THE REDEMPTION of time, or A SERMON containing very good remedies for them that have misspent their time: showing how they should redeem it comfortably. By M.W. Master in Arts.  ¶ PSAL. 90.12. 
Lord teach us to number our days, that we may apply our hearts unto wisdom.  
LONDON: ¶ Printed by T. E. for Thomas Man, dwelling in Pater-noster-Row, at the sign of the Talbot. 1606.   
Ephes. 5.16. 
Redeem the time, because the days are evil.  
Whilst I bethought myself of a portion of holy writ to treat upon, that might hold some agreement with the present season: this short sentence offered itself unto my mind. At the first I rejected it as impertinent, but after a second and more serious view, me thought it was the most fit Scripture that I could make choice of on this occasion. For howbeit, it hath pleased the common sort of men, to style these festival days with the name of good times: yet by reason of the gross abusage, to which the corruption of men hath made them subject, they may very well receive an alteration of their title, and in a quite contrary phrase be termed evil days, yea, and (that in the highest degree of all) the worst of days. Now in this time wherein time is so lavishly misspent, I hope it cannot seem inconvenient or untimely, to give a brief exhortation concerning the right use of time.  
These words which I have read, lead us into that path: being part of an exhortation begun in the former verse. There, in general he had exhorted them to be most strictly careful of their ways, and to direct their course of life in such respective sort, as they might deserve the name of wise, not unwise men: commending herein unto them and us, that very strictness and preciseness, wherewith the world hath now long since picked a quarrel and fallen out. And because this was but a general rule, he seconds it with some particulars, by which we may be led on to the like instances in other matters. The first of these specials is placed in the well disposing of time in this verse. Where, having set down the duty of Christians in this behalf, he backs it with a reason; which in itself and to a spiritual understanding, is most sound and firm, but to the carnal judgement of a carnal man, is void of all soundness and reason. The duty is, to buy out the time, to traffic with it, as men do with wares, and when it is in other men's hands (as I may say) to give something (yea any thing) that we may get it into our own hands, for good uses. He means that we should use our greatest care and diligence (even that which we would employ in matters most nearly concerning us) to win all the time we possibly can, for the duties of Religion and Godliness. His argument to confirm this exhortation, is taken from the contrary (if we look on it with a carnal eye, it will seem in consequent, halting and not able to bear up the conclusion) It is, because the days are evil. That is, the customs and manners of the greatest part of men that live, are wicked and lewd. Now because the number and rout of the world is so strongly bend to all manner of ungodliness, as that they have even tainted the time itself, and corrupted the very days; the Apostle would therefore have the Ephesians, and all other Christians, so much the more industrious, to take all seasons and occasions for the bettering of themselves. Because other men are nought and stark nought, therefore ought faithful Christians to be good, and very good, and to turn all opportunities to this end and use, that they may be furtherances to make them good.  
The world would have framed a more crooked conclusion from this ground, and have said: because men are so generally and extremely bad, (for that is noted in saying: the days are evil) we must therefore needs strain courtesy a little, and not be too strict, lest we should be overmuch different from other men and incur the byname of Singularists. But the Apostle tells us, that because the ways of men are excessively disordered, & full of naughtiness, we should bestow so much the more pains, that we might not be carried down the violent stream & deluge of unsanctified living, & unto this intent should earnestly watch and diligently take all good occasions of getting and doing good. You see in part the meaning of this short sentence which containeth a few words indeed, but is stuffed full of worthy matter, which according (as my weakness can attain) I shall strive to spread before your eyes, unfolding it in such manner as that you may perceive the things that lay therein closely wrapped up before.  
The point which the words offer to our consideration at the first sight, 
Doctrine.  is this; that all Christians ought to be very good husbands for their time. Good hours & opportunities are merchandise of the highest rate, and price: and whosoever will have his soul thrive, must not suffer any of these bargains of time to pass him but must buy up, & buy out, all the minutes thereof. No man of trade can be more careful to chaffer & deal in the most gainful things that pertain to his occupation, than we should be to deal in this ware of time, wherein every Christian is, or should be a well taught, and practised dealer. As such kind of men (if they can either make money themselves, or borrow it of their friends, yea or else (such is the greediness of men) take it up of the Usurer) will not let slip any commodity, wherein they have skill, and are persuaded, that it will bring in large profit within a short time of return: so should every good man use all diligence (for diligence is in stead of money here, and care in stead in coin) to gain every day, every hour, and every minute (so much as may be possible) from all unprofitable actions, & over-worldly affairs, to beestow the same on the duties of Religion and godliness. This being such a parcel of ware, as if it be wisely bestowed, when it is heedfully gotten, will come in again with both hands full of profit for recompense of ones pains taken in that behalf. This self same exhortation, this same Apostle delivers in so many words unto the Collossians, 
Col. 4.5.  when he saith: Walk wisely towards them that are without, and redeem the time. See how Paul, an old, beaten, and experienced dealer in these matters for the soul, doth neither forget, nor neglect to teach his apprentices (as I may call them) the very secrets & mysteries of the trade of good living, whereof this is one, even the thrifty laying out, and getting in of time: which being repeated to the Collossians, as well as delivered to these Ephesians) comes with a double charge upon our minds, to make us heedful in these bargains. And that excellent petition of Moses the man of God, doth mean nothing else but this, when in other words he saith: 
Psa. 90 12.  Teach me so to number my days that I may apply my heart to wisdom. For he means that God would enable him with grace, so sereously to consider of the shortness of this life, and the transitoriness of this present world; as that he might take all occasions, and use all means to bend his heart to the seeking and obtaining of the true knowledge of God and himself, and so the true fear of God, which is the beginning of wisdom. And the want of this husbandry Christ doth mournfully lament in the city of jerusalem, setting out unto us also, the grievous and dismal effects, and consequents of this heedlessness, in regard of taking time, and using the fit opportunity, 
Luk. 19.42  O (saith he) if thou hadst even known, at the least in this thy day, those things that pertain unto thy peace. But now are they hid from thine eyes. etc. q.d. Hitherto thou hast had the means to learn what made for thy good, and what might have prevented thy ruin; and if thou hadst but even at this last hour marked and considered them, thou mightest have escaped these fearful judgements: but now that thou hast been all this while wanting to god, he will hereafter be wanting to thee, thou shalt never have any true knowledge of these things, nor ever avoid these miserable calamities. Because they did not use time whilst time did serve, to repent, and turn to God, therefore after it was too late, God would not hear them, nor help them. They that refuse the good offer of a good bargain from God, shall not have this bargain offered again at their pleasure, yea, God will not deal with them at their leisure, that would not deal with him at his leisure. 
Pro. 1.24.25.26.  And wisdom in Salomon's wise book of Proverbs, speaks to this effect of ungodly men, that when their misery comes, she will laugh at them, because when she gave her good instructions to prevent this misery, they laughed at her. The neglect of taking the fit time and occasion to follow wisdoms wholesome counsel and come to her when she calls: plungeth scornful men, into such a depth of misery, as that there is no means of recovery. For when wisdom laughs a man to scorn, whither shall he repair for succour? And to this intent (of husbanding our time well) notable is the saying of the same Apostle in an other place, bidding us: whilst we have time, do good to all. 
Gal. 6.10.  As much as if he had told us: that time must so much the rather be bestowed in doing good (and then it is redeemed) because we have no such great store of it, as we do foolishly imagine. The vessel of time is not so full (as most men dream) nay it will soon come to the bottom. It is then wisdom to spare betime, and not in the very dregs and lees. All these places do in most plain manner confirm the point. viz. that every good Christian must be very saving, and thrifty of his time, that is, must convert all occasions to the good of his soul, and furthering of his reckoning, not suffering by his will any hour, or minute (more than needs must) to be laid out in any thing but matters that may fit him for a better life. This is in truth to have one's conversation in heaven, when one upon the least occasion is ready to make one step further thitherwards: when one gives all his time to God, but so much as may be more especially to religious exercises, and such things as do after a peculiar sort make for a better life, not letting slip any means of furtherance that is offered him this way.  
