
anguish
of
Soul
to
wish
,
that
either
Time
had
never
been
to
us
,
or
that
we
might
never
more
be
either
in
Time
,
or
in
Eternity
.
Time
is
the
best
Inheritance
,
and
cannot
be
Redeemed
too
dear
.
And
every
ones
Talent
,
more
or
less
,
and
therefore
should
be
every
ones
Care
to
Improve
,
viz.
of
Rich
and
Poor
,
Old
and
Young
.
Of
the
Rich
,
They
may
think
they
've
something
else
to
do
,
but
can
have
nothing
of
such
Concernment
as
this
;
and
therefore
should
Contract
their
Business
,
and
not
take
more
Care
,
nor
spend
more
Time
to
find
a
lost
Groat
then
to
save
a
lost
Soul
.
Of
the
Poor
,
who
perhaps
cannot
look
back
to
a
lost
State
to
be
Redeem'd
,
yet
may
to
a
lost
Time
,
and
therefore
should
not
,
by
being
provident
for
a
Moment
,
neglect
an
Eternity
;
nor
be
more
solicitous
how
to
live
here
,
than
how
or
where
they
shall
live
,
when
they
shall
live
here
no
more
.
Of
the
Old
,
who
by
the
shaking
of
their
Hands
,
the
dimness
of
their
Eyes
,
and
feebleness
of
their
Knees
,
may
know
that
Death
has
taken
them
by
the
Hand
;
look'd
in
at
the
Windows
,
and
shaken
the
Pillars
of
their
earthly
Tabernacle
;
and
therefore
should
make
what
haste
they
can
to
improve
their
Time
,
for
their
Sun
is
past
its
Meridian
,
in
its
Declension
,
and
just
a
setting
,
their
Day
far
spent
,
and
the
Night
at
Hand
when
all
their
Actions
will
be
out
of
season
.
Of
the
Young
,
who
being
past
the
danger
of
Infancy
,
and
not
come
to
the
weakness
of
Age
,
may
think
their
Time
will
continue
long
,
but
tho
Strength
is
coming
,
their
Time
is
going
.
All
hasten
alike
to
Death
,
but
some
have
a
less
way
to
go
than
others
;
there
is
a
dying
in
Youth
as
well
as
in
Old
Age
;
and
as
the
Old
cannot
live
long
,
so
the
Young
may
die
soon
,
and
therefore
should
not
delay
,
nor
put
off
to
the
Winter
of
their
Age
;
but
in
the
Springtime
of
their
Life
,
make
their
Flight
to
God
;
None
ever
went
to
Heaven
too
soon
,
and
they
that
come
last
(
or
when
old
)
to
Hell
,
will
find
to
their
sorrow
,
they
made
too
much
haste
thither
.
Thus
All
,
by
improving
Time
present
,
may
redeem
Time
past
,
and
provide
for
Time
to
come
,
or
rather
,
for
a
happy
Eternity
.
(
2.
)
Time
consider'd
in
the
particular
sense
,
is
the
season
of
Time
:
Time
in
the
largest
sense
is
the
space
of
Time
.
Time
in
the
particular
sense
,
is
the
good
occasion
that
falls
out
in
the
space
of
time
.
Time
is
that
in
which
occasion
is
,
for
,
as
to
every
Time
there
is
a
Purpose
,
{αβγδ}
,
Eccles
.
3.
1.
Articulus
temporis
.
(
viz.
a
proper
business
for
it
)
so
to
every
purpose
there
is
a
Time
,
viz.
a
fit
season
for
it
.
That
part
of
Time
which
is
the
opportunity
for
Business
,
that
which
has
in
it
a
special
commodiousness
,
aptness
and
fitness
for
it
.
It
is
the
Meeting
of
Time
and
Means
together
for
the
accomplishing
of
it
,
and
ought
to
be
embrac'd
and
improv'd
in
order
to
it
.
