Practical Discourses UPON THE CONSIDERATION OF Our Latter End; AND THE Danger and Mischief OF Delaying Repentance.  
By ISAAC BARROW, D. D. Late Master of Trinity College in Cambridge.  
Formerly Published by his Grace, JOHN Lord Archbishop of Canterbury.  
LONDON, Printed by J. H. for B. Aylmer, at the Three Pigeons, against the Royal-Exchange, in Cornhill, 1694.   

THE Bookseller's Advertisement.  
THE usefulness of short Practical Discourses, which are of small Price, and the good Reception which the late small Volume of Discourses concerning Industry, By the Learned Author of these has found; have induced me to Re-print these in the like manner, from the Third Volume of his Works in Folio; for the Use of those who have not that, and cannot so well reach the Price of it. I wish the author's Pious Design in these Writings may be promoted hereby,  
B. A.   

ADVERTISEMENT.  
NEwly Printed, the Holy Bible, containing the Old Testament and the New; with Annotations and Parallel Scriptures. To which is annexed, the Harmony of the Gospels: As also the Reduction of the Jewish Weights, Coins and Measures, to our English Standards; And a Table of the Promises in Scripture; by Samuel Clark, Minister of the Gospel. Printed in Folio of a very fair Letter, the like never before in One Volume.  
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SERMON I. The Consideration of our latter End.  PSALM XC. 12. So teach us to number our days, that we may apply our hearts unto wisdom. 
THIS Psalm is upon several peculiar accounts very remarkable; for its antiquity, in which it perhaps doth not yield to any parcel of Scripture; for the eminency of its Author, Moses the Man of God; the greatest of the ancient Prophets (most in favour, and (as it were) most intimate with God:) 'Tis also remarkable for the form and matter thereof, both affording much useful instruction. In it we have a great Prince, the Governor of a numerous People sequestering his Mind from the management of public Affairs to private Meditations; from beholding the present outward appearances, to considering the real nature and secret causes of things; In the midst of all the Splendour and Pomp of all the stir and tumult about him he observes the frailty of humane condition, he discerns the Providence of God justly ordering all; this he does not only in way of wise consideration, but of serious devotion, moulding his observations into pious acknowledgements, and earnest Prayers to God; thus while he casts one eye upon Earth viewing the occurrences there, lifting 〈◊〉 the other to Heaven; there seeing God's all governing Hand, thence seeking his gracious Favour and 〈◊〉. Thus doth here that great and good Man teach us all, (more particularly men of high Estate, and much Business) to find opportunities of withdrawing their thoughts from those things, which commonly amuse them (the Cares, the Glories, the Pleasures of this World) and fixing them upon matters more improvable to devotion; the transitoriness of their Condition, and their subjection to God's just Providence; joining also to these Meditations suitable acts of Religion, due acknowledgements to God and humble Prayers. This was his practice among the greatest encumbrances that any Man could have; and it should also be ours. Of those his devotions, addressed to God, the Words are part, which I have chosen for the subject of my meditation and present discourse; concerning the meaning of which I shall first touch somewhat; then propound that observable in them, which I design to insist upon.  
The Prophet David hath in the 39th Psalm a Prayer very near in words, and of kin (it seems) in sonse to this here; Lord, prays he, 
Psa. 39 4.  Make me to know my end, and the measure of my days, what it is, that I may know how frail I am: Concerning the drift of which place, as well as of this here, it were obvious to conceive, that both these Prophets do request of God, that he would discover to them the definite term of their life (which by his decree he had fixed, or however by his universal prescience he did discern; concerning which we have these words in Job, see mais 
Job 14. 5.  days are determined, the number of his months are with thee, thou hast appointed his bounds, that he cannot pass) we might, I say, at first hearing be apt to imagine, that their Prayer unto God is, (for the comfort of their mind burdened with afflictions, or for their better direction in the management of their remaining time of life) that God would reveal unto them the determinate length of their life. But this sense, which the Words seem so naturally to hold forth is by many of the Fathers rejected; for that the knowledge of our lives determinate measure is not a fit matter of Prayer to God; that being a secret reserved by God to himself, which to inquire into savours of presumptuous curiosity; the universal validity of which reason I will not debate; but shall defer so much to their judgement, as to suppose that the numbering of our days (according to their sense) doth here only imply a confused indefinite computation of our days number, or the length of our life; such as, upon which it may appear, that necessarily our life cannot be long (not according to the account mentioned in this Psalm (the same with that of Solon, in Herodotus) above seventy or eighty Years, especially as to purposes of health, strength, content) will probably by reason of various accidents, to which it is exposed, be much shorter (seven or ten Years according to a moderate esteem) may possibly, from surprises undiscoverable, be very near to its period; by few instants removed from death (a Year, a Month, a Day, it may be somewhat less.) This I shall allow to be the Arithmetic that Moses here desires to learn; whence it doth follow that teaching (or making to know, so it is in the Hebrew) doth import here (as it doth otherwhere frequently in Scripture) God's affording the Grace to 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ad Apoll. p. 202.  
Quis est tam stultus, quamvis sit adolescens, cui sit exploratum se vel ad vesperum esse victurum. Cic. de Son.   know practically, or with serious regard to consider this state and measure of our life (for in speculation no Man can be ignorant of humane life's brevity and uncertainty; but most Men are so negligent and stupid, as not to regard it sufficiently, not to employ this knowledge to any good purpose.) This Interpretation I choose, being in itself plausible enough, and countenanced by so good authority; yet the former might well enough (by good consequence, if not so immediately) serve my design: Or be a ground able to support the discourse I intent to build upon the Words; the subject whereof briefly will be this, that the consideration of our lives certain and necessary brevity and frailty, is a mean proper and apt to dispose us toward the wise conduct of our remaining life; to which purpose such a consideration seems alike available, as the knowledge of its punctual or definite measure; or more than it; upon the same, or greater reasons.  
As for the latter clause, that we may apply our hearts to wisdom; 'tis according to the Hebrew, And we shall bring the heart to wisdom; implying, the application of our hearts to wisdom to be consequent upon the skill and practice (bestowed by God) of thus computing our days. As for wisdom, that may denote either sapience, a habit of knowing what is true; or prudence, a disposition of choosing what is good; we may here understand both, especially the latter; for, as Tully saith of 
De fin. II. p. 95.  Philosophy, Omnis summa Philosophioe ad beate vivendum refertur, The sum or whole of Philosophy refers to living happily; so all Divine Wisdom doth respect good practice. The word also comprehends all the consequences and adjuncts of such wisdom 
Natura dedit usuram vitae, tanquam pecuniae, nulla praestituta die. Tusc. quaest. I. p. 326.  (for so commonly such words are wont by way of metonymy to denote, together with the things primarily signified, all that naturally flow from or that usually are conjoined with them) in brief (to cease from more explaining that, which is in itself conspicuous enough) I so understand the Text, as if the Prophet had thus expressed himself: Since, O Lord, all things are in thy hand, and Sovereign disposal; since it appears that Man's life is so short and frail, so vexatious and miserable, so exposed to the just effects of thy displeasure; we humbly beseech thee, so to instruct us by thy Wisdom, so to dispose us by thy grace; that we may effectually know; that we may seriously consider the brevity and uncertainty of our lives durance; whence we may be induced to understand, regard, and choose those things which good reason dictates best for us; which according to true Wisdom, it most concerns us to know and perform. From which sense of the words we might infer many useful documents, and draw matter of much wholesome discourse; but passing over all the rest, I shall only insist upon that one point, which I before intimated, viz. that the serious consideration of the shortness and frailty of our life is a proper instrument conducible to the bringing our hearts to Wisdom, to the making us to discern, attend unto, embrace and prosecute such things as are truly best for us; that it is available to the prudent conduct and management of our life; the truth of which proposition is grounded upon the divine Prophet his opinion: he apprehended such a knowledge or consideration to be a profitable means of inducing his heart to Wisdom; wherefore he prays God to grant it him in order to that end; supposing that effect would proceed from this cause. And that it is so in way of reasonable influence I shall endeavour to show by some following reasons.  
1. The serious consideration 
1 John 1. 17. Love not the world; for — the world passeth away, and the desire thereof.  of our life's frailty and shortness will confer to our right valuation (or esteem) of things, and consequently to our well-placing, and our duly moderating our cares, affections and endeavours about them. For as we value things, so are we used to affect them, to spend our thoughts upon them, to be earnest in pursuance or avoiding of them. There be two sorts of things we converse about, good and bad; the former, according to the degree of their appearance so to us (that is, according to our estimation of them) we naturally love, delight in, desire and pursue; the other likewise in proportion to our opinion concerning them, we do more or less loath and shun. Our Actions therefore being all thus directed and grounded, to esteem things aright both in 
Primum est, ut quanti quidque sit judices; secundum, ut impetum ad illa caplas ordinatum temperatumque; tertium, ut inter impetum tuum, actionemque conveniat, ut in omnibus istis tibi ipsi consentias. Sen. Epist. 89.  kind and degree (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to assign every thing its due price, as Epictetus speaks; quanti quidque sit judicare, to judge what each thing is worth as Seneca,) is in order the first, in degree a main part of wisdom; and as so is frequently by wise men commended. Now among qualities that commend or vilify things unto us, duration and certainty have a chief place; they often alone suffice to render things valuable or contemptible. Why is Gold more precious than Glass or Crystal? why prefer we a Ruby before a Rose, or a Gillyflower? 'tis not because those are more serviceable, more beautiful, more grateful to our senses than these (it is plainly otherwise) but because these are brittle and fading, those solid and permanent; these we cannot hope to retain the use or pleasure of long; those we may promise ourselves to enjoy so long as we please; whence on the other side is it, that we little fear or shun any thing how painful, how offensive soever, being assured of its soon passing over, the biting of a flea, or the prick in letting blood? The reason is evident; and that in general nothing can on either hand be considerable (either to value or disesteem) which is of a short continuance. Upon this ground therefore let us tax the things concerning us whether good or bad, relating to this life, or to our future state; and first the good things relating to this life; thence we shall be disposed to judge truly concerning them, what their just price is, how much of affection, care and endeavour they deserve to have expended on them. In general, and in the lump concerning them all St. Paul tells us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the shape or fashion (all 
1 Cor. 7. 31.  that is apparent or sensible) in this present world doth flit, and soon give us the go-by: We gaze awhile upon these things, as in transitu, or intra conspectum; as they pass by us, and keep awhile in sight; but they are presently 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Epig. Anthol.   gone from us, or we from them. They are but like objects represented in a Glass; which having viewed awhile, we must shortly turn our backs, or shut our eyes upon them, than all vanishes and disappears unto us. Whence he well infers an indifferency of affection toward them; a slackness in the enjoyment of them to be required of us; a using this world, as if we used it not; a buying, as if we were not to possess; a weeping, as if we wept not; and a rejoicing, as if we rejoiced not; a kind of negligence and unconcernedness about these things. The world (saith 

1 John 2. 17.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,   St. John) passeth away, and the desire thereof; whatever seemeth most lovely and desirable in the World is very flitting; however our desire and our enjoyment thereof must suddenly cease. Imagine a man therefore possessed of all worldly goods, armed with power, flourishing in credit, flowing with plenty, swimming in all delight (such as were sometime Priamus, Polycrates, Croesus, Pompey) yet since he is withal supposed a man and mortal; subject both to fortune and death; none of those things can he reasonably conside, or much satisfy himself in; they may be violently divorced from him by fortune, they must naturally be loosed from him by death; the closest union here cannot last longer than till death us depart; wherefore no man upon such account can truly call or (if he consider well) heartily esteem himself happy; a man cannot hence (as the 
Eccl. 1. 3, etc.  most able judge, and trusty voucher of the commodities doth pronounce) receive profit or content from any labour he taketh (upon these transitory things) under the sun. Why then (let me inquire) do we so cumber our heads with care, so rack our hearts with passion, so wast our spirits with incessant toil about these transitory things? why do we so highly value, so ardently desire, so eagerly pursue, so fond delight in, so impatiently want, or lose, so passionately contend for and emulate one another in regard to these bubbles; forseiting and foregoing our homebred most precious goods, tranquillity and repose, either of mind or body, for them? Why erect we such mighty fabrics of expectation and confidence upon such unsteady sands? Why dress we up these our Inns, as if they were 