Now for your better direction in this saving thrift, and for the more full understanding of this point, and more easy practising of this needful duty, I purpose to stand some while in showing these two things. First, from what time is to be redeemed. Secondly, what the time is which must be redeemed. For the first, we must understand, that there be five hucksters of time, very cormorants, and engrossers of this precious ware, which, betwixt them (for the most part) get up all the hours of men's lives, not suffering the soul to enjoy so much as an hour for it own use, upon the best occasion to benefit itself. These thieves, when I have told you their names. I will describe more at large. They be, first, vain sports. Secondly, vain speeches. Thirdly, immoderate sleeping or sluggishness. Fourthly, vain thoughts. Lastly, immoderate following of worldly business, and affairs, Play, Twattling, Sleeping, foolish thinking, excessive rooting in the earth. Now for these fond sports (amongst which I comprehend riotous feasting & belly-cheer, a companion of gaming for the most part, and also that tiffling, and womanish disease of curiousness in putting on apparel) for these, I say, it is easy to prove that they do eat up these good hours, which otherwise would much enrich the soul of man. Solomon the wisest of mere men that lived since Adam, hath set it down as a sure rule (that never fails, scarce ever admits exception) That he which loves pastime shall be poor, 
Pro. 21.17.  and he that loves wine and oil shall not be rich. If this saying be understood only of the body it is most true. For these things will make a man extremely needy in the midst of large possessions, and plenteous revenues. But if we apply it to the soul (as I see not cause why it may not be applied to both) it is most universally true. He that is so wedded to his pleasures, and besotted upon vain delights, as that the current of his life is carried that way, or else too great a part of the stream is turned thither; shall be destitute of understanding, shall have a naked, ragged, tottered, soul; and that comes because he hath not used his time well, by the right employment whereof he might have got wealth for his better part, I mean unto his mind and heart. A threadbare heart needy of knowledge comes from a voluptuous life stuffed with pleasures. 
Isai. 5.12.  And the Prophet Isaiah cries out with a woeful and a bitter cry against these which had the Timbrel, the Pipe, and the Harp in their feasts, but would not regard the work of the Lord. All their days were taken up in eating & drinking, in banqueting and feasting, in good cheer and merry making. So that there was no time to meditate and think on these afflictions whereby God did warn them to repentance and amendment, which is most contrary to this duty of redeeming the time, for all this time is even lost and cast away. And had we no other proof than our own experience in this behalf, would it not manifestly convince, that he which desires to redeem the time, must fly these vain delights & sports? For do we not plainly see what a canker it is in a number of men's lives, when many days they bestow three or four hours together, yea, half the day, if not the whole, in dicing, carding, bowling, shovell-bord, or the like idle (if not wicked) exercises; doth not this waist and pour forth time over lavishly? Or can that man have so much rest and quiet, or so much fitness & opportunity to do good to his soul, as his wise care in cutting of these needless recreations (or vexations rather) would have afforded him? For these vain pleasures are not alone mischievous hinderers of this thrift, in that they consume the very hours themselves; but as much, or more also in that they dissettle the heart, and pull the affections out of joint, so that a man is driven to take as much pains to set his heart to a good exercise, as would well have dispatched the duty, had he not been thus unfit. Now what a miserable loss is it when a man is robbed of his time, and of his heart both at once? And by both kept from reading, praying, meditating, examining his heart, or any such good exercise for his soul's advantage. Wherefore if any man would so prevent these vain & foolish sports, that they should not spoil him of his heart and hours: let him observe these two rules in his sports, and then he shall do well in these respects.  
First, (this being presupposed that he do not use any recreations but those which he can prove to be in themselves lawful) first, I say, for the beginning of recreation, let every man know, that recreation must follow labour, for the most part, or if at any time it go before it, it must be very little, only to fit one for labour. The Lord allows a man no sport, though never so lawful in itself, until such time as his body or mind do stand in need of it, chiefly when they have been busied in some such honest affairs, as by wearying them, have made them unfit for further labour, so that they must again be fitted thereto by recreation. Until pains-taking have made the body or mind, not so well able to take pains, there is no allowance ordinarily for recreation. All our sports and recreations, if we will use them well, (I speak of those which are lawful) must be to our body or mind, as the mower's whetstone or rifle is to his sith, to sharpen it when it grows dull. He that when his sith is dulled, will not (upon a desire to do more work) take time to whet it, shall cut less, and with more pain, & more unhandsomely than he need to do: so he that when his body or mind is tired or heavy, will not use some honest refreshing, shall do less, and with less dexterity than he might. But on the other side, if the mower should do nothing from morning to noon, or from noon to night but whet, whet, whet, rubbing his sith, he would both mar the sith, and be counted an idle workman also, for losing his days work: so he that will run after the most honest delights when neither the weariness of his body, nor heaviness of his mind requires the same (but only upon a fond lust, or longing after them) shall in time destroy his wit, and strength, and in the mean season, marvelous unthriftily misspend his time. Therefore let not a man begin the day with play, though never so lawful, unless his body or mind require some necessary exercise to make it more apt for his calling. He that sets into the day sportingly, shall be sure to go through it, either lumpishly or sinfully, much more if he spend all the day from morning to night in playing, let it be never so much holy day, or have he what other excuse he wil This rule is for the beginning of sports.  
The second is for the measure and continuance of them, where this is a general and a firm direction: That it is not lawful for a man in an ordinary course, to spend more time in any pastime upon any day, then in religious exercises, I mean chiefly private religious exercises, I say, it is utterly unlawful to bestow a larger time any day upon the most lawful delight, then in private religious exercises, or at least in a customable course so to do. This is plainly proved by that which Christ speaks to us, saying: First, 
Mat. 6.33.  seek the kingdom of God and the righteousness thereof. You see here commanded to prefer the seeking of heaven before any other thing whatsoever, to let that have the chief place in our souls and in our lives. Now he that first seeks the kingdom of heaven, cannot bestow more time in sports of any sort, then in those things which do directly make for the obtaining of eternal life, and that righteousness which will bring one thereunto, such as are hearing and reading the word, praying, meditating, examining the heart, conferring, and the like. And surely this is a most equal thing, that the most needful duty should have the most time bestowed upon it. Yea, & it is a most easy rule to all sorts of men, that have seasoned their hearts with the true fear of God. For if a man's calling lie in bodily works, than the very exercises of religion are a refreshing to his body, in that he doth for the space while they continue desist from his bodily labour (and his calling affords sufficient stirring of the body for health) so that if he be religiously minded, and have indeed set his delight on God, he may well give as much time to these actions, as to any carnal sports. But if any man's calling lie in study, or such like labour of the mind, first, the change is a great refreshing, and variety a delight; and then there be religious exercises, which will refresh the mind as well as any sports, and for so much exercise as health requires, it is not long in using, because nature is here, as in other matters content with a little, howsoever men seek excuses by belying her: so that at the least, an equal portion of time must be allotted to God, and religion, as to sports, and delights, even of students, if they will first seek the kingdom of God. Therefore let a man measure out the time of sporting, and recreating himself, by the time he takes to pray, to read, to meditate, to sing Psalms, to confer of good things, or the like, and know that he hath not liberty from God, to employ ordinarily so much time, never to employ one minute more, in the most unoffensive sports, then in these services of God. Now let a man conform himself to these two rules. Begin not play till need of body or mind exact it. Continue not sports longer than a man hath or shall continue some godly private exercise of religion, and he shall save his time well from this first thief.  