As
there
are
some
Duties
,
(
viz.
such
as
the
glorifying
of
God
,
and
the
saving
of
our
souls
)
that
are
not
put
off
to
any
particular
sett-time
,
but
to
be
concurrent
with
every
Moment
of
our
Time
,
there
being
not
the
least
Minute
of
Time
,
in
which
they
are
not
seasonable
.
So
there
are
some
Duties
that
are
adapted
to
a
particular
Part
or
Season
of
Time
,
they
for
the
Season
,
and
the
Season
for
them
;
such
as
consideration
and
supplication
in
a
day
of
Adversity
,
Duties
at
all
Eccles
.
7.
14.
James
5.
13.
times
(
for
we
are
not
Men
without
the
one
,
nor
Christians
without
the
other
)
but
then
more
especially
,
then
most
seasonable
,
and
consequently
then
most
beautiful
,
every
thing
,
every
word
,
and
every
work
are
beautiful
in
their
season
,
God's
works
are
so
then
,
Eccles
.
3
▪
11.
Prov.
15.
23.
and
so
are
ours
too
,
for
Seasonableness
is
the
Grace
of
Fruitfulness
.
And
as
there
is
a
season
as
to
worldly
Things
(
viz.
as
Marts
and
Markets
)
for
buying
and
selling
to
Advantage
,
so
there
is
a
season
as
to
heavenly
Things
of
greater
Advantage
,
which
God
affords
to
all
under
the
Gospel
,
for
the
receiving
and
doing
the
greatest
Good
,
and
this
is
the
season
of
Grace
so
call'd
.
(
1.
)
With
respect
to
the
outward
Administrations
of
the
means
of
Grace
,
and
the
offers
of
Grace
in
them
.
(
2.
)
With
respect
to
the
inward
Operations
of
the
Spirit
of
Grace
,
in
and
by
those
means
.
Christ
is
our
Agent
in
Heaven
,
and
the
Spirit
is
his
on
Earth
,
and
part
of
his
Agency
is
to
quicken
Ordinances
to
us
,
and
us
to
them
;
us
by
them
,
and
us
to
them
,
both
as
to
State
,
and
Frame
.
They
are
a
means
to
Salvation
,
but
without
the
Concurrence
of
the
Spirit
,
they
will
not
be
an
Effectual
means
thereunto
,
though
Christ
himself
was
the
Dispencer
of
them
,
as
is
Evident
in
the
Jews
who
were
under
the
direct
Beams
of
the
Sun
of
Righteousness
,
and
yet
were
in
darkness
,
black
and
deform'd
(
as
the
Moors
nearest
the
Sun
)
under
the
shining
of
that
most
Glorious
Sun
of
Righteousness
.
Now
this
also
is
short
.
For
if
Time
is
short
,
then
Season
,
that
is
but
a
particle
of
that
time
,
cannot
be
long
.
Therefore
it
is
in
Scripture
called
,
a
Day
,
an
Hour
,
and
a
Now
.
A
Day
,
the
Day
is
at
hand
.
An
Hour
,
the
Hour
is
coming
.
Rom.
13.
12.
John
5.
25.
A
part
of
Time
not
determined
(
as
the
Natural
Day
)
by
the
Motion
of
the
Sun
round
the
Heavens
,
but
by
the
God
of
Heaven
,
in
whose
hands
all
our
Times
,
both
of
Nature
and
Grace
are
,
and
to
whom
only
it
is
known
how
long
,
or
how
short
it
shall
be
.
A
Now
,
Now
is
Salvation
nearer
;
Now
turn
to
the
Lord
.
Not
a
perpetual
Now
of
Eternity
that
Rom
▪
13.
11.
Joel
2.
12.
Nunc
stans
,
nunc
fluens
.
is
fixt
and
permanent
,
but
a
transient
now
of
Time
,
that
is
fluid
and
ever
in
Motion
.