Commorandi natura nobis diversorium dedit, non habitandi locum. Cic. de Sen.  
1 Pet. 2. 11. 1.  
Heb. 13. 11. 11. 15.  
1 Chron. 29. 15.  
Job 14. 1.  
Psal. 78. 39  
Jam. 4. 14.  
Isa. 64. 6.  
Psal. 102. 3. 90. 5. 9 103. 15. 39 5. 144. 4. 119. 19  
Psal. 103. 15.  
Isa. 40. 6.   our homes, and are as careful about a few night's lodging here, as if we designed an everlasting abode (we that are but sojourners and pilgrims here, and have no fixed habitation upon earth; who come forth like a flower, and are soon cut down; flee like a shadow, and continue not; are winds passing away, and coming not again; who fade all like a leaf, whose life is a vapour appearing for a little time, and then vanishing away; whose days are a handbreadth, and age as nothing; whose days are consumed like smoke, and years are spent as a tale. Who whither like the grass, upon which we feed; and crumble as the dust, of which we are compacted; for thus the Scripture by apposite comparisons represents our condition) yet we build (like the Men of Agrigentum) as if we were to dwell here for ever; and hoard up, as if we were to enjoy after many ages; and inquire, as if we would never have done knowing? The Citizens of Croton (a Town in Italy) had a manner (it is said) of inviting to Feasts a Year before the time, that the Guests in appetite and garb might come well prepared to them; do we not usually resemble them in this ridiculous solicitude and curiosity; spes inchoando longas, commencing designs, driving on projects, which a longer time than our life would not suffice to accomplish? How deeply do we concern ourselves in all that is said or done; when the morrow all will be done away and forgotten? when (excepting what our duty to God, and charity towards men requires of us, and that which concerns our future eternal state) what is done in the World, who gets or loses, which of the spokes in fortune's wheel is up, and which down, is of very little consequence to us. But the more to abstract our minds from, and temper our affections about these secular matters, let us examine particularly by this standard, whether the most valued things in this World deserve that estimate which they bear in the common Market, or which popular opinion assigns them.  
1. To begin then with that which takes chief place, which the World most dotes on, which seems most great and eminent among men; secular state and grandeur, might and prowess, honour and reputation, favour and applause of men, all the objects of humane pride and ambition; of this kind, St. Peter thus pronounces; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Pet. 2. 24.  All the glory of the men is as the flower of the grass; the grass is dried up, and the flower thereof doth fall off; 'tis as the flower of the grass, how specious so ever, yet the most fading and failing part thereof; the grass itself will soon wither, and the flower doth commonly fall off before that. We cannot hold this flower of worldly glory beyond our short time of life; and we may easily much sooner be deprived of it: Many tempests of fortune may beat it down, many violent hands may crop it, 'tis apt of its self to fade upon the stalk; however the Sun (the influence of age and time) will assuredly burn and dry it up, with our life that upholds it. Surely 
Psal. 62. 9  (saith the Psalmist) men of low degree are vanity, and men of high degree are a lie: Men of high degree; the mighty Princes, the famous Captains, the subtle Statesmen, the grave Senators; they who turn and toss about the World at their pleasure; who, (in the Prophet's 
Isa. 14. 17.  language) make the Earth tremble, and shake Kingdoms: Even these, they are a lie; (said he, who himself was none of the least considerable among them, and by experience well knew their condition, the greatest and most glorious Man of his time King David.) They are a lie; that is, their state presents something of brave and admirable to the eye of Men; but 'tis only deceptio visus; a show without a substance; it doth but delude the careless spectators with false appearance; it hath nothing under it solid or stable; being laid in the balance (the royal Prophet there subjoins; that is, being weighed in the scales of right judgement, being thoroughly considered) it will prove lighter than vanity itself; it is less valuable than mere emptiness, and nothing itself; that saying sounds like an hyperbole, but it may be true in a strict sense: Seeing, that the care and pains in maintaining it, the fear and jealousy of losing it, the envy, obloquy and danger that surround it, the snares it hath in it, and temptations inclining men to be puffed up with Pride, to be insolent and injurious, to be corrupt with pleasure (with other bad concomitants thereof) do more than countervail whatever either of imaginary worth or real convenience may be in it. Perhaps could it without much care, trouble and hazard continue for ever, or for a long time, it might be thought somewhat considerable; but since its duration is uncertain and short; since man in honour abideth not, but is like the beasts that perish; that they who 
Psal. 82. 6.  look so like Gods, and are called so, and are worshipped as so, yet must 
Psal. 49. 12, etc.  die like (like men, yea like sheep shall be laid in the grave;) Since, as 'tis said of the King of Babylon in Esay; their pomp must be brought 
Isa. 14. 11.  down to the grave, and the noise of their viols; the worm shall be spread under them, and the worm shall cover them; seeing that a moment of time shall extinguish all their lustre, and still all that tumult about them; that they must be disrobed of their Purple, and be clothed with Corruption; that their so spacious and splendid Palaces must soon be exchanged for close darksome Coffins; that both their own breath, and the breath of them who now applaud them must be stopped; that they who now bow to them, may presently trample on them; and they who to day trembled at their presence, may the morrow scornfully insult upon their memory: Is this the man (will they say, as they 
Isa. 14. 16.  did of that great King) who made the Earth to tremble; that did shake Kingdoms; that made the World as a Wilderness; and destroyed the Kingdoms thereof? Since this is the fate of the greatest, and most glorious among Men, what reason can there be to admire their condition; to prise such vain and short-lived preeminences? For who can account it a great happiness to be styled and respected as a Prince, to enjoy all the Powers and Prerogatives of highest dignity for a day, or two; then being obliged to descend into a sordid and despicable Estate? Who values the fortune of him that is brought forth upon the Stage to act the Part of a Prince; though he be attired there, and attended as such; hath all the garb and ceremony, the ensigns and appurtenances of Majesty about him; speaks and behaves himself imperiously; is flattered and worshipped accordingly; yet, who in his heart doth adore this Idol; doth admire this mockery of greatness? Why not? because after an hour or two the Play is over, and this Man's reign is done. And what great difference is there between this and the greatest worldly state? between Alexander in the History, and Alexander on the Stage? Are not (in the Psalmist's account) all our 
Psal. 90.  years spent as a tale that is told; or, as a Fable, that is acted? This in comparison of that, what is it at most, but telling the same story, acting the same Part a few times over? What are a few years more than a few hours repeated not very often? not so often as to make any considerable difference; so a great Emperor reflected: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what (said he) 
Anton. IU. 50.  doth the age of an infant, dying within three days, differ from that of Nestor, who lived three ages of men; since both shall be passed, and ended; both 
Sen. Ep. 99 24.  than meet, and thereby become equal; since considering the immense time that runs on, and how little a part thereof any of us takes up (juvenes & senes in oequo sumus) we are all alike young and old; as a drop and a Pint bottle in compare to the Ocean are in a sort equal, that is, both altogether 
Mihi ne diuturnum quidem quidquam videtur. in quo est aliquid extremum, etc. Cic. the Senect.  inconsiderable. Quid enim diu est, ubi sinis est? saith St. Austin: what can be long that shall be ended; which coming to that pass is as if it never had been? Since then upon this account (upon worldly accounts, I speak all this; and excepting that Dignity and Power may be Talents bestowed by God, or advantages to serve God, and promote the good of Men; excepting also the relation Persons justly instated in them bear to God as his Deputies and Ministers; in which respects much reverence is due to their Persons, much value to their Places; even the more, by how much less their present outward Estate is considerable, and because at present they receive so slender a reward for all their cares and pains employed in the discharge of their Offices; this I interpose to prevent mistakes, lest our discourse should seem to disparage, or detract from the reverence due to Persons in eminent Place. But since, under this caution) all worldly Power and Glory appear so little valuable, the consideration hereof may avail to moderate our affections about them; to quell all ambitious desires of them, and all vain complacencies in them. For why should we so eagerly seek and pursue such empty shadows, which if we catch, we in effect catch nothing; and whatever it is, doth presently slip out of our hands? Why do we please ourselves in such evanid dreams? is it not much better to rest quiet and content in any station wherein God hath placed us, than to trouble ourselves and others in climbing higher to a Precipice, where we can hardly stand upright, and whence we shall certainly tumble down into the grave? This consideration is also a remedy, proper to remove all regret and envy grounded upon such regards. For why, though suppose Men of small worth, or virtue should flourish in Honour and Power, shall we repine thereat? Is it not as if one should envy to a Butterfly, its 
Psal. 90. 6.  gaudy Wings; to a Tulip its beautiful colours, to the Grass its pleasant verdure; that Grass, to which in this Psalm we are compared; which in the morning flourisheth, and groweth up, in the evening is cut down and withereth? I may say of this discourse with the Philosopher, 
Ant. IV. iv. 50.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis a homely remedy (there may be divers better ones) yet hath its efficacy; for David himself made use thereof more than once: Be not, 
Psal. 49. 16. 73. 17. ●● 1.  saith he, afraid (or troubled) when one is made rich, when the glory of his house is increased; for when he dieth he shall carry nothing away, his glory shall not descend with him. I was (saith he again) envious at 
Prov. 23. 17.  the foolish, when I saw the prosperity of the wicked; but I went into the sanctuary, than understood I their end; surely thou didst set them in slippery places— how are they brought into desolation as in a moment: Thus considering the lubricity and transitoriness of that Prosperity, which foolish and wicked Men enjoyed, did serve to cure that envious distemper, which began to affect the good man's Heart.  
2. But let us descend from Dignity and Power (that is from names and shows) to somewhat seeming more real and substantial; to Riches; that great and general Idol, the most devoutly adored that ever any hath been in the World; which hath a Temple almost in every House, an Altar in every Heart; to the gaining of which most of the thoughts, most of the labours of Men immediately tend; in the Possession of which Men commonly deem the greatest Happiness doth consist. But this consideration we discourse about, will easily discover, that even this, as all other Idols, is nothing in the 
1 Cor. 8. 4.  World, nothing true and solid; Will (I say) justify that advice and verify that assertion of the Wiseman: 
Prov. 23. 5.  Labour not for riches, wilt thou set thy heart upon that which is not? it well applied will pluck down the high Places reared to this great Idol of Clay in Men's Hearts; will confute the common Conceits and Phrases, which so beautify Wealth; showing that whoever dotes thereon is more truly and properly styled a miserable Man, than a happy, or blessed one: For is he not indeed miserable, who makes lies his 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, E●atus, etc. pro divite. Hab. 2. 9  refuge, who consides in that which will deceive and disappoint him? The Prophet assures us so: Woe (saith the Prophet Habbakuk) woe be to him, who coveteth an evil covetousness to his house; that he may set his nest on high, that he may be delivered from the power of evil: Men (he implies) imagine by getting Riches, they have secured and raised themselves above the reach of all mischief? But ye see it was in the Prophet's judgement a woeful mistake. St. Paul 
1 Tim. 6. 19  doth warn Men (very emphatically) not to hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the uncertainty (or obscurity) of riches; intimating, that to trust in them, is to trust in darkness itself; in that wherein we can discern nothing; in we know not what. They are, we cannot but observe, subject to an infinity of chances, many of them obvious and notorious; more of them secret and unaccomptable: They make (the Wiseman tells us) themselves wings 
Prov. 23. 5.  (they need it seems no help for that) and fly away like as an eagle toward heaven (quite out of sight, and beyond our reach they of their own accord do swiftly fly away) however, should they be disposed to stay with us, we must fly from them; were they inseparably affixed to this life, yet must they together with that be severed from us; as we came naked of them into this World, so naked shall we return; As he came, saith the Preacher, s● 

Job 1. 21. 27. 19  
1 Tim. 6. 7.  
Eccl. 5. 21.   shall he go; and what profit (then) hath he that laboureth for the wind? From hence, that we must so soon part with riches, he infers them to be but wind; a thing not any-wise to be fixed or settled; which 'tis vain to think we can appropriate, or retain; and vain therefore greedily to covet or pursue: So the Psalmist also reasons it: Surely, every man (saith he) walketh in a vain show; 
Psal. 39 6.  surely they are disquieted in vain; he heapeth up riches, and knoweth not who shall gather them. Men, in his account, that troubled themselves in accumulating Wealth, did but idly delude themselves, fancying to receive content from such things, which they must themselves soon be separated from; and leave at uncertainties, to be disposed of they now not how: That which in his wise Son's esteem was sufficient to make a man hate all his labour under ●he Sun: Because, saith he, I shall 
Eccl. 2. 18.  ●eave it to the man that shall be after ●e, and who knoweth, whether he shall ●e a wise man or a fool? yet he shall ●ave rule over all my labour, wherein I have laboured, and wherein I have showed myself wise under the Sun: All, it seems, that we ●re so wise, and so industrious 
In his elaborant, quae sciunt nihil omnino ad se pertinere; serunt arbores, quae alteri seculo prosint. Cic. the Senect.  about; that we so beat our heads about, and spend our spirits upon, ●s at most but gaudium hoeredis; the joy of an heir, and that an uncertain one (for your Son, your Kinsman, your Friend may for all you can know die before you, or soon after you) 'tis but a being at great pains and charges in tilling the Land, and sowing and dressing it; whence we are sure not to reap any benefit to ourselves, and cannot know who shall do it.  
The rich man (St. James tells us) 
Jam. 1. 11.  as the flower of the grass shall he pass away; for the Sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion thereof perisheth; So also shall the rich man fade in his ways; all the comfort (we see by the Apostles discourse) and the convenience, all the grace and ornament that riches are supposed to yield will certainly wither and decay, either before, or with us; whenever the Sun (that is, either some extreme mischance in life, or the certain destiny of death) doth arise, and make impression on them. But our Saviour hath best set out the nature and condition of these things in that Parable concerning the man, who having 
Luke 12. 20.  had a plentiful crop of Corn, and having projected for the disposal of it, resolved then to bless himself, and entertain his mind with pleasing discourses, that having, in readiness and security, so copious accommodations, he might now enjoy himself with full satisfaction and delight; not considering, that though his Barns were full, his Life was not sure; that God's Pleasure might soon interrupt his Pass-time; that the fearful sentence might presently be pronounced: Thou fool, this night thy life shall be required of thee, and what thou hast prepared, to whom shall it fall? Euripides calls riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thing which much endears life; or makes men greatly love it; but they do not at all enable to keep it: There is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no price, or ransom equivalent to life; all that a man hath, he would give to redeem it, but it is a Purchase too dear for all the riches in the World to compass; so the Psalmist tells us, They that trust 
Psal. 49.  in their wealth, and boast themselves in the multitude of their riches, none of them can by any means redeem his brother, nor give to God a ransom for him; for the redemption of their soul is precious: They cannot redeem their Brother's soul, or life; nor therefore their own; for all souls are of the same value, all greatly surpass the price of gold and silver. Life was not given us for perpetuity, 
Luke 12 20.  but lent, or deposited with us; And without delay or evasion it must be resigned into the hand of its just Owner, when he shall please to demand it; and although righteousness may, yet riches (as the Wiseman tells us) cannot deliver 
Prov. 11. 4.  from death, nor at all profit us in the day of wrath. Could we probably retain our Possessions for ever in our hands; nay, could we certainly foresee some considerable long definite time, in which we might enjoy our stores, it were perhaps somewhat excusable to scrape and hoard, it might look like rational Providence, it might yield some valuable satisfaction; but since, Rape, congere, aufer, posside, statim relinquendum est; since, as Solomon tells 
Prov. 27. 24.  us, Riches are not for ever, nor doth the crown endure to every generation; yea, since they must be left very soon, nor is there any certainty of keeping them any time; that one day may consume them; one night may dispossess us of them, and our life together with them; there can be no reason why we should be solicitous about them; no account given of our setting so high a rate upon them. For who would much regard the having custody of a rich treasure for a day or two, then to be stripped of all, and left bare? To be to day invested in large domains, and to morrow to be dispossessed of them? No Man surely would be so fond, as much to affect the condition. Yet this is our case; whatever we call ours, we are but guardians thereof for a few days. 
Sen. Ep. 98.  This consideration therefore may serve to repress, or moderate in us all covetous desires, proud conceits, vain confidences and satisfactions in respect to worldly Wealth, to induce us (in Job's language) not to 
Job 31. 24.  make gold our hope, nor to say to the fine gold, thou art my confidence; not to rejoice because our wealth is great, and because our hand hath gotten much; to extirpate from our hearts that root of all evil, the love of Money. For if, as the Preacher thought, the greatest pleasure or benefit accrueing from them, is but looking upon them for a while, (what good, saith he, is there to the 
Eccl. 5. 11.  owners thereof, saving the beholding of them with their eyes?) if a little will, nay must suffice our natural appetites, and our present necessities; if more than needs, is but (as the Scripture teaches us) a trouble 

Eccl. 5. 12.  
1 Tim. 6. 9   disquieting our minds with care; a dangerous snare, drawing us into mischief and sorrow; if this, I say, be their present quality; and were it better, yet could it last for any certain, or any long continuance, is it not evidently better to enjoy that pittance God hath allotted us with 