Now comes to be considered the next spender or rather robber of time, that is, Idle twattling or babbling. And concerning this our Saviour Christ deals plainly with us saying: 
Mat. 12.36.  That of every idle word which men shall speak, they shall give account at the day of judgement. Think well of this sentence and lay up every word. Thou must not alone give account of thy work, but also of thy words: thou must not only be called to a reckoning for moving of thy hand, foot or whole body, but of thy tongue also, & that not alone for wicked words, sinful words, harmful words, speeches in themselves infectious and rotten; but for idle and waste words; and not only for a number of idle words, for a whole throng or fleet of them, but for every idle word. Now than if there be an account, to be given, and a reckoning to be made for these rubbish speeches; judge if it be not a want of redeeming the time, to lay it out in such a thing, as will bring a sore and heavy burden afterwards without repentance to cast it off; & judge if he which makes much of time, had not need take much heed of this ill-spent breath. Not alone then wicked speaking (when one belcheth forth lewd and filthy words) nor slanderous and backbiting talk (when one whispers of his neighbour's faults behind his back, uttering perhaps also lying reports, and fathering that upon him which he never did or meant) but even vain, needless, and unprofitable words (which tend to no good or wholesome use for the soul or body) are a mis-spending of time and contrary to this precept, and therefore also to be shunned of him that is this way thriftily disposed. No man can talk idly, but he casts himself upon a double damage, even the loss of a word, and the loss of time, two great losses, what ever men imagine of them. And therefore the Apostle Paul also finds fault with a certain sort of women that were prattlers, which would go from house to house twattling and babbling out frothy speech, that was good for nothing, which fault he condemns as a matter something worse than idleness, or doing nothing, when one talks toys or trifles, and speaks shadows or gauds that yield no profit. Such twattling cuts out the heart of good time, for it hath seldom any measure, it creeps by little and little over a great part of the day and sometimes of the night. How many winter nights do men suffer themselves to be robbed of by this childish babbling? 
Eph. 5.4.  And in the fourth verse of this Chapter, the Apostle forbids foolish speaking & jesting. The one is a roving discourse, gathering together a great deal of chaffy gear that will feed no man; a busy, but absurd prosecuting of a headless and footlesse tale (as we may call it in our phrase.) The other is a setting of one's self, and sharpening of his wit, to coin pretty and witty scoffs and conceits that may move laughter, & for this end only. Both these are condemned, as unlawful, and unbeseeming Christians. There must be a difference made betwixt a smooth and pleasant uttering of one's mind in seemly phrases, and good and delightful terms and manner: And this whetting of the wit to bandy and toss sharp and brinish taunts and quirks.  
Now this pleasantness of the most honest sort is not to be used as a custom, but in the nature of a refreshing, when men are dulled, for better matter. For laughter being a power of Gods creating, and wholesome to the body, and therefore lawful, it cannot be unlawful in a seemly sort, harmlessly to move laughter by words, but it must not be jesting, one must not give himself to it, and make it his occupation for an hour or two together. Now none can be ignorant, how great a hindrance this vain speech is to the well employing of time. For do we not see that in many places whole days are cast away in the deep gulf of roving, and unprofitable runagate babbling to no purpose? And that whole meals are devoured in gibing, and jesting, if without taking the sacred name of god in vain, and hurting ones brother's name (which is very seldom) yet excessively, and not without thrusting out better matter, which is a grievous fault. Wherefore that we may be well armed against this robber, let us observe diligently these two rules.  
First, let us make conscience of our words, and of the moving of our tongue, knowing it to be a necessary duty that God hath imposed upon us to have our words always gracious, and seasoned with salt always good for the matter, and tempered with wisdom for the manner. Which precept the Apostle adds presently after this, 
Col. 4.5.  of redeeming the time (to the Collossians) as a notable part of it. The Law of grace then, must be the bridle of our tongue, and wisdom must reign in our mouths, so that we speak nothing but that which may be for some profit, to our own or others soul or body, being fitly tempered to the present circumstances of time, place, etc. where and when we speak. For the words are gracious, not alone when they tend to the further edification of the soul in some matter of religion, but also when they be busied about ones honest outward affairs and lawful calling, this being a great furtherance to Godliness that a man know how (and accordingly practise it) to follow his calling with dexterity and wisdom. Now he that would not have unnecessary trifling words steal into his heart & out of his mouth, and so spoil him of good seasons, must set it down as a thing to which his conscience is bound (as well as not to lie, swear or slander) not to speak one word, whereof he cannot give some reason from the good that he doth aim at in speaking of it. And every man must know that having let slip such a word, he hath committed such a fin, as makes him liable to God's judgement, and to the sentence of condemnation. The want of resolving the heart thus, causeth many to take liberty to their tongues, (and harmful liberty it is) and yet to think they have done no harm to themselves in so doing. And therefore the common excuse of such twattlers is this: I hope that it is no harm: yea, but what good was it? If it were not directed to some good, it hath done harm, for it hath broken God's commandment & set thyself deeper in debt than thou wast before, thou hast one trespass more to answer for before God's tribunal, no man shall ever avoid this puddle, that will not be persuaded it is a damnable sin to step into it. First, then labour to convince thine heart, and frame thy practice to this rule in all speaking.  
Secondly, for honest comely mirth in speech, (besides that it must not relish of lust, nor savour of malice and profaneness, for than it is worse than idle words) it ought to be bounded with this rule, namely, that it be used as a means to quicken ourselves or others against some natural heaviness or deadness, by which the heart is made unapt for better conference and other exercises of more profitable use; and when this effect is brought to pass, that laughter hath scattered the mist of dullness from of the heart and mind (or if no such occasion be offered) then let mirth and natural laughter give place to his betters, otherwise coming into a continued custom and should ring out more needful communication, that takes the name and nature of jesting, and is a thing much unbeseeming the staidness of a Christian. Thus the tongue may be bound from dealing falsely with the heart, and cozening the soul of good hours, and occasions.  
Now follows the third devourer of time, & that is immoderate sleeping or sluggishness. The wise king Solomon, bore a great hatred to this thief, and gives many warnings & caveats whereby men might learn to take heed of it. The bed is as a very cunning, and sly cousenour, that useth a pleasing trick to deceive a man, and robs him under show of friendship. Now Solomon hath made a most fit description of a sluggard caught by the wiles of sleep and sloth, setting him out to the life. 