A
Day
is
but
a
short
part
of
Time
;
an
Hour
is
but
a
little
part
of
a
Day
.
And
a
Now
is
but
a
small
piece
of
an
Hour
,
the
least
particle
of
Time
,
and
is
to
Time
as
a
Point
is
to
Place
,
viz.
indiscernable
,
indivisible
,
of
no
Dimensions
,
unless
imaginable
,
and
rather
a
Term
of
Time
than
a
Part
of
it
.
Now
to
improve
this
as
the
other
.
(
1.
)
Do
nothing
to
make
this
short
Season
shorter
.
(
2.
)
Do
what
you
can
to
make
this
short
Season
long
.
(
1.
)
Do
nothing
to
make
this
short
Season
shorter
,
as
you
may
by
your
Contempt
and
Neglect
and
Contempt
of
it
;
the
abuse
of
this
Day
will
bring
the
Night
,
and
may
,
sooner
than
we
are
aware
of
,
viz.
cause
the
Sun
of
the
Gospel
to
Set
at
Noon
,
and
your
Light
to
be
withdrawn
in
the
Season
thereof
,
viz.
then
when
Hosea
2.
9.
Amos
8.
9.
ye
may
most
need
it
,
and
least
expect
it
,
viz.
as
little
as
of
the
Suns
going
down
at
Noon
.
(
2.
)
Do
what
you
can
to
make
this
short
Season
long
,
viz.
to
cause
the
Sun
of
the
Gospel
to
stand
still
,
and
continue
in
your
Horizon
.
(
1.
)
By
a
diligent
Attendance
upon
it
,
lying
at
the
Pool
,
ready
to
step
in
at
the
Season
the
Angel
moves
there
,
John
5.
4.
(
2.
)
By
a
faithful
improvement
of
it
,
viz.
to
the
end
for
which
it
was
given
,
and
is
continued
,
viz.
by
closing
with
all
the
blessed
Motions
of
the
Spirit
,
and
making
use
of
the
Means
of
Ezek
.
24.
13.
Rev.
22.
11.
En
notes
continuation
,
and
augmentation
.
Prov.
1.
24
,
26.
Deut
.
28.
63.
{αβγδ}
Summo
&
incredibili
laetitiâ
visus
Dei
pro
omni
ir
â
ponitur
.
Purging
,
whilst
they
continue
,
lest
ye
be
never
purged
,
but
remain
filthy
still
,
viz.
more
filthy
,
and
for
ever
so
,
and
by
hearkening
to
,
and
coming
at
God's
Call
,
lest
he
be
deaf
to
yours
,
and
mocks
when
your
fear
comes
,
which
will
be
the
height
of
Misery
;
for
as
God
never
mocks
at
any
in
their
Misery
,
but
to
their
destruction
,
so
no
destruction
like
to
that
where
he
delights
to
destroy
.
To
have
a
Season
is
a
great
Blessing
,
but
Judgment
to
know
and
observe
it
,
and
Wisdom
to
use
and
improve
it
is
a
greater
,
especially
if
we
consider
that
this
Season
is
precious
,
short
,
passing
,
uncertain
and
irrecoverable
when
lost
.
(
1.
)
Precious
.
A
Day
.
A
Day
of
Life
as
to
us
.
A
Day
of
Grace
as
to
God
.
A
Day
of
Salvation
,
an
acceptable
Day
,
a
time
of
love
,
a
Day
of
Good-will
to
Sinners
,
Isai
.
49.
8.
2
Cor
.
6.
2.
Time
in
the
general
sense
is
valuable
,
but
this
part
of
Time
is
most
so
,
as
a
Means
appointed
by
God
for
the
mortifying
of
our
Corruptions
,
and
the
quickning
of
our
Graces
,
and
without
which
all
the
other
Time
would
not
be
of
so
great
advantage
to
us
,
the
best
part
of
Time
(
and
sometimes
the
shortest
)
the
loss
of
which
,
Eternity
it self
is
little
enough
to
bewail
.