Simplici cura constant necessaria, in delicias laboratur. Sen Ep 89.  
Matth. 6.   ease and contentation of mind; or if we want a necessary supply, to employ only a moderate diligence in getting thereof by the fairest 

Heb. 13. 15.  
1 Tim. 6. 8.  
Psal. 55. 26.   means, which with God's blessing promised thereto, will never fail to procure a competence, and with this to rest content; than with those in Amos, to pant after the dust of the 

Amos 2. 6.  
Hab. 2. 6.   earth; to lad ourselves with thick clay; to thirst insatiably after floods of gold, to heap up mountains of treasure, to extend unmeasurably our possessions, (joining house to 
Isa. 5. 8.  house, and laying field to field, till there be no place, that we may be placed alone in the midst of the earth; as the Prophet Esay doth excellently describe the covetous Man's humour) than, I say, thus incessantly to toil for the maintenance of this frail body, this flitting breath of ours? If Divine Bounty hath freely imparted a plentiful estate upon us, we should indeed bless God for it; making ourselves friends thereby 
Luke 16. 9  (as our Saviour advises us) employing it to God's Praise and Service; to the relief and comfort of our Brethren that need; but to seek it earnestly, to set our heart upon it, to rely thereon; to be greatly pleased or elevated in mind thereby, as it argues much infidelity and profaneness of heart, so it signifies much inconsiderateness and folly, the ignorance of its nature, the forgetfulness of our own condition, upon the grounds discoursed upon.  
3. Now, in the next place; for Pleasure, that great Witch, which so enchants the World, and which by its mischievous Baits so allures Mankind into sin and misery; although this consideration be not altogether necessary to disparage it (its own nature sufficing to that; for it is more transitory than the shortest life, it dies in the very enjoyment) yet it may conduce to our wise and good practice in respect thereto, by tempering the sweetness thereof, yea souring its relish to us; minding us of its insufficiency and unserviceableness to the felicity of a mortal creature; yea, it's extremely dangerous consequences to a soul, that must survive the short enjoyment thereof. Some persons indeed, ignorant or incredulous of a future estate; presuming of no sense remaining after death, nor regarding any account to be rendered of this life's actions, have encouraged themselves, and others in the free enjoyment of present sensualities, upon the score of our life's shortness and uncertainty; inculcating such Maxims as these: 
Lucr.   
Quem for'rs dierum cunque dabit. Appone, nec dulces amores [lucro Sperne puer, etc.  
— Brevis est hic fructus homullis;  
— post mortem nulla voluptas.  
Hor. l. 9  
Let us eat and drink, for to morrow we shall die; 
1 Cor. 15. 32.  because our life is short, let us make the most advantageous use thereof we can; because death is uncertain, let us prevent its surprisal, and be beforehand with it, enjoying somewhat, before it snatches all from us. The Author of Wisdom observeth, and thus represents these men's discourse: Our life is 
Sap. 2. 1, etc.  short and tedious; and in the death of a man there is no remedy; neither was there any man known to have returned from the grave:— Come on, therefore let us enjoy the good things that are present; let us speedily use the creatures like as in youth; let us fill ourselves with costly wine and ointments; and let no flower of the spring pass by us; let us crown ourselves with rosebuds before they be withered; let none of us go without his part of voluptuousness— for this is our portion, and our lot is this. Thus, and no wonder, have some men conceiving themselves beasts, resolved to live as such; renouncing all sober care becoming men, and drowning their reason in brutish sensualities; yet no question, the very same reflection, that this life would soon pass away, and that death might speedily attack them, did not a little quash their mirth, and damp their pleasure. To think, that this perhaps might be the last Banquet they should taste of; that they should themselves shortly become the feast of Worms and Serpents; could not but somewhat spoil the gust of their highest delicacies, and disturb the sport of their loudest jovialties; but, in Job's expression, make the meat in their bowels 
Job 20. 14.  to turn, and be as the gall of Asps within them. Those customary enjoyments did so enamour them of sensual delight, that they could not without pungent regret imagine a necessity of soon for ever parting with them; and so their very Pleasure was by this thought made distasteful and embittered to them. So did the Wiseman observe: O death, how bitter is the remembrance of thee to a man that liveth at rest in his possessions; unto the man that hath nothing to vex him; and that hath prosperity in all things; Yea (adds he) unto him that is yet able to receive meat: 
Ecclus 41. 1.  And how bitter then must the remembrance thereof be to him, who walloweth in all kind of corporal satisfaction and delight; that placeth all his happiness in sensual enjoyment? However, as to us, who are better instructed and affected; who know and believe a future state; the consideration, that the time of enjoying these delights will soon be over; that this World's jollity is but like the crackling of thorns under a pot (which yields a brisk sound, 
Eccles. 7. 6.  and a cheerful blaze, but heats little, and instantly passes away) that they leave no good fruits behind them, but do only corrupt and enervate our minds; war against, and hurt our souls; tempt us to sin, and involve us in guilt; that therefore Solomon was surely in the right, when he said of laughter, that it is mad, 
Eccl. 2 2.  and of mirth, what doth it? (that is, that the highest of these delights are very irrational impertinences) and of intemperance; that, at the last, it biteth like a Serpent, and 
Prov. 23 32.  stingeth like an Adder; with us, I say, who reflect thus, that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) enjoyment of sinful pleasure for a season 
Heb. 11. 25.  cannot obtain much esteem and love; but will rather, I hope, be despised and abhorred by us. I will add only  
4. Concerning secular Wisdom and Knowledge; the which Men do also 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. X 7.  commonly with great earnestness and ambition seek after, as the most specious ornament, and pure content of their mind; this consideration doth also detect the just value thereof; so as to allay intemperate ardour toward it, pride and conceitedness upon the having, or seeming to have it, envy and emulation about it. For, imagine, if you please, a Man accomplished with all varieties of learning commendable, able to recount all the stories that have been ever written (or the deeds acted) since the World's beginning; to understand, or with the most delightful fluency and elegancy to speak all the languages that have at any time been in use among the sons of men; skilful in twisting and untwisting all kinds of subtleties; versed in all sorts of natural experiments, and ready to assign plausible conjectures about the causes of them; studied in all Books whatever, and in all Monuments of Antiquity; deeply knowing in all the mysteries of art, or science, or policy, such as have ever been devised by humane wit, or study or observation; yet all this, such is the pity, he must be forced presently to abandon; all the use he could make of all his notions, the pleasure he might find in them, the reputation accrueing to him from them must at that fatal minute vanish; his breath goeth forth, he returneth to his earth, in that very day 

Psal. 46. 4.  
Eccl. 9 10.   his thoughts perish. There is no work, nor device, nor knowledge, nor wisdom in the grave, whither he goeth. 'Tis seen (saith the Psalmist, seen indeed every day, and observed by 

Psal. 49 10.  
Eccl. 2. 14, 15, etc.   all) that wise men die, likewise the fool and brutish person perisheth; one event happeneth to them both; there is no remembrance of the wise more than of the fool for ever; (both dye alike, both alike are sorgotten) as the wisest man himself, did (not without some distaste) observe and complain. All our subtle conceits, and nice criticisms; all our fine inventions and goodly speculations shall be swallowed up either in the utter darkness, or in the clearer light of the future state. One Potion of that Lethean cup (which we must all take down upon our entrance into that land of forgetfulness) will 
Psal. 88 12.  probably drown the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cato Sen. apud Plut. pag. 641.  memory, deface the shape of all those Ideas, with which we have here stuffed our minds; however they are not like to be of use to us in that new, so different, state; where none of our languages are spoken; none of our experience will suit; where all things have quite another face unknown, unthought of by us. Where Aristotle, and Varro shall appear mere Idiots; Demosthenes and Cicero shall become very infants; the wisest and eloquentest Greeks will prove senseless and dumb Barbarians; where all our Authors shall have no authority; where we must all go fresh to school again; must unlearn perhaps, what in these misty regions we thought ourselves best to know; and begin to learn, what we not once ever dreamed of; Doth therefore, I pray you, so transitory and fruitless a good (for itself I mean and excepting our duty to God, or the reasonable diligence we are bound to use in our calling) deserve such anxious desire, or so restless toil; so careful attention of mind, or assiduous pain of body about it? Doth it become us to contend, or emulate so much about it? Above all do we not most unreasonably, and against the nature of the thing itself we pretend to (that is, ignorantly and foolishly) if we are proud and conceited, much value ourselves or contemn others, in respect thereto? Solomon the most experienced in this matter, and best able to judge thereof (He that gave his heart to seek and search out by wisdom concerning all things that had been done under Heaven, and this with extreme success; even he) passeth the same sentence of vanity, vexation and unprofitableness, upon this, as upon all other subcelestial things. True, he commends wisdom as an excellent and useful thing comparatively; exceeding folly, so 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Eccl. 2. 15.   far as light exceedeth darkness; But since light itself is not permanent, but must give way to darkness, the difference soon vanished; and his opinion thereos abated; considering, that as it happened to the fool, so it happened to him, he breaks into that expostulation: And why then was I more wise? to what purpose was such a distinction made, that signified in effect so little? And indeed the Testimony of this great personage may serve for a good Epilogue to all this discourse, discovering sufficiently the slender worth of all earthly things: Seeing he, that had given himself industriously to experiment the worth of all things here below, to sound the depth of their utmost perfection and use; who had all the advantages imaginable of performing it: Who flourished in the greatest magnificences of worldly pomp and power; who enjoyed an incredible affluence of all riches; who tasted all varieties of most exquisite pleasure; whose heart was (by God's special gift, and by his own industrious care) enlarged with all kind of knowledge (furnished with notions many as the 
1 Kings 4. 29.  sand upon the sea shore) above all that were before him; who had possessed and enjoyed all that fancy could conceive, or heart could wish, and had arrived to the top of secular Happiness; Yet even He with pathetical reiteration pronounces all to be vanity and vexation of spirit; altogether unprofitable and unsatisfactory to the mind of Man. And so therefore we may justly conclude them to be; so finishing the first grand advantage this present consideration affordeth us in order to that wisdom, to which we should apply our hearts.  
I should proceed to gather other good fruits, which it is apt to produce and contribute to the same purpose; but since my thoughts have taken so large scope upon that former head, so that I have already too much, I fear, exercised your patience, I shall only mention the rest. As this consideration doth, as we have seen, First, dispose us rightly to value these temporal goods, and moderate our affections about them; so it doth, Secondly, in like manner, conduce to the right estimation of temporal evils; and thereby to the well tempering our passions, in the resentment of them; to the begetting of patience and contentedness in our minds. Also, Thirdly, it may help us to value, and excite us to regard those things (good or evil) which relate to our future state; being the things only of a permanent nature, and of an everlasting consequence to us. Fourthly, It will engage us to husband carefully and well employ this short time of our present life: Not to defer or procrastinate our endeavours to live well; not to be lazy and loitering in the dispatch of our only considerable business, relating to eternity; to embrace all opportunities, and improve all means; and follow the best compendiums of good practice leading to eternal bliss. Fifthly, It will be apt to confer much toward the begetting and preserving sincerity in our thoughts, words and actions; causing us to decline all oblique designs upon present mean interests, or base regards to the opinions or affections of men: bearing single respects to our conscience and duty in our actions; Teaching us to speak as we mean; and be what we would seem; to be in our hearts and in our closerts, what we appear in our outward expressions and conversations with Men; For considering, that within a very short time all the thoughts of our hearts shall be disclosed; and all the actions of our lives exposed to public view (being strictly to be examined at the great bar of divine judgement before Angels and Men) we cannot but perceive it to be the greatest folly in the World, for this short present time to disguise ourselves; to conceal our intentions, or smother our actions. What hath occurred (upon these important subjects) to my meditation, I must at present, in regard to your patience, omit. I shall close all with that good Collect of our Church.  
Almighty God, give us grace, that we may cast away the works of darkness, and put upon us the armour of light now in the time of this mortal life, in which thy Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious Majesty to judge both the quick and the dead, we may rise to the life immortal, through him, who liveth and reigneth with thee, and the Holy Ghost; now and ever.  
Amen.   

SERMON II. The Consideration of our latter End.  PSALM XC. 12. So teach us to number our days, that we may apply our hearts unto wisdom. 
IN discoursing formerly upon 