Pro. 6.9.10.11.  Prou. 6.9.10.11. Where he brings him in roaming himself and rubbing his eyes with an unwilling hand, uttering broken and sleepy sentences as one not half awake. First, he calls him up (as it were) saying: How long wilt thou sleep, when wilt thou rise out of thy sleep? As if he had said: Ho; sir, it is time to get up, what not out of your bed yet? at this time of the day? Then mark the drowsy, slumbering, and senseless answer: A little sleeps, a little slumbers (For the original hath the words in the plural number, well befitting a sluggard) a little folding of the hands to sleep. See, how speaking of sleep, all is in the littles, And though he names sleeps, yet it is but a little in his conceit. He tells not when he will rise, but he cannot rise yet, and when he hath had enough & too much already, than he must have a little more, begging for sleep as one would beg for bread. He asks a little, because he would not be denied. First, he must have sleeps, and having slept, he must have slumbers, and having slumbered, he must fold his hands, and room and tumble himself. Behold a sleeper in his colours. And mark what answer Solomon gives, he spends no more time to call him up, but tells him his doom as he lies in his bed. Therefore thy poverty comes as a travailer, and thy necessity as an armed man. As if he had said: well, be it so, if you will needs, sleep on, take your bellyful of sleep, but know that sith you show such skill in begging sleep, you must even become a beggar for it, sith you will have your fill of sleep, you shall have little enough of any wealth, poverty will pursue you, and overtake you, it will follow you, and surprise you, it will make haste and strike home, you cannot run from it, nor resist it, it comes with speed and with force, it will take you in bed where you cannot flee away from it, nor drive it from you. And what he saith of outward poverty, is most certain of inward penury. A sluggard hath so much the less grace, by how much he hath the more sleeps and slumbers. So the same wise king hath set out a sluggard in an other place saying: 
Pro. 26.14.  That a sluggard tumbles himself on his bed, as the door on the hinges. That is, he is still there, and there must be such ado, before he can be removed from off his couch, as if one were to lift a door off the hooks, a man must come with levers to heave him off. Call him, waken him, bid him rise, etc. All is little enough to rear him. This sluggish humour (you see) is condemned long ago for a mispender of time. And surely it is not alone very dangerous in regard of the quantity, and muchness of the time which it filcheth, but also in regard of the quality and goodness. For it ordinarily feeds gluttonously on the very fat of time, it eats the very flower of the day, and consumes the first fruits of our hours: even the morning season. After sleep hath made strong what labour hath weakened, after that nature hath been well refreshed, & the revived spirits come with a fresh supply of strength and nimbleness to serve the body and the mind: then for want of exercise all grows dull again, as a band of Soldiers that grow effeminate by lying in garrison without labour, all the summer. Thus it robs one of the principal and most seasonable time, when the mind and body were both in the greatest fitness to read, pray, meditate, or to dispatch and cast any matter of ones calling, it is a thief that robs one, not of his baggage stuff, but even of his Gold & jewels. (For some time is better than other, as much as some metal is better than others, and this always for the most part takes away the most precious) yea, it hath one trick as much & more dangerous than the former. If a man give himself to sluggishness, it will often follow him to Church, and close up his eyes and ears, both of body and mind from hearing, & marking those most wholesome exhortations, comforts, reproofs and instructions, which like so many pearls, God's messenger with a liberal hand according to the pleasure of his Lord, doth scatter amongst men, that who so will may take them up. The time of preaching, and expounding the word with applying it, is the time of harvest, it is God's market day, nay, it is his dole or princely congee, when he gives gifts freely, and those of great worth too, unto those that will take them. Now can it choose but be a great hindrance to a man's estate to sleep in harvest, and to be in bed at such a time when so much wealth is bestowing. Therefore this sleep, you see, is a most crafty and pernicious deceiver, and doth with much cunning over reach a man, taking from him for the most part the morning time, and the time of hearing, two the most profitable seasons, and the most worthy to be redeemed of all others. Now against the deceit of this false companion, a man may defend himself by following these two rules.  
First, it is not lawful for any man upon pretence of leisure from business to take more sleep than is required for the strengthening and refreshing of his nature. The measure of ones sleep or lying in bed must not be according to one's business, but so much as his nature requires, for the better enabling of it to perform the duties of his calling, and of religion. In deed a man may and aught to break his sleep, and mint himself in this regard when important business, either for the soul or body do press upon him, but no man must take more sleep than is requisite for the sufficient refreshing of nature upon vacation of necessary affairs. The reason of this is plain. It is a sin to strain and stretch natural things for the serving of lust, beyond that end for which they were created and ordained. Now sleep and lying in bed was ordained for the strengthening of nature and for the repairing of the spirits diminished by labour, wherefore it must not be drawn beyond this end to the satisfying of a sluggish humour. So, that as it were a fault for a man to sit, and cram himself with meat, till his stomach would turn back the morsels, because no business did call him from the table: so it is a sin to give one's self to immoderate sleeping or slugging in bed (as our word is, to sleep compass) because no urgent matter doth call him up. This is to be on the bed as a door on the hinges that one cannot rise till a leaver come, that is, something even almost of necessity. It is wicked to surphet on sleep as well as on meat. So than it shall be a great help against sluggishness, to know that God allows not any man to be sluggish, and therefore to accustom one's self to timely rising. For in this one thing custom hath as much power almost as in any thing, so that look what is ones use, that he shall hardly refrain. He that doth customably forsake his bed so soon as he feels his nature fresh, and his spirits quickened, shall with ease keep on in so doing. But he that takes liberty to laze himself and dull his spirits for lack of use, shall find the more he sleeps, the more he shall be drowsy, till he become a very slave to his bed, and make sleep his master. So a healthful body by confessing it to be his duty, & (through custom though hard at first) drawing it unto a nature may have the morning at command. And this is the first rule.  
Secondly, for the time of hearing the word, he that would not be troubled with such sluggishness than must look that he do use meat, and drink, and sleep moderately in the fit season of it, and then strive to quicken himself against carnal heaviness and sorrow, by prayer and meditation before hand, which two things will keep a healthful body in such good temper that sleep shall not ordinarily oppress it in this most sacred exercise.  
Now follows the fourth thief to be arraigned, and that is idle thoughts. Man's imaginations will be working, and tossing conceits up and down almost continually. Now all men by nature are so tainted with the sickness of vanity that their mind will run willingly after nothing else but that which vanity begets. And for this cause men have taken up a proverb to dazzle their eyes (if it might be) that this might not seem a fault. They say, that thought is free, as though one should never answer for idle thoughts. And it is the common excuse of men to say, they think no harm, as though it were enough, to hatch no mischievous and harmful conceits, notwithstanding they do exceed in idle and unprofitable imaginations. Whereby it may be seen that men are so far from reforming this fault, and avoiding this thief, that they will not take it for a fault, nor esteem it as a thief of time. But this swallows up most of our solitary hours, when men are in bed, or alone in the night season, and cannot sleep, or when they be journeying and walking without company, they cannot then possibly talk with others when no man is present. Yet their mind doth busy itself in idle talking with itself, casting a thousand fond things before ones eyes, as what if this should be, or what if that should come to pass, and much a do to little purpose. This roving and frisking of the fantasy, like a wanton calf let loose from the stall, is a fretting worm that eats out a great deal of most men's time, so that they cannot redeem it, for the profit of their hearts. This puts by good meditations, and suggests fethery light stuff that hath no good substance in it, froth and foam which is not nourishment to the mind, but rather poison, in that it fills it full of wind. And a windy heart is no less burdensome than a windy stomach. This casts out the cogitation of God's benefits that one may not be thankful for them; it shoulders away the thought of ones own sins that he may not renew his Godly sorrow and repentance for them. It iussels out the consideration of God's graces that we cannot set our affections on fire to long and labour after them. And in all these respects it takes away the benefit of much good opportunity. For every time a man is alone separated from all company and outward business, there is an excellent occasion of furthering his own soul offered unto him. If any thing grieve him, he may freely disburden his heart into God's bosom. If he faulted any way he may have full and free scope to confess and bewail it, if he want any good thing, there is leisure and place as in effectual manner, and with as many words as one can to beg it of the Lord. Thus great riches might come to the soul by a well-spent solitariness. But vain cogitations do deprive a man of all this, and do so blow up the mind with that which is nothing, as it grows swollen, like the flesh of him which hath the dropsy, so that it may well be called the dropsy of the mind. Now a help against this vanity of the mind breaking forth in idle thoughts and fancies; First, we must take the council of Solomon, 
Pro. 4.23.  to keep the heart with all diligence. The heart is that which must be narrowly looked unto, that evil and unprofitable thoughts rise not up in it. Here must be the special care to prevent first breeding and engendering of sin in the most inward parts.  
This thief will be still filching and stealing time continually, do what one can. Wherefore a watchful and wary eye must be had thereunto, and a diligent guard must be set before the heart, to keep out such imaginations from entering, as be like rogues and vagrants worth nothing, and always come to steal something. When a man makes conscience of his thoughts, and observes them to what end they tend, this will be an excellent help to keep them from wandering, whereas if one will follow the proverb, and esteem them as free, they will never be kept from a busy fondness, like Ants in a molehill, that run up and down hither and thither, and do nothing.  