(
2.
)
Short
,
A
Day
,
and
but
a
day
;
a
day
,
that
we
may
labour
,
and
but
a
Day
that
we
might
not
loyter
.
(
3.
)
Passing
:
A
Day
of
Grace
,
not
like
the
Day
of
Glory
,
a
perpetual
Day
without
Night
,
shining
in
its
eternal
High-Noon
,
without
the
least
Shadow
or
Cloud
upon
it
;
but
a
Day
that
will
have
a
Night
,
as
well
as
a
Morning
and
Full
Noon
.
(
4.
)
Uncertain
:
viz.
Both
as
to
the
Day
and
the
Work
of
the
Spirit
in
the
Day
.
A
Day
of
Grace
that
may
be
shorter
than
the
Day
of
Nature
;
a
Time
of
Love
that
may
be
shorter
than
our
Time
of
Life
;
it
ever
ends
with
it
,
but
may
end
before
it
,
and
is
never
longer
,
but
may
be
shorter
.
(
5.
)
Irrecoverable
when
lost
:
Such
a
Day
,
as
when
the
Night
is
come
,
will
have
no
other
Day
to
succeed
,
but
a
Day
of
Vengeance
,
that
will
take
place
of
that
Day
of
Patience
abused
by
us
.
Now
to
Apply
what
hath
been
said
,
let
us
consider
,
(
1.
)
That
we
in
this
Land
have
had
our
Season
,
and
you
in
this
Place
have
had
yours
;
and
such
a
Season
under
the
Ministration
of
that
Excellent
Person
(
now
with
God
)
when
he
dwelt
Dr.
Bates
.
among
you
,
and
Preacht
to
you
,
that
perhaps
ye
may
never
have
more
,
while
ye
are
in
Time
.
Judah
for
this
was
called
the
glorious
land
,
the
goodly
land
,
the
land
of
Ornament
;
and
this
has
been
Dan
.
11.
16.
the
honour
of
our
Land
,
and
no
less
of
your
Town
where
it
has
been
.
A
Signal
,
and
a
Distinguishing
Mercy
.
A
Signal
Mercy
,
as
the
only
Means
,
in
an
ordinary
way
,
to
Salvation
;
there
being
no
other
way
now
to
be
saved
,
but
by
the
Gospel
.
It
was
Benjamin's
Glory
that
God
dwelt
betwixt
his
Shoulders
,
and
the
Glory
of
the
Ark
that
God
sate
there
between
the
Cherubims
,
Psalm
63.
2.
The
Temple
was
the
Glory
of
Jerusalem
,
and
the
Ark
was
the
Glory
of
Israel
,
yea
the
Glory
of
God
,
the
Beauty
of
his
Ornament
,
and
therefore
may
well
be
reckoned
ours
;
for
as
a
Note
of
Dignity
and
Excellency
,
it
is
called
,
an
exalting
that
place
where
it
is
,
up
to
Heaven
,
Ezek
.
7.
20.
Luke
10.
15.
A
distinguishing
Mercy
,
as
the
fruit
,
not
of
common
Bounty
,
but
of
special
Love
,
and
as
to
some
,
and
not
to
all
,
Psal
.
97.
18
,
19.
How
many
sit
in
darkness
(
and
worse
than
Egyptian
Darkness
)
in
the
shadow
of
death
,
whom
the
Day-spring
from
on
high
hath
not
visited
,
to
give
Light
,
(
the
knowledge
of
Salvation
)
to
,
whilst
we
are
in
a
Goshen
,
a
Land
of
glorious
light
,
Luke
2.
77
,
78
,
76.
A
People
as
good
by
Nature
as
any
of
us
,
and
who
,
perhaps
,
would
have
made
a
better
improvement
of
such
Season
,
if
they
had
had
it
,
than
we
have
done
.