Job 14. 14.  
All the days of my appointed time will I wait, till my change come.   these words (expounded according to the most common and passable interpretation) that which I chiefly observed was this: That the serious consideration of the shortness and frailty of our life is a fit mean or rational instrument subservient to the bringing our hearts to wisdom; that is, to the making us discern, attend unto, embrace and prosecute such things as, according to the dictates of right reason, are truly best for us.  
I. The truth of which observation I largely declared from hence, that the said consideration disposeth us to judge rightly about those goods (which ordinarily court and tempt us, viz. worldly glory and honour; riches, pleasure, knowledge; to which I might have added wit, strength and beauty) what their just worth and value is; and consequently to moderate our affections, our cares, our endeavours about them; for that if all those goods be uncertain and transitory, there can be no great reason to prise them much, or to affect them vehemently, or to spend much care and pain about them.  
II. I shall next in the same scales weigh our temporal evils; and say, that also, The consideration of our lives brevity and frailty doth avail to the passing a true judgement of, and consequently to the governing our passions, and ordering our behaviour in respect to all those temporal evils, which either according to the Law of our nature, or the fortuitous course of things, or the particular dispensation of providence do befall us. Upon the declaration of which point I need not insist much, since what was before discoursed concerning the opposite goods doth plainly enough infer it; more immediately indeed in regard to the mala damni, or privationis, (the evil, which consist only in the want, or loss of temporal goods) but sufficiently also by a manifest parity of reason in respect to the mala sensus, the real pains, crosses and inconveniences, that assail us in this life. For if worldly glory do hence appear to be no more than a transient blaze, a fading show, a hollow sound, a piece of theatrical pageantry, the want thereof cannot be very considerable to us. Obscurity of condition (living in a valley beneath that dangerous height, and deceitful lustre) cannot in reason be deemed a very sad or pitiful thing; which should displease, or discompose us; if we may thence learn that abundant wealth is rather a needless clog, or a perilous snare, than any great convenience to us; we cannot well esteem to be poor a great inselicity, or to undergo losses a grievous calamity; but rather a benefit to be free from the distractions that attend it; to have little to keep for others, little to care for ourselves. If these present pleasures be discerned hence to be only wild fugitive dreams; out of which being soon roused we shall only find bitter regrets to abide; why should not the wanting opportunities of enjoying them be rather accounted a happy advantage, than any part of misery to us? If it seem, that the greatest persection of curious knowledge (of what use or ornament soever) after it is hardly purchased, must soon be parted with; to be simple or ignorant will be no great matter of lamentation; as those will appear no solid goods, so these consequently must be only umbroe malorum, phantasms, 
Sen. Ep. 89.  or shadows of evil, rather than truly or substantially so; (evils created by fancy and subsisting thereby; which reason should, and time will surely remove.) That in being impatient or disconsolate for them, we are but like children, that fret and wail for the want of petty toys. And for the more real or positive evils, such as violently assault nature, whole impressions no reason can so withstand, as to distinguish all distaste or afflictive sense of them; yet this consideration will aid to abate and assuage them; affording a certain hope and prospect of approaching redress. It is often seen at Sea, that Men (from unacquaintance with such agitations, or from brackish steams arising from the salt Water) are heartily sick, and discover themselves to be so by apparently grievous symptoms; yet no man hardly there doth mind or pity them, because the malady is not supposed dangerous, and within a while will probably of itself pass over; or that however, the remedy is not far off; the sight of Land, a taste of the fresh Air will relieve them: 'Tis near our Case: We passing over this troublesome Sea of life: from unexperience, joined with the tenderness of our constitution, we cannot well endure the changes and crosses of fortune; to be tossed up and down; to suck in the sharp vapours of penury, disgrace, sickness, and the like, doth beget a qualm in our stomaches; make us nauseate all things, and appear sorely distempered; yet is not our condition so dismal, as it seems; we may grow hardy, and wear out our sense of affliction; however, the Land is not far off, and by disembarking hence, we shall suddenly be discharged of all our molestations. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  'Tis a common solace of grief, approved by 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ant. VII. Sect. 33.  wise men, si gravis, brevis est; si longus, levis; 
Summi doloris intentio invenit finem: nemo potest valde dolere, & diu: sic nos amantissima nostri natura disposuit, ut dolorem aut tolerabilem, aut brevem faceret. Sen. Ep. 24.  if it be very grievous and acute, it cannot continue long, without intermission or respite; if it abide long, it is supportable; 
Dolore perculsi mortem imploramus, eamque unam, ut miseriarum malorumque terminum, exoptamus. Cic. cons.  intolerable pain is like lightning, it destroys us, or is it 
Moriar? hoc dicis; desinam aegrotare posse, etc. Sen.  self instantly destroyed. However, death at length (which never is far off) will free us; be we never so much tossed with storms of misfortune, that is a sure haven; be we persecuted with never so many enemies, that is a safe refuge; let what pains or diseases soever infest us, that is an assured Anodynon, and infallible remedy for them all; however we be wearied with the labours of the day, the night will come and ease us; the grave will become a bed of rest unto us. Shall I die? I shall then cease to be sick; I shall be exempted from disgrace; I shall be enlarged from prison; I shall be no more pinched with want; no more tormented with pain. Death is a Winter, that as it withers the Rose and Lily, so it kills the Nettle and Thistle; as it stifles all worldly joy and pleasure, so it suppresses all care and grief; as it hushes the voice of mirth and melody, so it stills the clamours, and the sighs of misery; as it defaces all the World's glory, so it covers all disgrace, wipes off all tears, silences all complaint, buries all disquiet and discontent. King Philip of Macedon once threatened the Spartans' to vex them sorely, and bring them into great straits; but, answered they, can he hinder us from dying; 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Eripere vitam 〈◊〉 homini potest; At nemo 〈◊〉. Sen. Trag.   that indeed is a way of evading, which no enemy can obstruct, no Tyrant can debar Men from; they who can deprive of life, and its conveniences, cannot take away death from them. There is a place, Job tells us, where the wicked cease 
Job 3. 17.  from troubling, and where the weary be at rest; where the prisoners rest together; they hear not the voice of the oppressor; the small and great are there; and the servant is free from his Master. 'Tis therefore but holding 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ad Apol. p. 195.  out a while, and a deliverance from the worst this World can molest us with, shall of its own accord arrive unto us; in the mean time 'tis better that we at present owe the benefit of our comfort to reason, than afterward to time; by rational consideration to work patience and contentment in ourselves; and to use the shortness of our life as an argument to sustain us in our assliction, than to find the end thereof only a natural and necessary means of our rescue from it. The contemplation 
Omnia brevia tolerabilia esse debent, etiamse magna. Cic. Lael. ad fin.  of this cannot fail to yield something of courage and solace to us in the greatest pressures; these transient, and short-lived evils, if we consider them as so, cannot appear such horrid bugbears, as much to affright or dismay us; if we remember how short they are, we cannot esteem them so great, or so intolerable. There be, I must confess, divers more noble considerations, proper and available to cure discontent and impatience. The considering, that all these evils proceed from God's just will, and wise providence; unto which it is fit; and we upon all accounts are obliged readily to submit; that they do ordinarily come from God's goodness, and gracious design towards us; that they are medicines (although ungrateful, yet wholesome) administered by the Divine Wisdom, to prevent, remove or abate our distempers of soul (to allay the tumors of pride, to cool the fevers of intemperate desire; to rouse us from the lethargy of sloth; to stop the gangrene of bad conscience) that they are fatherly corrections, intended to reclaim us from sin, and excite us to duty; that they serve as instruments or occasions to exercise, to try, to refine our virtue; to beget in us the hope, to qualify us for the reception of better rewards; such discourses indeed are of a better nature, and have a more excellent kind of efficacy: yet no fit help, no good art, no just weapon is to be quite neglected in the combat against our spiritual foes. A Pebble-stone hath been sometimes found more convenient than a Sword or a Spear to slay a Giant. Base remedies (by reason of the Patient's constitution, or circumstances) do sometime produce good effect, when others in their own nature more rich and potent want efficacy. And surely frequent reflections upon our mortality, and living under the sense of our life's frailty cannot but conduce somewhat to the begetting in us an indifferency of mind toward all these temporal occurrents: to extenuate both the goods and the evils we here meet with; consequently therefore to compose and calm our passions about them.  
III. But I proceed to another use of that consideration we speak of emergent from the former, but so as to improve it to higher purposes. For since it is useful to the diminishing our admiration of these worldly things, to the withdrawing our affections from them, to the slackening our endeavours about them; it will follow that it must conduce also to beget an esteem, a desire, a prosecution of things conducing to our future welfare; both by removing the obstacles of doing so, and by engaging us to consider the importance of those things in comparison with these. By removing obstacles I say; for while our hearts are possessed with regard and passion toward these present things, there can be no room left in them for respect and affection toward things future. 'Tis in our soul as in the rest of nature; there can be no penetration of objects (as it were) in our hearts, nor any vacuity in them; our mind no more than our body can be in several places, or tend several ways, or abide in perfect rest; yet somewhere it will always be; some-whither it will always go; somewhat it will ever be doing. If we have a treasure here (somewhat 
Matth. 6. 21.  we greatly like and much confide in) our hearts will be here with it; and if here, they cannot be otherwhere; they will be taken up; they will rest satisfied; they will not care to seek farther. If we affect 

John 5. 44. 12. 43.  
Matth. 6. 24.   worldly glory and delight in the applause of men, we shall not be so careful to please God, and seek his favour. If we admire and repose confidence in riches, it will make us neglectful of God, and distrustful of his Providence; if our 
Rom. 8. 5.  mind thirsts after, and sucks in greedily sensual pleasures, we shall not relish spiritual delights, attending the practice of virtue and piety, or arising from good conscience; adhering to, attending upon Masters of so different, so opposite a quality is inconsistent; they cannot abide peaceably together, they cannot both rule in our narrow breasts; we shall love and hold to the one; hate and despise the other. If any 
1 John 2. 15.  man love the World, the love of the Father is not in him; the love of the World, as the present guest, so occupies and fills the room; that it will not admit, cannot hold the love of God. But when the heart is discharged and emptied of these things; when we begin to despise them as base and vain; to distaste them as insipid and unsavoury; then naturally will succeed a desire after other things promising a more solid content; and desire will breed endeavour; and endeavour (furthered by God's assistence always ready to back it) will yield such a glimpse and taste of those things, as will so comfort and satisfy our minds, that thereby they will be drawn and engaged into a more earnest prosecution of them. When (I say) driving on ambitious Projects, heaping up Wealth, providing for the flesh (by our reflecting on the shortness and frailty of our life) become so insipid to us, that we find little appetite to them, or relish in them; our restless minds will begin to hunger and thirst after righteousness, desiring some satisfaction thence: Discerning these secular and carnal fruitions to be mere husks (the 
Luke 22. 5.  proper food of swine) we shall bethink ourselves of that better nourishment (of rational or spiritual comfort) which our Father's house doth afford to his children and servants. Being somewhat disentangled from the care of our sarms and our trafficks; from yoking our oxen and being married to our present delights; we may be at leisure, and in disposition to comply with divine invitations to entertainments spiritual. Experiencing, that our 
Matth. 22. 5.  trade about these petty commodities turns to small account, and that in the end we shall be nothing richer thereby; reason will induce us with the Merchant in the Gospel to sell all that we have (to forego our 
Matth. 13. 46.  present interests and designs) for the purchasing that rich Pearl of God's Kingdom, which will yield so exceeding profit; the gain of present comfort to our conscience, and eternal happiness to our souls. In fine, when we consider seriously, that we have here no abiding City, 

Heb. 13. 14.  
1 Pet. 2. 11.   but are only sojourners and pilgrims upon Earth; that all our care and pain here do regard only an uncertain and transitory state; and will therefore suddenly as to all fruit and benefit be lost unto us; this will suggest unto us, with the good Patriarches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to long after a better Country; a 
Heb. 11. 16.  more assured, and lasting state of life; where we may enjoy some certain and durable repose; to tend homeward, in our desires and hopes, toward those eternal Mansions of joy and rest prepared for God's faithful Servants in Heaven. Thus will this consideration help toward the bringing us to inquire after and regard the things concerning our future state; and in the result will engage us to compare them with these present things, as to our concernment in them and the consequence of them to our advantage or damage, whence a right judgement, and a congruous practice will naturally follow. There be four ways of comparing the things relating to this present life with those which respect our future state: Comparing the goods of this with the goods of that; the evils of this with the evils of that; the goods of this with the evils of that; the evils of this with the goods of that. All these comparisons we may find often made in Scripture; in order to the informing our judgement about the respective value of both sorts; the present consideration intervening, as a standard to measure and try them by.  
First then; comparing the present goods with those which concern our future state, since the transitoriness and uncertainty of temporal goods detract from their worth, and render them in great degree contemptible; but the durability and certainty of spiritual goods doth increase their rate, and make them exceedingly valuable; 'tis evident hence, that spiritual goods are infinitely to be preferred in our opinion, to be more willingly embraced, to be more zealously pursued than temporal goods, that in case of competition, when both cannot be enjoyed, we are in reason obliged readily to part with all these, rather than to forfeit our title unto, or hazard our hope of those. Thus in the Scripture it is often discoursed: The world (saith St. John) passeth 
1 John 2. 17.  away, and the desire thereof; but he that doth the will of God abideth for ever: The World, and all that is desirable therein is transient; but obedience to God's commandments is of an everlasting consequence; whence he infers, that we should not love the world; that is, not entertain such an affection thereto, as may any way prejudice the love of God, or hinder the obedience springing thence, or suitable thereto.  
All flesh is grass (saith St. Peter) 
1 Pet. 1. 24.  and all the glory of man as the flower of the grass; the grass withereth, and the flower thereof falleth away; but the word of the Lord endureth for ever: All worldly glory is frail and fading, but the Word of God is eternally firm and permanent; that is, the good things by God promised to them, who faithfully serve him, shall infallibly be conferred on them to their everlasting benefit; whence it follows, that as he exhorts, we are bound to gird up the loins of our mind, to be sober, and hope to 
v. 13.  the end; to proceed and persist constantly in faithful obedience to God. Charge those (saith St. Paul) who are rich in this world, that they 
1 Tim. 6. 19  be not highminded, nor trust in uncertain riches, but in the living God; that they do good, be rich in good works, ready to distribute, willing to communicate; treasuring up for themselves a good foundation for the future; that they may attain everlasting life: Since, argues he, present riches are of uncertain, and short continuance; but faith and obedience to God, exercised in our charity and mercy toward men, are a certain stock improveable to our eternal interest; therefore be not proud of, nor rely upon those, but regard especially, and employ ourselves upon these. Our Saviour himself doth often insist upon, and inculcate this comparison: Treasure not 
Matth. 6. 20.  unto yourselves treasures upon earth, where moth and rust do corrupt; and where thiefs break through and steal; but treasure up to yourselves treasures in heaven, where moth and rust do not corrupt, and where thiefs do not break through and steal. Do not take 
v. 25.  care for your soul, what ye shall eat, and what ye shall drink; nor for your body, what ye shall put on; but seek first the kingdom of God. Labour not 
John 6. 27.  for the food that perisheth, but for the food that abideth to eternal life; sell 

Luke 12. 33.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   your substance, and give alms; provide yourselves bags that wax not old; an indefectible treasure in the heavens: Thus doth the holy Scripture, setting forth the uncertainty and transitoriness of the present, the certainty and permanency of future goods, declare the excellency of these above those; advising thereupon, with highest reason, that we willingly reject those (in real effect, if need be, however always in ready disposition of mind) in order to the procuring or securing of these. It also, for our example and encouragement, commends to us the wisdom and virtue of those Persons, who have effectually practised this duty: of Abraham, our Father, who, 
Heb. 11. 10.  in expectation of that well-founded City, made and built by God, did readily desert his Country and Kindred, with all present accommodations of life; of Moses, who disregarded 
v. 23.  the splendours and delights of a great Court; rejected the alliance of a great Princess, and refused to be called the son of Pharaoh's daughter; in respect to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that future distribution of reward; a share wherein shall assuredly fall to them, who above all other considerations regard the performance of their duty to God, of the Apostles, who forsook all, Parents, Brethren, 