Then in the second plate we must labour to be provided before hand of some profitable matter or subject, whereunto to bend the thoughts in solitariness. Something that tends to the glory of God, and our own good, either in matters of the soul, or the lawful affairs of the body, must be let into the soul to take up the room, and the busy fancies may be the better stopped out. And indeed the Lord hath provided a Christian of good store of such matter, if he be not wanting to himself. For there is nothing that offers itself to any of our senses, which doth not also offer to our mind (if it were not stark blind) some glorious attribute of God to be seen and consired of. So that to want occasion of good thoughts in this variety of matter, is to want light at noontide, that proceeds from nothing but from want of eyes. But this is a great help to him that can see to set his soul a work first on the good things. For if one have let his heart lose at first, he shall not (without much pains and toil) catch it again, and have it within command. Thus doing, a great part of vain cogitations shall be cut off.  
Now comes to be handled the fifth and worst of all the five consumers of time, which is so much the more dangerous, because it is in some honest reckoning among most men, and is esteemed as the right Lord and true owner of that time which for the most part it holds by usurpation and injury. This is the immoderate care of the world, and of things of this life, though in themselves honest and lawful, when a man doth wind himself into such a labyrinth and maze of affairs, as he can not get out at fit times to spiritual and religious duties, at least not to those which are private, when the heart is so surcharged with bargains, and purchases, and buying and selling, and building, and such like, that God and goodness, Christ, and Salvation, heaven, and hell come not into a man's mind once in a day, scarce once in a week, or at least, if they come, they be quickly shut out, and have no long, nor quiet entertainment there, when the soul is overwhelmed with the names of caring, thinking, devising and striving how to grow great here, and is so tossed in the gulf of earthly matters, that it cannot come to land (as it were) to settle itself in any proportion to think how it may grow great in heaven, and how it may get possession of the true treasure. This is a wondrous consumer of good hours, digging them all into the dunghill of this world. 
Mat. 22.  Christ finds fault with this in the parable.  
The men bidden to the feast had farms, and Oxen, and wives, and such matters in hand (business forsooth of more importance than so) and therefore could not come. 
Mat. 13.  And the thorny ground had so much carking and caring, how to live, that it doth even choke the word, the good seed could not grow thereby. And the Lord complains of them of the captivity of judah, 
Mag. 1.23.  that they could find time to build their own houses, yea and to seel them too, but, they said, it was not time to build the house of God. So this sin doth engross all the time to itself, and will not give elbow room to any good exercise, especially to any private exercise, without which the public are but as meat without digestion. And yet it comes like an honest and approvable thing, painted with the name of thriftiness and pains in ones lawful calling. To fence ourselves against this ravenous and lurking fault, we must bind ourselves to these three rules, which all depend upon the rule of Christ that bids us first seek the kingdom of God, 
Mat. 6.33.  first, in time, and first in affection. 
20. ver.  And again, Lay up your treasure in heaven. Hence I say, three rules may be collected, to which he that would not be spoiled of good occasions to the soul by worldliness, must more and more frame himself and his life.  
The first is, that no man suffer himself to enter upon so many businesses, or any so eagerly, as that his ordinary affairs should hinder himself or his family from the performance of ordinary religious exercises. The common and daily matters of this world in any man's calling whatsoever, should not draw him or his family from common and daily duties of religion, such are reading, praying, meditating, and religious observing of the Sabbath. For here a man must take care for his household as well as for himself that he do not hinder them from taking convenient time to pray, and read, etc. by forcing upon them an over great burden of ordinary business. For if the soul be to be preferred before the body, and heaven before earth, than those customable matters that pertain to the saving of the soul, must be set before, must more stand equal with the things that pertain to the body. Secondly, the extraordinary works of our calling (if any fall out) must not bar us from the extraordinary works of religion. As for example, harvest, and hay-time or the like, are extraordinary times for the business for the body: so preparation to the Sacrament, fasting (if need so require) and such like, are extraordinary works for the soul. Now the care of inning ones corn or grass must not keep him from taking time to prepare himself to the Sacrament, or to fast at his need. So the receiving of the Lords Supper is matter of more than ordinary use for the soul, and some needful journey stands in the like manner for the body. But a man must rather defer his journey (if it may be put of without over much hindrance to him) then omit the receiving of the Lords supper. The same rule must be kept in all other particulars. For if the soul be more worth, & must be more carefully attended on them the body (as it is no reason the handmaid should take place of the mistress) than those things which do after a peculiar manner concern the good and profit thereof, must not be neglected for such as do more specially help the state of the body outwardly. Lastly, if some outward duty of religion have been put of from the time wherein it should be performed by some sudden and unexpected business that required such haste (as in such case ordinary duties of religion may be deferred) then some ordinary business of less weight must in recompense give place to that exercise afterwards, and a man must find time for that, whether it be reading, praying, or meditating, by leaving undone (for that space) something that may be better spared. And thus you have heard what be those special evils which lie in wait to cousin us of our good time, & how they may be prevented. And so the first point is handled, namely, from what time is to be redeemed.  
Now follows to show what it is that is to be redeemed, and so you shall fully know wherein this duty consists. Now by time the Apostle means two things. First, the very passing away of hours and minutes, the space and leisure of any thing. And secondly, the good occasions or opportunities, that fall out in this space. For the word in the original signifies not alone the very sliding of minutes, but the space considered also with some special fitness that it hath for some good, which we call the season of it. Now for the first, it shall not be needful to say any more, being that every one knows, that every thing must have some space wherein ●o be done. And he that will avoid the five forenamed evils, shall never want time or the space wherein to do or get good. But for the occasions & fit opportunities that fall out, now for this, now for that, in this space, it is some more skill to find them out and make use of them. Now these seasons are all of two sorts. First, such whereby a man may more easily get some good to himself. Secondly, such whereby a man may with more fitness and ease do some good. Of the first sort, namely, seasonable opportunities to get good, I will name three particulars which are most needful to be considered, and by proportion of which any man may come to the knowledge of other like. The first, when God continues the Gospel, offering daily the word and Sacraments, & calling to repentance and amendment of life. This is the season of repenting, this is the harvest wherein we may reap Christ, if we be not negligent. This is the acceptable year of the Lord in which one shall be received if he return. Whilst wisdom lifts up her voice, whilst her messengers come daily to invite us, whilst her gates stand open, & her dinner stands ready dressed, whilst her message is done unto us, all this time, if a man will strive and endeavour to turn from his sin, to leave his folly, & forsake his scorning, he shall be a welcome guest, she will accept him, help him, and give him an increase of grace, till he be become strong with her meats Whosoever lives under the preaching of the Gospel, hath this privilege annexed to the outward teaching, that if he will but strive and pray to God to give him strength to repent and amend his ways and to turn to him, God will (upon his promise) hear his prayers and assist him, but when the Gospel is gone then the date is past, a man may call, and not be heard, and cry, and not be regarded.  