God
might
have
afforded
it
to
them
,
as
well
as
to
us
,
to
them
,
and
not
to
us
;
but
fince
it
is
to
us
,
and
not
to
them
,
it
calls
for
Thankfulness
from
us
,
the
least
Mercy
from
God
,
should
be
thankfully
receiv'd
,
and
faithfully
improved
by
us
,
much
more
this
,
and
most
of
all
,
when
a
distinguishing
Mercy
,
viz.
to
some
,
and
not
to
all
,
to
us
,
and
not
to
others
.
(
2.
)
We
have
not
only
had
our
Season
,
but
have
had
it
a
long
while
,
it
has
been
,
and
yet
is
.
Some
never
had
a
Season
,
and
some
not
so
long
as
we
.
With
many
God
has
cut
short
his
work
,
made
an
offer
of
Mercy
,
and
when
not
accepted
,
has
gone
away
,
and
return'd
no
more
,
but
sent
them
to
Hell
,
to
bewail
their
Folly
without
Hope
;
but
he
has
not
dealt
so
with
us
,
but
has
bore
with
our
evil
Manners
many
a
Year
.
Our
Season
has
been
long
,
our
Day
of
Grace
has
been
as
long
as
our
Day
of
Nature
.
And
our
Season
yet
is
,
it
has
not
a
Night
yet
drawn
over
it
.
(
3.
)
Our
Season
may
not
be
much
longer
,
now
is
the
day
of
Salvation
,
the
next
may
be
the
day
of
Damnation
.
This
the
day
of
patience
,
the
next
may
be
the
day
of
vengeance
,
the
acceptable
year
of
the
Lord
,
and
the
day
of
God's
vengeance
,
stand
close
together
,
Isa
.
61.
3.
Its
true
,
the
Gospel
shall
,
in
its
Ordinances
and
Administrations
,
continue
in
the
World
to
the
end
of
it
(
Judah
shall
dwell
for
ever
,
and
Jerusalem
from
generation
to
generation
,
Joel
3.
20.
)
but
it
is
not
secur'd
to
any
particular
place
so
long
,
nor
to
any
at
all
that
reject
it
.
There
are
Vicissitudes
in
the
Kingdom
of
God
,
as
well
as
in
the
Kingdoms
of
Men
.
Bethel
,
once
the
House
of
God
,
became
Bethaven
,
a
house
of
vanity
,
and
Jerusalem
,
the
valley
of
Vision
,
and
joy
of
the
whole
earth
,
became
a
Valley
of
Tears
,
lamented
of
men
.
The
Kingdom
of
Grace
is
not
as
the
Kingdom
of
Glory
,
a
Kingdom
that
cannot
be
shaken
,
but
may
,
and
be
taken
away
(
as
it
was
from
the
Jews
)
and
given
(
as
it
was
to
the
Gentiles
)
to
a
Nation
bringing
forth
the
fruits
thereof
,
and
their
fruits
in
their
proper
Season
.
Acts
13.
46.
Psal
.
13.
Now
our
Pillars
are
not
stronger
than
those
on
which
former
Churches
stood
.
Nor
have
we
such
a
Lease
of
the
Gospel
,
as
cannot
be
forfeited
by
our
Sins
.
When
the
Ark
stood
in
the
Temple
,
there
were
Staves
there
to
carry
it
away
.
Exod
.
12.
14.
(
4.
)
The
season
when
past
and
gone
,
may
never
be
recovered
,
Go
to
Shiloh
and
see
what
I
did
there
;
the
Ark
that
continued
three
hundred
Years
in
Shiloh
,
when
carried
away
,
never
return'd
more
,
to
Israel
it
did
,
but
not
to
Shiloh
,
Jer
.
7.
12
,
14.
(
5.
)
The
greater
our
season
has
been
if
not
improv'd
,
the
greater
will
our
Sin
,
and
consequently
our
Condemnation
for
it
be
.
The
Sin
will
be
more
heinous
.