Matth. 19 27.  
Luke 18. 28.   Lands, Houses, Trades, receipts of Custom, to follow Christ; him at present poor, and naked of all secular honour, power, wealth and delight; in hope only to receive from him divine benefits, and future preferments in his Kingdom; of Mary, 
Luke 10. 39  who neglecting present affairs, and seating herself at Jesus his feet, attending to his discipline; is commended for her wisdom, in minding the only necessary thing; in choosing the better part, which could never be taken from her: of St. Paul, who accounted all his gains (all his worldly 
Phil. 3. 7, 8.  interests and privileges) to be damage, to be dung in respect to Christ, and the excellent knowledge of him, with the benefits thence accrueing to him. On the contrary there we have Esau condemned and stigmatised for a profane and a vain person, who (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for 
Heb. 12. 16.  one little eating-bout; one meis of Pottage (for a little present satisfaction of sense, or for the sustenance of this srail life) did withgo his birthright, that emblem of spiritual blessings and privileges. We 
Mark 10. 18.  have again represented to us that unhappy young Gentleman; who though he had good qualities, rendering him amiable even to our Saviour; and had been trained up in the observance of God's Commandments; yet not being content to part with his large Possessions, in lieu of the treasure by Christ offered in Heaven, was reputed deficient; could find no acceptance with God, nor admission into his Kingdom; for a petty temporal commodity forfeiting an infinite eternal advantage. For, saith our Saviour, He that loveth father or mother above 
Matth. 10. 37.  me; he that doth not hate father 
Luke 14. 26.  and mother, wife and children, brothers and sisters, yea his own life (for me and the Gospel) is not worthy of 
Mark 10. 29.  me, nor can be my disciple. He that in his esteem or affection doth prefer any temporal advantages before the benefits tendered by our Saviour (yea doth not in comparison despise, renounce and reject his dearest contents of life, and the very capacity of enjoying them, his life itself) doth not deserve to be reckoned among the Disciples of Christ; to be so much as a Pretender to eternal joy, or a candidate of immortality. Our Saviour rejects all such unwise and perverse traders, who will not exchange brittle glass for solid gold; counterfeit glistering stones for genuine most precious jewels; a garland of fading flowers for an incorruptible Crown of Glory; a small temporary pension for a vastly rich freehold; an inheritance 
1 Pet. 1. 4.  incorruptible and undefiled, and that fadeth not away, reserved in the heavens. Thus doth the Holy Scripture teach us to compare these sorts of good things;  
And, secondly, so also doth it to compare the evils of both states; for that seeing, as the soon ceasing of temporal mischiefs should (in reasonable proceeding) diminish the fear of them, and mitigate the grief for them; so the incessant continuance of spiritual evils doth (according to just estimation) render them hugely grievous and formidable; 'tis plain, that we should much more dislike, abominate, and shun spiritual evils, than temporal; that we should make no question rather to endure these paroxysms of momentany pain, than incur those chronical and (indeed) incurable maladies; that we should run willingly into these shallow plashes of present inconvenience, rather than plunge ourselves into those unfathomable depths of eternal misery. There is (I suppose) no man, who would not account it a very great calamity (such as hardly greater could befall him here) to have his right 
Matth. 5. 29. 18. 8.  eye plucked out, and his right hand cut off, and his foot taken from him; to be deformed and maimed, so that he can do nothing, or stir any whither; yet our Lord represents these to us as inconsiderable evils, yea as things very eligible and advantageous in comparison of those mischiefs, which the voluntary not embracing them, in case we cannot otherwise than by so doing avoid sin, will bring on us: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is (saith he) profitable for thee, that one of thy members be lost, rather than that thy whole body be cast into hell; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis good, 'tis excellent for thee to enter into life lame and maimed, and one eyed, rather than having two hands, and two feet, and two eyes (in all integrity and beauty of this temporal, or corporal state) to be cast into eternal fire. To be banished from ones native soil, secluded from all comforts of friendly acquaintance, devested irrecoverably of great estate and dignity; becoming a vagrant and a servant in vile employment, in a strange Country, every Man would be apt to deem a wretched condition; yet Moses, we 
Heb. 11. 25.  see, freely chose it, rather than by enjoying unlawful pleasures at home, in Pharaoh's Court, to incur God's displeasure and vengeance: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, choosing rather to undergo evil together with God's people, than to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a temporary fruition of sinful delight, dangerous to the welfare of his soul. Death is commonly esteemed the most extreme and terrible of evils incident to man; yet our Saviour bids us not to regard or fear it, in comparison of that deadly ruin, which we adventure on by offending God: I say unto you my friends (saith he, 

Luke 12. 4.  
Matth. 10. 28.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   he intended it for the most friendly advice) be not afraid of them that kill the body, and after that have nothing farther to do; but I will show you whom ye shall fear; Fear him, who after he hath killed, hath power to cast into hell; to cast both body and soul into Hell, and destroy them therein; Yea, I say unto you (so he inculcates and impresses it upon them) fear him.  
But thirdly; Considering the good things of this life together with the evils of that, which is to come; Since enjoying these goods in comparison with enduring those evils is but rejoicing for a moment in respect of mourning to eternity; if upon the seeming sweetness of these enjoyments to our carnal appetite be consequent a remediless distempering of our soul; so that what tastes like honey proves gall in the digestion; gripes our bowels, gnaws our heart, and stings our conscience for ever; if present mirth and jollity have a tendency to that dreadful weeping and wailing and gnashing of teeth threatened in the Gospel; if for the praise and favour of a few giddy men here we venture eternal shame and confusion before God and Angels and all good men hereafter; if for attaining or preserving a small stock of uncertain riches in this World we shall reduce ourselves into a state of most uncomfortable nakedness and penury in the other. 'Tis clear as the Sun that we are downright fools and madmen, if we do not upon these accounts rather willingly reject all these good things, than hazard incurring any of those evils; for, saith truth itself, What will it profit a man, if he gain the whole World (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 

Mark 8. 36.  
Luke 9 25.  ) and be endamaged as to his soul, or lose his soul as a mulct. 'Tis a very disadvantageous bargain for all the conveniences this World can afford to be deprived of the comforts of our immortal state. But,  
Lastly, comparing the evils of this life with the benefits of the future, since the worst tempests of this life will be soon blown over, the bitterest crosses must expire (if not before, however) with our breath; but the good things of the future state are immutable and perpetual; 'tis in evident consequence most reasonable; that we freely (if need be) undertake, and patiently endure these for the sake of those; that in hope of that incorruptible inheritance, 
Pet. 1. 4.  laid up for us in Heaven, we not only support and comfort ourselves, but even rejoice and exult in all the afflictions by God's wise and just dispensation imposed on us here; as they in St. Peter; wherein (saith 

Ibid.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   he) ye greatly rejoice (or exult,) being for a little while as in heaviness through manifold 
* 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
James 1. 2.   afflictions or trials. Accounting it all joy (saith St. James) when ye fall into divers temptations (that is afflictions or trials) knowing that the trial of your faith perfecteth patience; that is, seeing the sufferance of these present evils conduceth to the furtherance of your spiritual and eternal welfare. And, We glory intribulation, saith St. Paul; rendering the same account, because 
Rom. 5. 8.  it tended to their souls advantage: St. Paul, than whom no man perhaps ever more deeply tasted of the cup of affliction; and that tempered with all the most bitter ingredients which this World can produce; Whose life was spent 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in continual agitation and unsettledness; in all hardships of travel and labour and care; in extreme sufferance of all pains both of body and mind; in all imaginable dangers and difficulties and distresses, that nature exposes man unto, or humane malice can bring upon him; in all wants of natural comfort (food, sleep, shelter, liberty, health) in all kinds of disgrace and contumely; as you may see in those large inventories of his sufferings, registered by himself, in the 6th and 
2 Cor. 11. 23. 6. 5.  11th Chapters of his 2d Epistle to the Corinthians; Yet all this considering the good things he expected afterward to enjoy, he accounted very slight and tolerable: For (saith 

2 Cor. 4. 17. 5. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   he) our lightness of affliction, that is for a little while here, worketh for us a far more exceeding weight of glory; while we look not at the things which are seen; but at those, which are not seen; for the things which are seen are temporal; but the things which are not seen are eternal. For we know, that when our earthly house of this tabernacle (of this unsteady transitory abode) is dissolved we are to have a tabernacle from God, a house not made with hands, eternal in the Heavens. I reckon, saith he 
Rom. 8. 18.  again, (that is having made a due comparison and computation I find) that the sufferings of this present time are not worthy (that is are not considerable, come under no rate or proportion) in respect of the glory which shall be revealed (or openly conferred) upon us. The like opinion had those faithful Christians, in the Epistle to the Hebrews, of 

Heb. 10. 34.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   whom 'tis said, that being exposed to public scorn as in a theatre, with reproaches and afflictions, they did with gladness accept the spoiling 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (or rapine) of their goods; knowing that they had in Heaven a better and more enduring substance. But the principal example (most obliging our imitation) of this wise choice is that of our Lord himself; who, in contemplation of the future great satisfaction and reward of patient submission to the divine will, did willingly undergo the greatest of temporal sorrows and ignominies; Who (saith the Apostle to the Hebrews, 
Heb. 12. 2.  propounding his example to us) for the joy that was set before him endured the Cross, despising the shame, and is set down at the right hand of God.  
Thus immediately, or by an easy inference doth the consideration of this life's shortness and uncertainty confer to that main part of wisdom, rightly to value the things about which we are conversant; disposing us consequently to moderate our affections, and rightly to guide our actions about them; fitting us therefore for the performance of those duties so often enjoined us; of not caring for, not trusting in, not minding (unduly that is, and immoderately) things below; of dying to this World and taking up our cross, or contentedly suffering (in submission to God's will) all loss and inconvenience; as also to the placing our meditation and care; our love and desire; our hope and confidence; our joy and satisfaction; our most earnest pains and endeavours upon things divine, spiritual and eternal.  
IV. I proceed to another general benefit of that general consideration; which is that it may engage us to a good improvement of our time; the doing which is a very considerable piece of wisdom. For if time be, (as Theophrastus called 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it truly) a thing of most precious value (or expense) as it were a great folly to lavish it away unprofitably; so to be frugal thereof, and careful to lay it out for the best advantage, especially every Man having so little store thereof, must be a special point of Prudence. To be covetous of time (Seneca tells us) 
Nulla nisi temporis honesta est avaritia. Sen.  is a commendable avarice; it being necessary for the accomplishment of any worthy enterprise; there being nothing excellent, that can soon or easily be effected. Surely he that hath much and great business to dispatch; and but a little time allowed for it, is concerned to husband it well; not to lose it wholly in idleness; not to trifle it away in unnecessary divertisements; not to put himself upon other impertinent affairs; above all not to create obstacles to himself, by pursuing matters of a tendency quite contrary to the success of his main undertake. 'Tis our case; we are obliged here to negotiate in business of infinite price and consequence to us; no less than the salvation of our souls and eternal happiness; and we see, that our time to drive it on and bring it to a happy issue is very scant and short; short in itself; and very short in respect to the nature of those affairs; the great variety, and the great difficulty of them: The great father of Physicians did quicken the students of that faculty to diligence, by admonishing them (in the first place, setting it in the front of his famous Aphorisms) that, life is short, and 
Non enim dat natura virtutem; ars est bonum fieri. Sen. Ep. 89.  art is long. And how much more so is the art of living well (that most excellent and most necessary art; for indeed virtue is not a gift of nature, but a work of art; an effect of labour and study) this, I say most needful and useful art of living virtuously and piously; this art of spiritual Physic; (of preserving and recovering our souls health) how much longer is it? how many rules are to be learned? how many precepts to be observed in order thereto? We are bound to furnish our minds with needful knowledge of God's will and our duty; we are to bend our unwilling Wills to a ready compliance with them; we are to adorn our souls with dispositions suitable to the future state (such as may qualify us for the presence of God, and conversation with the blessed spirits above) it is incumbent on us to mortify corrupt desires, to restrain inordinate passions, to subdue natural propensities, to extirpate vicious habits; in order to the effecting these things, to use all fit means; devotion toward God, study of his Law, reflection upon our actions, with all such spiritual instruments; the performing which duties, as it doth require great care and pains, so it needs much time; all this is not dictum factum, as soon done as said; a few spare minutes will not suffice to accomplish it. Natural inclination, that wild beast within us, will not so presently be tamed, and made tractable by us. Ill habits cannot 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epict.  be removed without much exercise and attendance; as they were begot, so they must be destroyed, by a constant succession, and frequency of acts. Fleshly lust is not to be killed with a stab or two; it will fight stoutly, and rebel often, and hold out long before with our utmost endeavour we can obtain an entire victory over it. No virtue is acquired in an instant, but by degrees, step by step; from the seeds of right instruction and good resolution it springs up, and grows forward by a continual progress of customary practice; 'tis a child of patience, a fruit of perseverance (that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enduring in doing well, St. Paul speaks of) and consequently a work of time, for enduring implies 
Rom. 2. 7.  a good space of time. Having therefore so much to do, and of so great concernment, and so little a portion of time for it, it behoves us to be careful in the improvement of what time is allowed us; to embrace all opportunities and advantages offered; to go the nearest way, to use the best compendiums in the transaction of our business; not to be slothful and negligent, but active and intent about it; (for as time is diminished, and in part lost by sloth or slackness; so it is enlarged, and, as it were, multiplied by industry; my day is two in respect of his, who doth but half my work.) Not (also) to consume our time in fruitless pastimes, and curious entertainments of fancy; being idly busy about impertinences and trifles (we call it sport, but 'tis a serious damage to us;) not to immerse ourselves in multiplicities of needless care about secular matters, which may distract us, and bereave us of fit leisure for our great employment; that which our Saviour calls 
Luke 10. 40.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to keep a great deal of do and stir (to be jumbled about as it were, and confounded) about many things; and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be distracted and perplexed about much cumbersome service; which St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Tim. 2. 4.  to be implicated and entangled (as in a net) with the negotiations of this present life; so that we shall not be expedite, or free to bestir ourselves about our more weighty affairs. The spending much time about those things doth steal it from these; yea, doth more than so, by discomposing our minds so that we cannot well employ what time remains upon our spiritual concernments. But especially we should not prostitute our time upon vicious projects and practices; doing which is not only a prodigality of the present time, but an abridgement of the future; it not only doth not promote or set forward our business, but brings it backward; and makes us more work than we had before; 'tis a going in a way directly contrary to our journey's-end. The Scripture aptly resembles our life to a way faring, a condition of travel and pilgrimage; now he that hath a long journey to make, and but a little time of day to pass it in, must in reason strive to set out soon, and then to make good speed must proceed on directly, making no stops or deflections (not calling in at every sign that invites him, not standing to gaze at every object seeming new or strange to him; not staying to talk with every Passenger that meets him; but rather avoiding all occasions of diversion and delay) lest he be surprised by the night, be left to wander in the dark, be excluded finally from the place whither he tends: So must we in our course towards Heaven and Happiness; take care that we set out soon (procrastinating no time, but beginning instantly to insist in the ways of Piety and Virtue) then proceed on speedily, and persist constantly; nowhere staying or loitering, shunning all impediments and avocations from our Progress; lest we never arrive near, or come too late unto the gate of Heaven. St. Peter tells us, that the end of all things doth approach, and thereupon advises us to be sober, and 
1 Pet. 4. 7  to watch unto prayer; for that the less our time is, the more intent and industrious it concerns us to be. And, St. Paul injoins us to redeem the time, because the days are evil; 
Eph. 5. 15.  that is, since we can enjoy no true quiet or comfort here, we should improve our time to the best advantage for the future; he might have also adjoined, with the Patriarch Jacob, the paucity of the days to their badness; because the days of our life 