So then every man redeems this season of the Gospel, when he gives himself to consider sereously of those faults which he finds in himself, and hears sharply reproved in the word, & hereupon resolves to forsake them, & doth alone do his own best endeavour, but earnestly calls upon God for his help, without which his power is but weakness & ineffectual, when he doth also duly ponder upon the holy commandments that he hears pressed, & those exhortations that are daily sounded in his ears to move him to do such duties as god requires, & hereupon concludes with himself to set about this work, and craves the strength of God to bear him through in the same. And when he doth advisedly think of the promises that are generally proclaimed, and labours to get some assurance that he is such a one to whom the right of these promises appertain. Thus doing, I say, one redeems the time wisely, & makes his advantage of the Gospel while it continues, which is a thing that all men should do, but so rare in the world as that it is wonder the Lord hath so patiently continued his loving voice, when men scoff at it and will not hear. The Lord hath and doth send his prophets amongst us, as he did among the jews, rising up early, and sending them which with all earnestness do proclaim the dangerous event that shall follow upon profaneness, neglect and contempt of God's word, breaking of his Sabbath, railing, wrathfulness, whoredom, wantonness, covetousness, the eving, oppressing, slandering, lying, and the like. Yet how many run on in these evils presumptuously, rushing like the horse into the battle with an unreasonable boldness not fearing any danger, and shutting their ears against these reproofs as the deaf Adder doth, that they may not be moved by them to amendment. Ah, how contrary is this to redeeming the time. If any man have hitherto lost the season, let him now grow wise, and even at this time turn to God, and beg power to forsake these sins. How often & how earnestly are men exhorted to all good works by the continual voice of God speaking unto them by his servants, to read the word of God daily, to pray privately, to meditate upon the word, to watch over their days, & to call themselves to a reckoning every day for the faults committed in the day. Yet who regards this voice, who marks these exhortations, where is one that hath enjoined himself to some constancy in praying, reading, and the forenamed duties? This is to sleep in harvest, a most foolish practice & unwise, wherefore whilst there is yet a little time left, whilst we have the light, let us walk in it, that we be not overtaken with darkness. He that hath not yet begun, let him be sorry that he hath put it off so late, and now set foot into these ways of God whilst God sets out his word as a candle to direct him, & as his hand to lead him by. The promises of God are in like sort published amongst us. Happiness is held up as a reward of all true hearted christians, and the crown of life is proposed to those which are sound and faithful members of jesus Christ. And yet as though all were sure to get it, or it were not worth seeking by any, the most men flatter themselves in their sins, and will needs promise these good things to themselves, when they have no assurance or proof out of god's word, whereby to lay claim or title to them. This is a grievous & a dangerous neglecting of time. And if any have not yet made sure work this way, let him even now set about it whilst the world as a touchstone is before him, by which he may try himself, and which will make him such a one as he should be, if he will strive to follow it, and pray for ability to be ruled by it. So than whilst God holds out his benefits and stands with his arms open to accept us, let us take his benefis, and be persuaded to come unto him in good earnest, let it be too late to travail when midnight shall come in stead of noon day. This is the first and chiefest opportunity of getting good, namely, to join with the gospel and follow it with our endeavours and prayers by which it shall be made effectual unto us. The second opportunity of getting good is in time of youth and health, whilst the vigour & strength of the body and mind is fit for labour and capable of instruction. And Solomon in his book of penance, viz. Ecclesiastes, 
Eccles. 12.1  bids remember the creator in the days of youth before the evil days come. These days of youth and health are good days when he which will use them, hath his memory steadfast to call to mind his evil ways that he may bewail them, and to treasure up good instructions & promises that may guide and comfort him, when the limbs will join with the mind, and the mind hath the body as a fit instrument to seek the kingdom of heaven, if a man will address himself unto it, but the days of old age and sickness fail much of the commodious fitness for good. The memory is cracked, the head and understanding is weak, & especially the time of sickness is so filled with pain, so shaken with distractions, and encumbered with griefs & sorrows, that one is nothing fit to repent, or pray, or hear, or to do any such thing. Now when a man in the prime of his days and in the fullness of his health, will give himself to seek heaven, will hear the word, & meditate upon it, & apply it to himself, will confess his sins, and force himself to bewail them, will pray to God for good things, and set the whole course of his life in a right frame, he hath well taken the opportunity, & he shall have rest in his latter days, much quiet and contentment, at least, much strength & assistance in his sickness, because he hath something in store against the time of want. But alas, how do the common sort of men beewray their monstrous folly in this behalf? What more common than that sottish & brutish speech, at least such ignorant and profane thoughts, men will repent when they be old, and cry God mercy when they feel themselves sick, & amend all when they be ready to go out of the world. And foolish man, thou knowest not whether thou shalt die suddenly, whether thou shalt have thy wits and senses, or whether thou shalt have power of heart to make the least colour of repentance in those extremities. How many have died suddenly? How many sottishly? And yet how do men for all these warnings defer the best business, namely, the work of repentance, & turning to God, which will require the whole strength of the soul to the worst and most crazy time of sickness or old age? As if a prisoner at what time a man was offering him a pardon, and calling upon him to take it some good space before the Assizes, should say: Nay, let me alone, I will not look after my pardon till immediately before I am to come before the judge. This were a most fond part, especially, if it were so that thief knew not whether or no the next day should be the day of his arraignment: so the case stands betwixt the Lord and us. If any man therefore have been so little careful of his own eternal good, as to put off repentance and conversion till that dead time, or doth foster any such harmful conceit in his heart, let him now cast it out, & now that he hath his health and strength, upon better deliberation take in hand this work. Be not so extremely mad, as to give more time to the devil, then to God, especially to give the principal time. He were a foolish travailer that would willingly gallop all the day quite contrary to his way, & being told of it would answer, when it draws towards Sunset, I will turn into the right way. Why be men thus blockish for their souls, that knowing themselves to be out of the way to life, will yet of purpose defer to set their feet into the right path till sickness or age, when the sun of their life is at the point of setting. Ah, let our proverb teach us more wit: Make hay while the Sun shines. Turn, turn, whilst thou hast health and strength, use all to get repentance & salvation. The last chief opportunity of getting good, is, when a man hath company, and is in the society of some godly wise man, able to give sound council and direction, able to answer all doubts, objections, and scruples of one's mind; now there is a fit opportunity to grow in wisdom, to be resolved of all doubts, and to seek direction. So then a man ought not to suffer bashfulness, or other foolish matters to put by that good communication whereby he might enrich his soul. It it a special favour of God that any man can come where his servants are, that have excellent gifts, and he doth deprive himself of much good that will not seek to benefit himself by them. When the woman of Samaria perceived Christ to be a Prophet, she proposed her doubt unto him albeit he was a stranger. When john Baptist might be come to, the Publicans & sinners came and asked what they should do. Whilst the jailer had Paul in his keeping, he came to ask that needful question: What shall I do to be saved? So if there be any man whose heart is perplexed with some doubt, or overburdened with some temptation, or overmastered by some sin, it is a part of good discretion for such a one to go and seek the advice of some able Christian or wise man, before that either himself be too far gone, or he want the opportunity of such a councillor or helper. These be three special occasions of obtaining good to a man's own soul from things without him. In all which to take the time is a most commendable point of wisdom, but to be negligent is such folly as Solomon reproves when he saith: That a fool hath a price in his hand to get wisdom, but he wants a heart. Oh that men would beware of this hartlesnesse, and take heed of losing their price by which they might get wisdom.  