And
the
Punishment
more
grievous
.
(
1.
)
The
Sin
more
heinous
.
To
Sin
against
the
Twilight
of
Nature
is
provoking
,
but
more
against
the
Noon-light
of
the
Gospel
.
It
was
this
that
aggravated
the
Sin
of
Capernaum
beyond
that
of
Sodom
,
(
though
there
were
no
unclean
Sodomites
in
it
)
and
made
the
Sin
of
the
Jews
so
great
as
not
to
admit
of
an
excuse
,
had
it
not
been
for
this
they
had
no
Sin
,
not
simply
none
,
but
comparatively
none
,
to
what
else
they
would
have
had
,
and
will
ours
greater
then
the
Sin
of
the
Devils
,
to
whom
a
season
of
Grace
was
never
given
,
nor
a
tender
of
Mercy
ever
made
.
(
2.
)
The
Punishment
will
be
the
more
dreadful
.
Great
Salvation
neglected
will
bring
great
Damnation
;
for
,
that
which
brings
the
greatest
Curse
is
a
Blessing
refus'd
,
it
has
more
of
the
Nature
of
Sin
in
it
,
and
will
have
more
of
the
Effects
of
it
in
the
severer
Vengeance
for
it
.
It
was
this
,
that
Christ
tells
us
would
make
the
Condemnation
of
Capernaum
,
Chorazin
and
Bethsaida
,
less
tolerable
or
more
intolerable
then
that
of
Tyre
and
Sidon
,
viz.
because
of
the
mighty
Works
done
there
,
there
were
greater
Sins
committed
in
the
one
,
but
there
were
greater
Works
done
in
the
other
,
and
from
this
their
Sins
would
be
the
more
highly
aggravated
,
and
consequently
the
more
severely
Punish'd
,
Math
.
11.
20.
Luke
10.
13.
So
that
if
we
are
not
diligent
to
improve
the
Seasons
we
have
,
it
would
have
been
better
for
us
that
we
had
never
had
them
;
for
the
Time
may
come
when
we
may
wish
we
had
been
Heathens
rather
than
Christians
,
and
Citizens
of
Sodom
rather
then
of
Zion
.
(
6.
)
The
neglect
of
Seasons
,
is
one
great
part
of
the
torment
of
the
Damned
in
Hell
.
The
gnawing
of
the
never
dying
Worm
is
the
enraged
and
furious
Reflection
of
the
Soul
upon
it self
,
with
the
gnashing
of
Teeth
out
of
Indignation
against
themselves
,
at
the
remembrance
of
those
Seasons
they
once
had
in
their
Hands
,
but
no
Hearts
to
improve
them
;
but
now
lost
,
and
not
to
be
recover'd
.
What
would
not
they
give
(
if
they
had
it
)
that
are
in
that
Ocean
of
Misery
,
for
a
Shore
to
land
in
?
How
would
they
rejoice
,
were
a
Proclamation
made
at
Hell
Gates
for
their
Release
?
Might
Time
be
once
more
,
or
a
Voice
call
to
them
to
come
out
,
and
live
over
their
Lives
again
.
Let
us
then
,
while
in
Time
,
act
like
Men
of
Wisdom
,
such
as
understand
the
Times
and
Seasons
,
and
what
ought
to
be
done
in
them
;
that
we
may
do
nothing
in
Time
that
will
be
matter
of
Sorrow
to
us
here
,
nor
of
everlasting
Sorrow
in
Eternity
:
But
so
live
,
as
that
we
may
look
back
to
Time
past
,
and
forward
to
Eternity
with
comfort
when
dying
;
as
going
from
this
present
State
,
where
Time
,
and
all
the
glory
of
it
,
is
passing
away
,
into
an
Everlasting
State
,
where
Time
passeth
not
at
all
,
nor
any
of
the
Glory
of
that
State
shall
ever
pass
away
.
FINIS
.