Gen. 47. 9  
Job 14. 1.   are few and evil, let us redeem the time; Man that is born of a woman is of few days, and full of trouble: So few indeed they are, that 'tis fit we should lose none of them, but use them all in preparation toward that great change we are to make; that satal passage out of this straight time into that boundless eternity. So, it seems, we have Job's example of doing: 
Job 14. 14.  All the days (says he) of my appointed time will I wait till my change come. I end this Point with that so comprehensive warning of our Saviour: Take heed to yourselves, lest 
Luke 21. 34.  at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life; and so that day come upon you unawares. Watch ye therefore and pray, that ye may be counted worthy to escape— and to stand before the son of man.  
V. I shall adjoin but one use more, to which this consideration may be subservient, which is, that it may help to beget and maintain in us (that which is the very heart and soul of all goodness) Sincerity. Sincerity in all kinds, in our thoughts, words and actions. To keep us from harbouring in our breasts such thoughts, as we would be afraid or ashamed to own: from speaking otherwise than we mean, than we intent to do, than we are ready anywhere openly to avow; from endeavouring to seem what we are not; from being one thing in our expressions and conversations with men; another in our hearts, or in our closerts. From acting with oblique respects to private interests or passions, to humane favour or censure (in matters, I mean, where duty doth intervene, and where pure conscience ought to guide and govern us) from making professions and ostentations (void of substance, of truth, of knowledge, of good purpose) great semblances of peculiar sanctimony, integrity, scrupulosity, spirituality, refinedness like those Pharisees so often therefore taxed in the Gospel; as also from palliating, as those men did, designs of ambition, avarice, envy, animosity, revenge, perverse humour, with pretences of zeal and conscience. We should indeed strive to be good (and that in all real strictness aiming at utmost perfection) in outward act and appearance, as well as in heart and reality; for the glory of God and example of men (providing things honest in the 
Rom. 12. 17.  sight of all men) but we must not shine with a false lustre, nor care to seem better than we are, nor intent to serve ourselves in seeming to serve God; bartering spiritual commodities for our own glory or gain. For since the day approaches when God will judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 2. 16.  the things men do so studiously conceal; when God shall bring 
Eccl. 12. 14.  every work into judgement, with every secret thing, whether it be good, or whether it be evil; since we must all 

2 Cor. 5. 10.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Chrysost.   appear (or rather, be all made apparent, be manifested and discovered) at the tribunal of Christ; since there is nothing covered, which shall not be revealed; nor hid, that shall not be known; so that whatever is 
Luke 12. 2, 3.  spoken in the ear in closerts, shall be proclaimed on the house tops: Since at length, and that within a very short time (no man knows how soon) the whispers of every mouth (the closest murmurs of detraction, slander and sycophantry) shall become audible to every ear; the abstrusest thoughts of all hearts (the closest malice and envy) shall be disclosed in the most public Theatre, before innumerable spectators; the truth of all pretences shall be throughly examined; the just merit of every Person, and every cause shall with a most exact scrutiny be scanned openly in the face of all the World; to what purpose can it be to juggle or basfle for a time; for a few days (perhaps for a few minutes) to abuse, or to amuse those about us with crafty dissimulation or deceit? Is it worth the pains to devise plausible shifts, which shall instantly, we know, be detected and defeated; to bedaub foul designs with a fair varnish, which death will presently wipe off; to be dark and cloudy in our proceedings, whenas a clear day (that will certainly dispel all darkness and scatter all mists) is breaking in upon us; to make vizors for our faces, and cloaks for our actions, whenas we must very shortly be exposed, perfectly naked and undisguised, in our true colours, to the general view of Angels and Men? Heaven sees at present what we think and do, and our conscience cannot be wholly ignorant or insensible; nor can Earth itself be long unacquainted therewith. Is it not much better, and more easy (since it requires no pains or study) to act ourselves, than to accommodate ourselves to other unbeseeming and undue parts; to be upright in our intentions, consistent in our discourses, plain in our dealings, following the single and uniform guidance of our reason and conscience, than to shuffle and shift, wand'ring after the various uncertain and inconstant opinions or humours of men? What matter is it, what clothes we wear, what garb we appear in, during this posture of travel and sojourning here; what for the present we go for; how men esteem us, what they think of our actions? St. Paul at least did not much stand upon it; for with me, said he, 'tis a very small thing (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Cor. 4. 3.  the least thing that can come under consideration) to be judged of you, or of humane day (that is, of this present transitory, fallible, reversible judgement of men.) If we mean well and do righteously, our conscience will at present satisfy us, and the divine (unerring and impartial) sentence will hereafter acquit us; no unjust or uncharitable censure shall prejudice us; if we entertain base designs, and deal unrighteously; as our conscience will accuse and vex us here, so God will shortly condemn and punish us; neither shall the most favourable conceit of men stand us in stead. Every man's work shall become manifest; for the 
1 Cor. 3. 13.  day shall declare it; becuase it shall be revealed by fire; and the fire (that is, a severe and strict inquiry) shall try every man's work, of what sort it is. I cannot insist more on this Point; I shall only say, that considering the brevity and uncertainty of our present state, the greatest simplicity may justly be deemed the truest wisdom; that who deceives others doth cozen himself most; that the deepest policy (used to compass, or to conceal bad designs) will in the end appear the most downright folly.  
I might add to the precedent discourses, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Anton. lib. 7.   that Philosophy itself hath commended this consideration as a proper and powerful instrument of virtue; reckoning the practice thereof a main part of wisdom; the greatest proficient therein in common esteem, Socrates, having defined Philosophy (or the study of wisdom) to be nothing else, but (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the study of death; intimating also (in Plato's Phoedon) that this study, the meditation of death and preparation of his mind to leave this World, had been the constant and chief employment of his life. That likewise, according to experience, nothing more avails to render the minds of men sober and well composed, than such spectacles of Mortality as do impress this consideration upon them. For whom doth not the sight of a Coffin or of a Grave gaping to receive a friend perhaps, an ancient Acquaintance; however a man in nature and state altogether like ourselves; of the mournful looks and habits, of all the sad pomps and solemnities attending man unto his long home, by minding him of his own frail condition, affect with some serious, some honest, some wise thoughts? And if we be reasonable men, we may every day supply the need of such occasions, by representing to ourselves the necessity of our soon returning to the dust; dressing in thought our own Hearses, and celebrating our own Funerals; by living under the continual apprehension and sense of our transitory and uncertain condition; dying daily, or becoming already dead unto this World. The doing which effectually being the gift of God, and an especial work of his Grace, let us of him humbly implore it, saying after the Holy Prophet, Lord, so teach us to number our days, that we may apply our hearts unto wisdom.  
Amen.   

SERMON III. The Danger and mischief of delaying Repentance.  PSALM CXIX. 60. I made haste, and delayed not to keep thy Commandments. 
THIS Psalm (no less excellent in virtue, than large in bulk) containeth manifold reflections upon the nature, the properties, the adjuncts and effects of God's Law, many sprightly ejaculations about it (conceived in different forms of speech; some in way of petition, some of thanksgiving, some of resolution, some of assertion or aphorism) many useful directions, many zealous exhortations to the observance of it; the which are not ranged in any strict order, but, (like a variety of fair flowers and wholesome herbs in a wild field) do with a grateful confusion lie dispersed, as they freely did spring up in the heart, or were suggested by the devout spirit of him, who indicted the Psalm; whence no coherence of sentences being designed, we may consider any one of them absolutely or singly by itself.  
Among them, that which I have picked out for the subject of my discourse, implieth an excellent rule of practice, authorised by the Psalmist's example; it is propounded in way of devotion or immediate address to God; unto whose infallible knowledge his conscience maketh an appeal concerning his practice; not as boasting thereof, but as praising God for it, unto whose gracious instruction and succour he frequently doth ascribe all his performances: But the manner of propounding I shall not insist upon; the rule itself is, that speedily, without any procrastination or delay, we should apply ourselves to the observance of God's Commandments; the practice of which rule it shall be my endeavour to recommend and press.  
It is a common practice of men, that are engaged in bad courses, which their own conscience discerneth and 

Recognosce singulos, considera universos, nullius non vita spectat in crastinum; non enim vivunt, sed victuri sunt.  
Sen. Ep. 45.   disapproveth, to adjourn the reformation of their lives to a farther time, so indulging themselves in the present commission of sin, that yet they would seem to purpose, and promise themselves hereafter to repent, and take up: Few 
Victuros agimus semper, nec vivimus unquam. Manil. 4.  resolve to persist finally in an evil way, or despair of being one day reclaimed, but immediately and effectually to set upon it, many deem unseasonable or needless; it will, they presume, be soon enough to begin to morrow or next day, a month or a year hence, when they shall find more commodious opportunity, or shall prove better disposed thereto; in the mean time with Solomon's sluggard, Yet, say they, a little sleep, a little slumber, a little 
Prov. 6. 10.  folding of the hands; let us but neglect this duty, let us but satisfy this appetite, let us but enjoy this bout of pleasure; hereafter, God willing, we mean to be more careful, we hope that we shall become more sober: So like bad debtors; when our conscience dunneth us, we always mean, we always promise to pay; if she will stay a while, she shall, we tell her, be satisfied; or like vain spendthrifts, we see our estate fly, yet presume that it will hold out, and at length we shall reserve enough for our use. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let serious business stay till the morrow, was a saying that 
Plut. in Pelop.  cost dear to him who said it; yet we in our greatest concerns follow him.  
But how fallacious, how dangerous 

Non est crede mihi sapientis dicere, vivans.  
Mart. I. 16.   and how miscievous this manner of proceeding is; how much better and more advisable it is, after the example propounded in our Text, speedily to betake ourselves unto the discharge of our debt and duty to God, the following considerations will plainly declare.  
1. We may consider, that the observance of God's Commandments (an observance of them proceeding from an habitual disposition of mind, in a constant tenor of practice) is our indispensable duty, our main concernment, our only way to happiness; the necessary condition of our attaining salvation; that alone which can procure God's love and favour toward us; that unto which all real blessings here, and all bliss hereafter are inseparably annexed: Fear God and keep his Commandments, for this is the whole of man; (the 
Eccl. 12. 13.  whole duty, the whole design, the whole perfection, the sum of our wisdom, and our happiness.) If 
Matt. 19 27.  thou wilt enter into life, keep the Commandments: The righteous Lord loveth righteousness, his countenance 

Psal. 11. 7.  
Prov. 15. 9   doth behold the upright; God will render to every man according to his 
Rom. 2. 6.  works; these are Oracles indubitably clear, and infallibly certain; these are immovable terms of justice between God and Man, which never will, never can be relaxed; being grounded on the immutable 

Matt. 5. 18.  
Luke 16. 17.  
Psal. 119. 15.   nature of God, and eternal reason of things; if God had not decreed, if he had not said these things, they would not assuredly be true; for it is a foul contradiction to reason, that a Man ever should please God without obeying him; 'tis a gross absurdity in nature, that a Man should be happy without being good; wherefore all the wit in the World cannot devise a way, all the authority upon Earth (yea, I dare say, even in Heaven itself) cannot establish a condition, beside faithful observance of God's Law, that can save, or make us happy; from it there can be no valid dispensation, without it there can be no effectual absolution, for it there can be no acceptable commutation; nor in defect thereof will any faith any profession, any trick or pretence whatever avail, or signify any thing: Whatever expedient to supply its room superstition, mistake, craft, or presumption may recommend, we shall, relying thereon, be certainly deluded: If therefore we mean to be saved (and are we so wild as not to mean it?) if we do not renounce felicity (and do we not then renounce our wits?) to become virtuous, to proceed in a course of obedience, is a work that necessarily must be performed; and why then should we not instantly undertake it; wherefore do we demur or stick at it? how can we at all rest quiet, while an affair of so vast importance lieth upon our hands, or until our mind be freed of all uncertainty and suspense about it? Were a probable way suggested to us of acquiring great wealth, honour or pleasure, should we not quickly run about it, could we contentedly sleep, till we had brought the business to a sure or hopeless issue? and why with less expedition or urgency should we pursue the certain means of our present security and comfort, of our final salvation and happiness? in doing so, are we not strangely inconsistent with ourselves?  
Again, disobedience is the certain road to perdition; that which involveth us in guilt and condemnation, that which provoketh God's wrath and hatred against us, that which assuredly will throw us into a state of eternal sorrow and wretchedness: The foolish shall not stand in God's sight, he hateth all the workers 
Psal. 5. 5.  of iniquity; If ye do not repent, ye 
Luke 13. 3.  shall perish. The wicked shall be turned 
Psal. 9 17.  into Hell, and all the people that forget God; The unrighteous shall not 

1 Cor. 6. 9  
Matth. 25. 46. 7. 21.   inherit the Kingdom of God; The wicked shall go into everlasting punishment; these are denunciations no less sure than severe, from that mouth, which is never opened in vain; from the execution whereof there can be no shelter or refuge; And what wise man, what man in his right senses would for one minute stand obnoxious to them? Who that any-wise tendereth his own welfare would move one step forward in so perilous and destructive a course? the farther in which he proceedeth, the more he discosteth from happiness, the nearer he approacheth to ruin.  
In other cases common sense prompteth men to proceed otherwise; for who, having rendered one his enemy that far overmatcheth him, and at whose mercy he standeth, will not instantly sue to be reconciled? who being seized by a pernicious disease, will not haste to seek a cure? who being fallen into the jaws of a terrible danger, will not nimbly leap out thence? and such plainly is our case; while we persist in sin, we live in enmity and defiance with the Almighty, who can at his Pleasure crush us; we lie under a fatal plague, which, if we do not seasonably repent, will certainly destroy us; we incur the most dreadful of all hazards, abiding in the confines of death and destruction; God srowning at us, guilt holding us, Hell gaping for us: Every Sinner is (according to the Wise-man's expression) as he that lieth down in the midst of the sea, or as he that lieth 
Prov. 23. 34.  upon the top of a mast; and he that is in such a case, is he not mad or senseless, if he will not forthwith labour to swim out thence, or make all speed to get down into a safer place? can any man with comfort lodge in a condition so dismally ticklish?  
2. We may consider, that in order to our final welfare we have much work to dispatch, the which requireth as earnest care and painful industry, so a competent long time; which, if we do not presently fall on, may be wanting, and thence our work be left undone, or impersect: To conquer and correct bad inclinations, to render our sensual appetites obsequious to reason, to compose our passions into a right and steady order, to eleanse our souls from vanity, from perverseness, from sloth, from all vicious distempers, and in their room to implant firm habits of virtue; to get a clear knowledge of our duty, with a ready disposition to perform it; in fine, to season our minds with holy affections, qualifying us for the presence of God, and conversation with the blessed Spirits above; these are things that must be done, but cannot be done in a trice; it is not dictum factum, as soon done as said; but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a 
Rom. 2. 7.  patient continuance in well-doing is needful to achieve it; for it no time can be redundant, the longest life can hardly be sufficient: Art is long, and life is short, may be an Aphorism in Divinity as well as in Physic; the art of living well, of preserving our Soul's health, and curing its distempers, requireth no less time to compass it, than any other Art or Science.  
Virtue is not a Mushroom, that 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Chrys. ad Eph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   springeth up of itself in one Night, when we are asleep or regard it not: But a delicate Plant, that groweth slowly and tenderly, needing much pains to cultivate it, much care to guard it, much time to manure it, in our untoward soil, in this World's unkindly weather: happiness is a thing too precious to be purchased at an easy rate, Heaven is too high to be come at without much climbing; the Crown of Bliss is a Prize too noble to be won without a long and a tough conflict. Neither is a vice a spirit that will be conjured down by a charm, or with a Presto driven away; it is not an adversary, that can be knocked down at a blow, or dispatched with a stab. Whoever 