Now I come to speak of the occasions of doing good. And these are either in others or in out selves. First, in others, and that for their soul & body. Sometimes a man shall find a kind of tractableness in those with whom he hath to deal that their ears stand open, and they are ready to drink in an exhortation or reproof by reason of some affliction that is upon them, or some need they have of our help, or such like occasion. Here is time for a kind and sound admonition, than a man ought in all love, and yet with all plainness to follow the occasion, striking (as our proverb is) whilst the iron is hot, speaking when he sees him in the melting vain, ready to take all well, and in good part. And so Elihn notes, that when a man is bought to his death bed, and to abhor all worldly delights, than his ears are bored, and then there is work for an interpreter. Before the bones clattered, and the mourners looked for the funeral, an interpreter was despised, but now his words are observed. Thus a man may do much good to his neighbours or servants soul, if he wait for a time when he is fit to receive admonition, & then give it him, as the husbandman in dry weather waits for a shower of rain, and then sets in his plow. Again, for the body, sometimes one shall meet with one that hath true need, that is in distress for his bodily estate, and doth indeed want relief. This is an occasion and fit time to show liberality. Now a man must open his purse, and be ready to give freely, I mean not, that every time a man meets a beggar he should be giving (for to those a man should not give, but in the very extremity of necessity) but if our brother hath been afflicted by any loss through fire, or such like (that he do not make himself needy by idleness, but it comes upon him by some hand of God) here is an object fit for mercy, and here one may by seasonably liberal, here is an altar, offer the Sacrifice of alms upon it, which is a thing wherewith God is well pleased. Some other time, sparing may be more fit, but now is a season to be more free of gift and open handed. There is an occasion of doing good offered in others wherein I have named these two particulars that every man might accordingly take notice of other like. Then there is also occasion of doing good offered in one's self, whether by some outward thing, that befalls him, or by some inward stirring of the mind and affections As outwardly when a time comes in, wherein we have received some more special benefit, this should provoke us to more thankfulness by remembrance of the benefit. Thus this time of Christ's nativity should (if any way) be celebrated, that it might turn to an occasion of more hearty thanksgiving, & more true obedience unto Christ that gave himself for our sins, and took our nature upon him that in it he might bear our iniquities. So when we be in the enjoying of gods creatures, whilst we be eating & drinking or such like, here is a special season to lift up the heart to God, & to kindle a flame of praise by this fuel, that our thanks might be so much the more earnest, by how much we have a more present feeling of God's mercy, and do even taste how good he is. On the other side a man is sometimes pressed with a sore cross & affliction that pincheth his soul, here is a very fit occasion of humbling one's self, and examining one's heart. For in these afflictions god calls to humiliation for the most part, which duty being performed after a man may rejoice in his affliction. But whiles the burden of the cross is heavy here is a notable means to further one in the work of humiliation, and if one can take the time when God smites he may (at least he ought) cause his heart to stoop before him with more ease, then when he was at more ease, for his body. Again, sometimes a man hath a more inward stirring of his affections which he cannot have at an other time. This must be followed greedily taken, sometimes at the sermon, or upon some other occasion, a man hearing or thinking of his sin, and the punishment due thereunto, have a kind of pricking in his heart, and some touch of remorse within him, his conscience begins to tell him that all is not well, & he grows to some orderly conclusion: Sure I will now be sorry for this fault, & amend it. Now if one will follow this motion, & go after god when he calls (for this is one of his inward callings) and not shoulder it out with fond mirth, but nourish it by a plain confession of his sin to God, & an hearty begging of grace & strength from him to do that which he now sees he should do; this will come to godly sorrow, and so to repentance, but else if he choke it and quench it, it will vanish, and the heart will be more hard frozen in the dregs of sin. So that if there be any whose heart at this time at the speaking of these words, whose soul smites him for his swearing, lying, sabbath breaking, whoredom, drunkenness, gameming, covetousness, railing, or the like sin, let him when he is gone out of the Church, cast himself down in the presence of God, confess this his sin or sins freely without dissembling, labour to be more sorrowful for them then ever he was, and pray to god to pull him out of this mire. This if he do, he shall take the time, he shall be a convert, the Lord will receive him, as the unthrifty prodigal son was received, & by redeeming the time he shall find redemption to his soul. But if he despise this admoniton of God, his soul shall be more seared then before, his heart shall be delivered to a greater of hardness and senselessness then ever before, & so be further of from repentance & life. But alas, the frantic dealing of men in this case is too palpable, & to be straunged at, when God's word strikes upon them, when they feel the keenness of it, when the threatenings have cut, so that they smart for it; then they run to dicing, carding, drinking, dancing, etc. as it were of set purpose to drive away the spirit of God that was coming towards them to heal their soul. None is so mad to take such courses for his body, that when he feels the sore to smart, then to run from the Physician, and cover it over with a clout, or strive to forget it, yet for their fowls a number deal so sencelesly in this thing as much as in any other, verifying that name which the holy Ghost hath given unto him, when he terms mad men. For it is a property peculiar to a mad man that feeling pain he will hate the Physician & run away from him that would help. Oh, that those of us which have hitherto been so mad would return now to our right minds, & to God to be healed. Again, sometimes a man's heart is stirred up with an inward and secret rejoicing or gladness. Then saith S. james. 
james. 5.13  If any man be merry let him sing Psalms. Now he shall do it with a cheerful courage indeed. And therefore David would in such a case rise at midnight to sing a Psalm rather than he would lose the season when it would relish with him so well. Sometimes also, a man or a woman shall feel a secret pensiveness growing over his heart, so that it even melts as the ground that thaws after a frost, & he could even weep abundantly, tears offer themselves in a full measure. Here is an excellent occasion of renewing one's repentance. Now whatever be ones company, whatever be the matter in hand, except it be of absolute necessity, let him leave it of, and betake him to his chamber or some secret, now let him fall on his knees, now let him open his mouth and acknowledge his sins against himself, giving vent to his grief, and turning all to Godly sorrow, whatsoever the occasion was at first. Thus if any body do, his repentance shall receive a notable increase. But if he pass it over, his heart will not answer his desire an other time. Furthermore sometimes a man's heart is earnestly moved with some hungry desire to enjoy some grace of God, and great longing after some christian virtue. Now let him in the heat & flame of his desire address himself to prayer. Than one shall send up such piercing cries, and give such aloud knock against the gates of Christ's mercy, that he can not choose but hear, and send one back with an alms, as it were. Thus he redeems the time. But else his desires will be so cold & chill at an other time that he shall scarce thrust a petition out of his lips, & then these drop down at his feet, and do him little good. And thus in every other thorough the turning of our affections we must follow gods spirit, yea, or nature when it leads us, wisely turning all to spiritual uses. And thus you may perceive what it is to redeem the time, and how it may be attained. Now let us come to some brief application of the point.  
First, 
Use.  this point thus explained meets with a number of imperfections even in the best, & him that is most careful of his ways, of which we are now to take notice, & purpose amendment, if we have not hitherto considered of them. For this is a fault to which a man (even in a good measure spiritual) is subject for want of redeeming the time, that he comes to that lazy pass now and then as he hath nothing to do, nothing where about to settle himself. It is a carnal unsettledness in a christian to be so negligent of his time, as that he should have any minute of time which he knows not how to bestow upon some good and profitable use. The Lord offers such a multitude of occasions to do and receive good that if we could with wisdom take them, there is no hour passeth us, in which we might not do or get some good. And if there be nothing else yet this is something where about he hath good occasion to be busied even to fall out with himself, because he hath nothing (I mean he sees nothing that he hath) to do. Sometimes if men see their servants standing idle & unbusied, they can ask them with a kind of indignation; what? Can you find you nothing to do? And sure the Lord might come with this question divers times to us, and say as it is in the parable: Why stand you all the day idle? ask whether the world were so empty of occasions, & ourselves so perfectly well, as that we can find nothing to do? But there is no hour passeth us which we should not find fit for some good thing, if we could catch the opportunity before it be turned, and did not harm ourselves for want of diligent redeeming the time. Yet there are other faults of which christians are to be warned. As to begin with the last first: How many be there that are so stuffed with worldly businesses, and yet are greedy of more, as that they cannot find leisure one hour in a day, nay scarce in a week, to bestow upon reading, praying, meditating or conferring. Yea, as though time were made for nothing but to seek wealth & transitory things so this the chiefest of their care. It appears that such labour not for conscience but for gain, because they cannot break of ordinary labours so long, as well to perform ordinary duties of religion. Many may say (with grief enough if they did well) that their hands are so full of the world as that they can scarce thorough the week take the Bible into their hands to read any thing therein, unless perhaps it be in the church at some public meeting. Thus men which are born to a better inheritance are content to wear out themselves in the earth, as if they were to perish in the earth with other base creatures. Here is one fault to be amended then, let no christian bestow so much time in the world, as that he can not find sufficient to seek heaven & the things thereof. Then for the matter of sports, me thinks some christians should even shrink before the word of reproof comes to them, when they may think of so many hours spent such a day at bowels, so many, it may be, the next day in shooting, so many the third day in shovel board, or the like exercises, happily in themselves not unlawful, & when they come to reckoning for religious exercises, the count comes in very slowly, by the minutes or quarters, some half quarter of an hour or there about bestowed such a day in praying alone, and some three or four days after about a quarter of an hour in reading, & (it may be) the next week, some half quarter more in meditation. And thus if the expenses of time were written in our bebt books, as they be in Gods, we might even blush to read, so many items, for pleasure & sport, and scarce one or two in a side for private religious exercises. Then for our words: May we not hang down our heads with shame to think that god made our tongues, and we speak scarce one word in an hundred to his glory. Idle words: Even many of those whom we are to regard as christians count them no faults, never come to repent for them. It was but a word out of the way, say they. But this power to speak (being a gift peculiar to men above all beasts) ought to be more preciously regarded, then that that it should be abused for base trifles. Then for idle thoughts; who makes question of them almost? Alas, we do not remember that God hath searching eyes and fierce, which pierce into the depth of one soul. We dream that thoughts are not so much, and spare ourselves in our unthriftiness when we should deal more religiously with ourselves. Lastly, some might be reproved for too long lying in bed, & spending more hours in slugging or sleeping, than health & strength do repuire. Many perhaps will think that it is left to their own pleasure, and that the Preacher is too busy, if he take upon him to teach them when to rise, as though it were no fault to oversleepe themselves. In deed some old and sickly men's bodies must take it when they may, but for the greatest part of men, if they knew what good the first half hour of the early morning spent in religious exercises would, bring them, they would not love sleep so well, as for it to neglect them. It is well said: He that seeks me early shall find me, and it may well be literally understood. Therefore brethren, there is none but may see a fault in himself in these respects, some or all of them, and happy is he that resolves to mend it. Therefore if you will take good counsel, do thus when you come home. Think, alas, if time must be reckoned for, & should be redeemed; How far am I behind hand with God, that (what for sleep, what for play, what for idle babbling, what for vain thoughts, and excessive worldliness) I cannot make a good account of the fortieth, yea, of the hundredth part of my time? And then grieve because thou hast been such an unthrift of time, & now begin carefully to spare before all be gone. But now here is a reproof more sharp for some others that are not willing to hear of that ear, tell them they must not spend a whole day, or a whole night in playing & sporting. What not at Christmas, (say they?) why you are too precise: well, but yet vouchsafe to consider a little what God speaks. Thou sayest: this is too much preciseness, and so saith the world; but the Apostle bids to walk precisely or warily, redeeming the time. And he that will take time to card or dice, and to use lawful recreations immoderately (I mean so as to be at his play the greater part of the day, and it may be some, if not the most of the night too) shall pay full dearly for it. Either he must repent, & undo this with much grief and sorrow of heart or else he must smart for it hereafter worse in hell. I would not deal over sharply with thee: but take God's loving admoniton, and let him have one tenth part of the four & twenty hours, yea more a good deal then so, now that thou hast more leisure then ordinary.  
And here is yet a kind of people that are to be more rigorously handled, such as are all gamesters, that spend no one hour waking but upon pleasure. The world calls them scattergood's, and the Lord will call them scatter-houres, that do misspend both goods & hours. Such (let them think of themselves how they will) as do make gaming the greatest part (if not all) of their occupation, must be content to hear that they have no portion in heaven, as they can keep no portion in earth. How can one have treasure in heaven, that never laid up any there. If God hate a gamester, so that he will not give him good clothes to his back (now he hath threatened that he shall be clothed with rags) he will much less afford them a seat in heaven. And howsoever for a time they may ruffle it out, & be clad better than their more laborious neighbours, yet this trade will surely undo them. For they have brought this peril upon themselves, that either God must not be true, or they must not be rich, he must for faite his truth, or they their goods, besides their name and soul: wherefore let such as have hitherto given their days to such an unsanctified, and inordinate course, surcease from the practice of their lewdness, and both in conscience for their soul's sake, & in discretion for their goods sake, resolve to become better husbands of time, lest their gaming on earth bring beggary to their latter days, and damnation to their souls for ever. Lastly, let all good Christians be admonished to make precious account of their time, and with much carefulness to take the seasons and opportunities of God, according as they have heard it is their duty. Christians either indeed purpose to learn, or else make a show of such a purpose when they come to church, Ah, that we might all learn this thrift, and practise it as we have heard. Begin to day, and hold on still, now is a time of remembering the most admirable work of Christ's incarnation, when he was made flesh of the Virgin, to purge us from sin, and save us from wrath by the shedding of his blood, and sufferings which he endured in his flesh. Give not all (ah, why should we give any of it?) this time to play, chiefly to bezelling, surpheting, or wantonness, but take some space to consider of the greatness of this benefit, and to be thankful proportionably thereunto. I would I might hope to prevail with any by this exhortation, but howsoever it is needful to be spoken, that none may have occasion to pretend ignorance, you see or might see your duties in this behalf, and in practising the same shall find the benefit of it. But fools will scorn admonition, and those that have abandoned themselves to lust, will not be entreated to pull their necks from out their hard yoke, and to serve a better Master. Nay, so foolish are a number, that they think to do Christ great honour in spending the day, whereon they imagine that he was borne, and some few that follow it in more than ordinary riot and sinful excess: as though he were a God that loved iniquity; and were delighted with drinking and swilling, and gaming, and swearing, and surpheting, and all disorder. But those that know Christ, know full well that he is not pleased with such pranks. Wherefore if we will spend a day to Christ, spend it more religiously, and soberly then all other days, not more profanely and luxuriously. We should never forget his birth, but when we observe some special time of remembering it, show that we remember his goodness by doing good, more honour to his name, not by committing more rebellion against him. And to conclude, as at this time, so at all times let all men that would have their souls well furnished with inward substance, play the good husbands in taking time and opportunity whensoever we find any fit occasion of getting or doing good, in ourselves or others, let it not slip, but lay hold upon it, and use it. It is joyful to think (if we could think of it seriously) what commodity this thrift would bring, how much knowledge and godliness might he get that would keep his tongue and heart carefully to good matters? What a large treasure of good works might he have, that would be ready whensoever his neighbour's necessity called for help, to stretch out his hand for his relief? And when he saw him fit for an admonition would wisely bestow it upon him? How full of grace should his old age and sickness be, that would give his health to God, and his first years to the service of his soul? How great acquaintance might he get in the palace of wisdom, that would come to her at her first call, and enter so soon as the doors were set open? How many sins might a man leave, and how much power should he get over all sin that when his heart smites him, would turn to God by prayer and confession? What great grace would affliction bring, if a man would settle himself to humiliation, and gauging his heart in time of affliction? How much thankfulness might he have that would lift up his heart to God in the fruition of every blessing? How many fervent prayers might be store up in heaven, that would not foreslow time, when he feels his desires earnest? How comfortably might we weep over Christ, and how plentifully, that would take the tide of tears, and turn all pensiveness to this use? And how many sweet and cheerful Psames might a Christian sing, if he would turn all his mirth into a Psalm, and offer it up to God? Oh, what a large increase of grace would this care bring, how should his soul thrive that would be thus husbandly? Surely as the common speech hath commended a little land well tilled, before much more ground that is carelessly dressed: so the weaker means with this care, would be more available to enrich the heart, then are the strongest without it. It is not the greatness of ones living that makes one rich, but the good employing, and wary husbanding of it. So it is not the greatness of the means, but the diligent redeeming of time, to make use of the means that makes the soul wealthy. But if great means join with great care, the increase will be so much the more large, as a large living with good husbandry. But alas, hence comes it that some in the store of all good means of Salvation are very beggars and bankrupts, because of their negligence to take the time and fit season. They let pass all good opportunities, and care not for any occasion for the soul, and how can their soul thrive? Wherefore let every true hearted Christian learn this wisdom and practise it, as ever he desires to store his soul with that wealth which will make him glorious in the eyes of God, and much set by even in heaven among the Angels. And thus much for this time, and this duty of redeeming the time.  
FINIS.