O quam istud parum p●tant, quibus tam facile videtur!  
Quint. 12. 1.   shall pretend at any time easily with a celerity, by a kind of Legerdemain or by any mysterious knack, a Man may be settled in virtue, or converted from vice, common experience abundantly will confute him; which showeth, that a habit otherwise (setting miracles aside) cannot be produced or destroyed, than by a constant exercise of acts suitable or opposite thereto; and that such acts cannot be exercised without voiding all impediments and framing all Principles of action (such as temper of body, judgement of mind, influence of custom) to a compliance; that who by temper is peevish or choleric, cannot without mastering that temper become patient or meek; that who from vain opinions is proud, cannot without considering away those opinions prove humble: that who by custom is grown intemperate, cannot without weaning himself from that custom come to be sober; that who from the concurrence of a sorry nature, fond conceits, mean breeding and scurvy usage is covetous; cannot without draining all those sources of his fault, be turned into liberal. The change of our mind is one of the greatest alterations in nature, which cannot be compassed in any way, or within any time we please; but it must proceed on leisurely and regularly, in such order, by such steps, as the nature of things doth permit; it must be wrought by a resolute and laborious perseverance; by a watchful application of mind in voiding Prejudices, in waiting for advantages, in attending to all we do; by forcible wresting our nature from its bent, and swimming against the current of impetuous desires; by a patient disentangling ourselves from practices most agreeable and familiar to us; by a wary fencing with temptations, by long struggling with manifold oppositions and difficulties; whence the Holy Scripture termeth our practice a warfare, wherein we are to fight many a bloody battle with most redoubtable foes; a combat, which must be managed with our best skill, and utmost might; a race, which we must pass through with incessant activity and swiftness.  
If therefore we mean to be good or to be happy, it behoveth us to lose no time; to be presently up at our great task; to snatch all occasions, to embrace all means incident of reforming our hearts and lives. As those who have a long journey to go, do 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  take care to set out early and in their way make good speed, lest the night overtake them before they reach their home; so it being a great way from hence to Heaven, seeing we must pass over so many obstacles, through so many Paths of duty before we arrive thither, it is expedient to set forward as soon as can be, and to proceed with all expedition; the longer we stay, the more time we shall need, and the less we shall have.  
3. We may consider, that no future time which we can fix upon will be more convenient than the present is for our reformation. Let us pitch on what time we please, we shall be as unwilling and unfit to begin as we are now; we shall find in ourselves the same indispositions, the same averseness, or the same listlesness 
Cras hoc fiet; idem cras fiet, &c Pers. Sat. 5.  toward it as now: There will occur the 

Qui non est hodie, cras minus aptus erit.  
Ovid. de Rome I Epict 4. 12.   like hardships to deter us, and the like Pleasures to allure us from our duty; objects will then be as present and will strike as smartly upon our senses; the case will appear just the same, and the same Pretences for delay will obtrude themselves; so that we shall be as apt then as now to prorogue the business. We shall say then, to morrow I will mend; and when that morrow cometh, it will be still to morrow, and so the morrow will prove endless. If like the simple Rustic, (who stayed by the River side waiting till it had done running, 

— qui recte vivendi prorogat horam,  
Rusticus expectat dum defluat amnis, at ille  
Labitur, & labetur in omne voubilis evum.  Hor. Ep. I. 2.  that so he might pass dryfoot over the channel) we do conceit, that the sources of sin (bad inclinations within, and strong 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epict. 4. 12.  
For the same reason we put it off, we should put it away. If it be good at all, it is good at present.   temptations abroad) will of themselves be spent or fail, we shall find ourselves deluded. If ever we come to take up, we must have a beginning with some difficulty and trouble; we must courageously break through the present with all its enchantments; we must undauntedly plunge into the cold stream; we must rouse ourselves from our bed of sloth; we must shake off that brutish improvidence which detaineth us, and why should we not assay it now? there is the same reason now that ever we can have! yea, far more reason now; for if that we now begin, hereafter at any determinate time, some of the work will be done, what remaineth will be shorter and easier to us. Nay farther,  
4. We may consider, that the more we defer, the more difficult 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict. 4. 12.  and painful our work must needs prove; every day will both enlarge our task, and diminish our ability to perform it: Sin is never at a stay; if we do not retreat from it, we shall advance in it; and the farther on we go, the more we have to come back; every step we take forward, (even before we can return hither, into the state wherein we are at present) must be repeated; all the web we spin must be unravelled; we must vomit up all we take in; which to do we shall find very tedious and grievous.  
Vice as it groweth in age, so it improveth in stature and strength; from a puny Child it soon waxeth a lusty Stripling, then riseth to be a sturdy Man, and after awhile becometh a massy Giant, whom we shall scarce dare to encounter, whom we shall be very hardly able to vanquish; especially seeing that as it groweth taller and stouter, so we shall dwindle and prove more impotent; for it feedeth upon our vitals, and thriveth by our decay; it waxeth mighty by stripping us of our best forces; by enfeebling our reason, by perverting our will, by corrupting our temper, by debasing our courage, by seducing all our appetites and passions to a treacherous compliance with itself; every day our 
Falsis opinionibus tanto quisque inseritur, quanto magis in eyes, familiariusque volutatur. Aug. Ep. 117.  mind groweth more blind, our will more resty, our spirit more faint, our appetites more fierce, our passions more headstrong and untameable: The power and empire of sin do strangely by degrees encroach, and continually get ground upon us, till it hath quite subdued and enthralled us; first we learn to bear it, than we come to like it, by and by we contract a friendship with it, than we dote upon it, at last we become enslaved to it in a bondage which we shall hardly be able, or willing to shake off; when not only our necks are fitted to the yoke, our hands are manacled, and our feet shackled thereby; but our heads and hearts do conspire in a base submission thereto: When vice hath made such impression on us, when this pernicious weed hath taken so deep root in our mind, will and affection, it will demand an extremely toilsome labour to extirpate it.  
Indeed by continuance in sin, the chief means (afforded by nature, or by grace) of restraining, or reducing us from it, are either cut off, or enervated and rendered ineffectual.  
Natural modesty, while it lasteth, is a curb from doing ill; Men in their first 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. Or. 26.  deflexions from virtue 

— nam quis  
Peccandi finem posuit, sibi quando recepit  
Ejectum semel attrita de fronte ●ubo●em?  Juv. Sat. 18.  are bashful and shy; out of regard to other men's opinion, and tenderness of their own honour they are afraid, or ashamed to transgress plain rules of duty; but in process this disposition weareth out; by little and little they arrive to that character of the degenerate Jews, whom the Prophets call impudent children, having a brow of brass, and faces harder than 

Ezek. 2. 4. 3. 7.  
Isa. 48. 4.  
Jer. 5. 3.  
Prov. 21. 29.   a rock; so that they commit sin with open face, and in broad day, without any mask, without a blush; they despise their own reputation, and defy all censure of others; they outface and outbrave the World, till at length with prodigious insolence they come to boast of wickedness, and glory in their shame, as an instance of high courage and special 
Phil. 3. 19  gallantry.  
Conscience is a check to beginners in sin, reclaiming them from it, and rating them for it; but this in long standers becometh useless, either failing to discharge its office, or assaying it to no purpose, having often been slighted, it will be weary of chiding; or if it be not wholly 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrys. Tom. Orat. 64.  dumb, we shall be deaf to its reproof: As those who live by cataracts or downfalls of Water are by continual noise so deafened as not to hear or mind it, so shall we in time grow senseless, not regarding the loudest Peals and Ratlings of our conscience.  
The Heart of a raw Novice in impiety 

(Ezek. 2. 4. 3. 7.  
Neh. 9 29.  
2 Chron. 36. 73.  
Dan. 5. 20.)   is somewhat tender and soft, so that remorse can pierce and sting it; his neck is yielding and sensible, so that the yoke of sin doth gall it; but in stout Proficients the heart becometh hard and stony, the neck stiff and brawny; (an iron sinew, 
Isa. 48. 4.  as the Prophet termeth it) so 
Quo quis pejus se habet, minus sentit. Sen. Ep. 53.  that they do not feel or resent any thing; but are like those of whom St. Paul speaketh; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Eph. 4. 19  who being past feeling all sorrow or smart, have given themselves over unto lascivousness, to work all uncleanness with greedness.  
When first we nibble at the Bait, or enter into bad courses, our reason doth contest and remonstrate against it, faithfully representing to us the folly, the ugliness, the baseness, the manifold ill consequences of sinning; but that by continuance is muffled so as not to discern, or muzzled so as not to declare; yea, often is so debauched as to excuse, to avow and maintain, yea, to applaud and extol our miscarriages.  
For a time a Man retaineth some courage, and a hope that he may repent; but progress in sin dispiriteth and casteth into despair; whether God be placable, whether himself be corrigible; an apprehension concerning the length of the way, or the difficulty of the work discourageth, and despondency rendereth him heartless and careless to attempt it. There is no Man that hath heard of God, who hath not at first some dread of offending him, and some dissatisfaction in transgressing his will; it appearing to his mind (not yet utterly blinded and depraved) a desperate thing to brave his irresistible Power, an absurd thing to thwart his infallible Wisdom, a detestable thing to abuse his immense Goodness; but obstinacy in sin doth quash this conscientious awe; so that at length God is not in all his thoughts, the 
Psal. 10. 4 36. 1.  fear of God is not before his eyes; the Wrath of the Almighty seemeth a Bugbear, the fiercest menaces of Religion sound but as Ratties to him.  
As for the gentle Whispers and Touches of Divine Grace, the monitory Dispensations of Providence, the good advices and wholesome reproofs of Friends, with the like means of reclaiming sinners; these to Persons settled on their lees, or fixed in bad custom, are but as 

jer. 48. 11.  
Zeph. 1. 12.   gusts of Wind brushing an old Oak, or as Waves dashing on a Rock, without at all shaking or stirring it.  
Now when any Person is come to this pass, it must be hugely difficult to reduce him; to retrieve a deflowered Modesty, to quicken a jaded Conscience, to supple a callous Heart, to settle a baffled Reason, to rear a dejected Courage, to recover a Soul miserably benumbed and broken, to its former vigour and integrity, can be no easy matter.  
The diseases of our Soul no less than those of our Body; when once they are inveterate, they are become more 
— frustra medicina paratur, Cum mala per longas invaluere moras. Ovid.  incurable; the longer we forbear to apply 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Greg. Naz. Orat. 26.   due remedy, the more hard their cure will prove; if we let them proceed far, we must e'er we can be rid of them, undergo a course of Physic very tedious and offensive to us; many a rough Purge, many a sore Phlebotomy, many an irksome Sweat we must endure. Yea farther,  
5. We may consider, that by delaying to amend, to do it may become quite impossible; it may be so in the nature of the thing, it may be so by the will of God: The thing may become naturally impossible; for vice by custom may pass into nature, and prove so congeneal, as if it were born with us; so that we shall propend to it as a stone falleth down, or as a spark flieth upward: By soaking in Voluptuousness 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Babyl Orat. 2.  we may be so transformed into Brutes, by sleeping in malice so converted into Fiends, that we necessarily shall act like creatures of that kind, into which we are degenerated; and then nowise without a downright Miracle are we capable of being reform. How long, saith Solomon, wilt thou 
Prov. 6. 9  sleep, O Sluggard, when wilt thou arise out of thy sleep? We may be so often called on, and 'tis not easy to awaken us, when we are got into a spiritual slumber; but when we are, dead in trespasses and sins, so that 

Eph. 2. 1.  
Apoc. 3. 1.  
1 Tim. 5. 6.   all breath of holy affection is stopped, and no spiritual pulse from our heart doth appear; that all sense of duty is lost, all appetite to good doth fail, no strength or activity to move in a good course doth exert itself; that our good complexion is dissolved, and all our finer spirits are dissipated; that our mind is quite crazed, and all its Powers are shattered or spoiled, when thus, I say, we are spiritually dead, how can we raise ourselves, what beneath omnipotency can effect it? as a stick, when 

Frangas citius quam corrigas quae in pravum induruerunt.  
Quintil. 1. 3.   once 'tis dry and stiff, you may break it, but you can never bend it into a straighter posture, so doth the Man become incorrigible, who is settled and stiffened in vice. The stain of habitual sin may sink in so deep, and so thoroughly tincture all our Soul, that we may be like those People, of whom the Prophet saith, Can the Ethiopian change his 
Jer. 13. 23.  skin, or the Leopard his spots? then may ye do good, that are accustomed to do evil: Such an impossibility may arise from nature; one greater and more insuperable may come from God.  
To an effectual repentance the succour of divine grace is necessary; but that is arbitrarily dispensed; the spirit bloweth where it listeth, 
John 3. 8.  yet it listeth wisely, with regard both to the past behaviour, and present capacities of Men; so that to such who have abused it, and to such who will not treat it well, it shall not be imparted: And can we be well assured, can we reasonably hope, that after we by our presumptuous delays have put off God and dallied with his grace; after that he long in vain hath waited to be gracious; after that he hath endured so many neglects, and so many repulses from us; after that we frequently have slighted his open invitations, and smothered his kindly motions in us; in short, after we so unworthily have misused his goodness and patience, that he farther will vouchsafe his grace to us? when we have forfeited it, when we 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Heb 10. 29.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Heb. 6. 4.   have rejected it, when we have spurned and driven it away, can we hope to recover it?  
There is a time, a season, a day allotted to us; our day it is termed, 

Luke 19 42, 44.  
2 Cor. 6. 2.  
Heb. 3. 13.  
John 9 4.   a day of salvation, the season of our visitation, an acceptable time; wherein God freely doth exhibit grace, and presenteth his mercy to us; if we let this day slip, the night 
Luke 19 42.  cometh when no man can work; when the things belonging to our peace will 
Isa. 59 10.  be hidden from our eyes; when (as the Prophet expresseth it) we shall grope for the wall like the blind, and stumble at noonday as in the night, and be in desolate places as dead men; after that day is spent, and that comfortable light is set, a dismal night of darkness, of cold, of disconsolateness will succeed; when 

Jer. 15. 6.  
Mal. 2. 17.  
Isa 1. 14. 7. 13.  
Rom. 1. 24, 26, 28.   God being weary of bearing with Men doth utterly desert them, and delivereth them over to a reprobate mind; when subtracting his gracious direction and assistence, he giveth them over to their own hearts 
Psal. 81. 12.  lusts, and to walk in their own counsels; when they are brought to complain with those in the Prophet, O Lord, why hast thou made us to err 
Isa. 63. 17.  from thy ways, and hardened our heart from thy fear? when like Pharaoh they survive only as objects of God's justice, or occasions to glorify his power; when like Esau, they cannot 
Rom. 9 17.  find a place of repentance, although they seek it carefully with 
Heb. 13. 17.  tears; when as to the foolish loitering Virgins, the door of mercy 
Matth. 25. 10.  is shut upon them; when the master of the house doth rise and shut the 
Luke 13. 25.  door, etc. when that menace of divine wisdom cometh to be executed; They shall call upon me, but I 
Prov. 1. 28.  will not answer: they shall seek me early, but they shall not find me; for that they hated knowledge, and did not choose the fear of the Lord: And if neglecting our season, and present means, we once fall into this state, then is our case most deplorable; we are dead Men irreversibly doomed, and only for a few moments reprieved from the stroke of final vengeance; we are vessels of wrath 
Rom. 9 22.  fitted (or made up) for destruction; by a fatal blindness and obduration sealed up to ruin; we are like the terra damnata, that earth (in the Apostle,) which drinking up the rain, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Heb. 6. 7, 8.   that cometh oft upon it, and bearing thorns and briers, is rejected, and is nigh unto cursing, and whose end is to be burned. Wherefore according to the advice of the Prophet, Seek ye the Lord, when he may be found, call 
Isa. 55. 6.  ye upon him, while he is near.  
It is true, that God is ever ready upon our true conversion to receive us into favour, that his arms are always open to embrace a sincere Penitent; that he hath declared, whenever a wicked man turneth from 
Ezek. 18. 27.  his wickedness, and doth that which is right, he shall save his soul alive; that if we do wash ourselves, make us clean, put away the evil of our doings, 
Isa. 1. 18.  and cease to do evil, then although our sins be as scarlet, they shall be white as snow, though they be like crimson they shall be as wool; that if we rend our hearts, and turn 
Joel 2. 13.  unto the Lord, he is gracious and merciful. and will repent of the evil; that God is good and ready to forgive, 
Psal. 86. 5.  and plenteous in mercy unto all that call upon him; that whenever a prodigal Son with humble confession and hearty contrition for his sin doth arise and go to his father, he 
Luke 15. 18.  will embrace him tenderly, and entertain him kindly; that even a profane Apostate, and a bloody Oppressor (as Manasses) a lewd Strumpet (as Magdalene) a notable 
Vid. Chrys. ad Theod. 2. Judas (saith he there) was capable of pardon.  Thief (as he upon the Cross) a timorous Renouncer (as St. Peter) a furious Persecutor (as St. Paul) a stupid Idolater (as all the Heathen World, when the Gospel came to them, was) the most heinous Sinner that ever hath been, or can be imagined to be, if he be disposed to repent, is capable of mercy; those declarations and promises are infallibly true, those instances peremptorily do evince, that repentance is never super-annuated; that if we can turn at all, we shall not turn too late, that poenitentia nunquam sera, modo seria, is an irrefragable rule; yet nevertheless delay is very unsafe; for what assurance can we have, that God hereafter will enable us to perform those conditions of bewailing our sins, and forsaking them? have we not cause rather to fear that he will chastise our presumption by withholding his Grace? for although God faileth not to yield competent aids to Persons who have not despised his goodness and long-suffering 
Rom. 2. 4.  that leadeth them to repentance; yet he that wilfully or wantonly loitereth away the time, and squandereth the means allowed him; who refuseth to come when God calleth, yea wooeth and courteth him to repentance, how can he pretend to find such favour?  
We might add, that supposing God in super-abundance of mercy might be presumed never to withhold his grace; yet seeing his grace doth not work by irresistible compulsion; seeing the worse qualified we are, the more apt we shall be to cross and defeat its operation; seeing that we cannot hope that hereafter we shall be more fit than now to comply with it: Yea, seeing we may be sure, that after our hearts are hardened by perseverance in sin, we shall be more indisposed thereto; we by delay of repentance do not only venture the forfeiture of divine grace, but the danger of abusing it, which heinously will aggravate our guilt, and hugely augment our punishment.  
We should do well therefore most seriously to regard the Apostle's admonition; Exhort one another to day, 
Heb. 3. 13.  while it is called to day, lest any of you be hardened by the deceitfulness of sin: Now that we find ourselves invited to repent, now that we apprehend so much reason for it; now that we feel our hearts somewhat inclined thereto; now that we have time in our hands, and are not barred from hopes of mercy; now that it is not extremely difficult, or not absolutely impossible, let us in God's name lay hold on the occasion, let us speedily and earnestly set upon the work. Farther yet,  
6. We should consider, that we are mortal and frail, and thence any designs of future reformation may be clipped off, or intercepted by death; which is always creeping towards us, and may for all we can tell be very near at hand. You say you will repent to morrow; but are you sure you shall have a morrow to repent in? have you an hour in your hand, or one minute at your disposal? have you a lease to show for any term 
Qui poenitenti veniam spospondit, peccanti crastinum diem non promisit. Greg. in Evang. Hom. IX.  of life? can you claim or reckon upon the least portion of time without his leave, who bestoweth life, and dealeth out time, and ordereth all things as he pleaseth? Can you any-wise descry the just measure of your days, 

Job 12. 10. 14. 5. 7. 1.  
Psal. 39 4. 90. 12.  
Dan. 5. 23.  
Prov. 27. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Bas. M. exh. ad Bapt.   or the bounds of your appointed time without a special revelation from him, in whose hands is your breath; and with whom alone the number of your months is registered? Boast not thyself of to morrow, for thou knowest not what a day may bring forth, saith the Wiseman: boast not of it, that is, do not pretend it to be at thy disposal, presume not upon any thing that may befall therein; for whilst thou presumest thereon, may it not be said unto thee, as to the rich Projectour in the Gospel, 
* Luke 12. 10.  Thou fool, this night shall thy soul be required of thee. Doth not, seluding hidden decrees, every Man's life hang upon a thread very slender and frail? is it not subject to many diseases lurking within, and to a thousand accidents flying about us? how many, that might have promised themselves as fair scope as we can, have been unexpectedly snapped away? How many have been cropped in the flower of their age and vigour of their strength? Doth not every day present experiments of sudden death? Do we not continually see that observation of the Preacher verified, Man 
Eccles. 9 12.  knoweth not his time; as the fishes that are taken in an evil net, and as the birds are caught in the snare, so are the sons of men snared in an evil time, when it cometh suddenly upon them? Old 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Const. Ap. 2. 13.   men are ready to drop of themselves, and young men are easily brushed or shaken down; the former visibly stand upon the brink of Eternity, the latter walk upon a bottomless Quag, into which unawares they may slump; who then can any-wise be secure? We are all therefore highly concerned to use our life, while we have it; to catch the first opportunity, lest all opportunity forsake us; to cut off our sinning, lest ourselves be cut off before it: And that the rather, because by lavishing, or misemploying our present time, we may lose the future, provoking God to bereave us of it; for as prolongation of time is a reward of Piety; as to observance of the Commandments it is promised, Length of days, and 
Prov. 3. 2.  long life, and peace shall be added unto thee; so being immaturely snatched hence is the punishment awarded to impious practice; so it is threatened that Evil men shall be 
Psal. 37. 9  cut off; that bloody and deceiful men 
Psal. 55. 23.  shall not live out half their days; that God will wound the head of his 
Psal. 68 21.  enemies, and the hairy scalp of such an one as goeth on still in his wickedness: the very being unmindful of their duty is the cause, why men are thus surprised; for, If, saith God, thou dost not watch, I shall come upon 
Rev. 3. 3. 16. 5.  thee as a thief, and thou shalt not know when I come upon thee. And If (saith our Lord) that servant doth say in his heart, my Lord delayeth 
Luke 12. 45, 46.  his coming, etc. The Lord of that servant will come in a day, when he looketh not for him, etc.  
If then it be certain, that we must render a strict account of all our doings here; if by reason of our frail nature and slippery state, it be uncertain when we shall be summoned thereto; if our negligence may abridge and accelerate the term, is it not very reasonable to observe those advices of our Lord; Watch, 

Matth. 25. 13. 24. 42.  
Mark 13. 33.  
Luke 12. 15, 35.   for ye do not know the day, nor the hour, when the son of man cometh; Take heed to yourselves, lest any time your heart be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares. Let your loins be girded about, and your lamps burning, and ye yourselves like men, that wait for your Lord: And to take the counsel of the Wiseman, Make no tarrying 
Ecclus. 5. 5.  to turn unto the Lord, and put not off from day to day; for suddenly shall the wrath of the Lord come forth, and in thy security shalt thou be destroyed, and perish in the day of vengeance.  
These considerations plainly do show how very foolish, how extremely dangerous and destructive the procrastinating our reformation of life is: there are some others of good moment, which we shall reserve.   

SERMON IU. The Danger and mischief of delaying Repentance.  PSALM CXIX. 60. I made haste, and delayed not to keep thy Commandments. 
I Proceed to the Considerations which yet remain to be spoken to.  
1. We may consider the causes of delay in this case (as in all cases of moment) to be bad and unworthy of a Man: What can they be but either stupidity, that we do not apprehend the importance of the affair; or improvidence that we do not attend to the danger of persisting in sin; or negligence that we do not mind our concernments; or sloth that keepeth us from rousing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simpl.  and bestirring ourselves in pursuance of what appeareth expedient; or faint-heartedness and cowardice, that we dare not attempt to cross our appetite, or our fancy; all which dispositions are very base and shameful: It is the prerogative of humane nature to be sagacious in 
Animal hoc providum, sagax, Cic. the leg. 1. Cic. the office 1.  estimating the worth, and provident in descrying the consequences of things; whereas other creatures, by impulse of sense, do only fix their regard on present appearances; which peculiar excellency by stupidity and improvidence we forfeit, degenerating into brutes; and negligence of that, which we discern mainly to concern us is a quality somewhat beneath those, depressing us below beasts, which cannot be charged with such a fault; sloth is no less despicable, rendering a man fit for nothing; nor is there any thing commonly more reproachful than want of courage: so bad are the causes of delay.  
2. And the effects are no less unhappy, being disappointment, damage, trouble and sorrow: As expedition (catching advantages and opportunities, keeping the spirit up in its heat and vigour, making forcible impressions wherever it lighteth, driving on the current of success) doth subdue business, and archieve great exploits (as by practising his Motto, to defer nothing, Alexander 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Successus urgers suos, instare, etc. Luc. 1.  did accomplish those mighty feats which make such a clatter in story; and Caesar more by the rapid quickness and forwardness of undertaking, than by the greatness of courage, and skilfulness of conduct, did work out those enterprises, which purchased to his Name so much glory and renown) so delay and 
Plerisque in rebus tarditas & procrastinatio odiosa est. Cic. Philip. 6.  slowness do spoil all business, do keep off success at distance from us, thereby opportunity is lost, and advantages slip away; our courage 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hes.  
Dum deliberamus quando incipiendum est, incipere jam serum est. Quint. 12. 7.   doth flag, and our spirit languisheth; our endeavours strike faintly, and are easily repelled; whence disappointment necessarily doth spring, attended with vexation.  
3. Again, we may consider, that to set upon our duty is a great step toward the performance of it; if we can resolve well, and a little puft forward, we are in a fair way to dispatch; to begin (they say) is to have half done 

Dimidium facti qui coepit habet. Hor. Ep. 1. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrys. Tom. 6. Orat. p. 68  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib. p. 79.   to set out, is a good part of the journey to rise betimes is oftener harder than to do all the days work; entering the Town, is at most the same with taking it; it i● so in all business, it is chiefly so i● moral practice: For if we can fine in our hearts to take our leave of sin if we can disengage ourselves from the 
Honestas, quae principie anxia habetur, ubi contigerit, voluptati luxuriaeque habetur. Vict. in Sept. Seu.  witcheries of present allurement; if we can but get over the threshold, of virtuous conversation, we shall find the rest beyond expectation smooth and expedite; we shall discover such beauty in virtue, we shall taste so much sweetness in obedience as greatly will encourage us to proceed therein.  
4. Again, we may consider, that our time itself is a gift, or a talon committed to us, for the improvement whereof we are responsible no less than for our Wealth, our Power, our Credit, our Parts, and other such advantages, wherewith for the serving of God, and furthering our own salvation we are entrusted: To 

Eph. 5. 16.  
Col. 4. 5.   redeem the time is a Precept; and of all Precepts the most necessary to be observed, for that without redeeming (that is embracing and well employing) time we can do nothing well; no good action can be performed, no good reward can be procured by us: Well may we be advised to take our best care in husbanding it, seeing justly of all things it may be reckoned most precious; its price being inestimable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and its loss irreparable; for all the World cannot purchase one Moment of it more than is allowed us, neither can it, when once gone, by any means be recovered: So much indeed as we save thereof, so much we preserve of ourselves; and so far as we lose it, so far in effect we slay ourselves, or deprive ourselves of life; yea by mispending it we do worse than so; for a dead sleep, or a cessation from being, is not so bad as doing ill; all that while we live backward, or decline toward a state much worse than annihilation itself▪ Farther  
5. Consider, that of all time the present is ever the best for the purpose 
Omnioe quae ventura sunt in incerto jaecent, protinus vive. Sen. de vit. brev. 9  of amending our life; It is the only sure time, that which we have in our hands, and may call our own; whereas the past time is irrevocably gone from us; and the future may never come to us: It is absolutely (reckoning from our becoming sensible of things, and accountable for our actions) the best, as to our capacity of improving it;  Optima quaeque dies miseris mortalibus aevi 
Virg. Georg. 3.  Prima fugit 
Our best days do first pass away, was truly said; the nearer to its source our life is, the purer it is from stain, the freer from clogs, the more susceptive of good impressions, the more vivid and brisk in its activity; the farther we go on, especially in a bad course, the nearer we verge to the dregs of our life; the more dry, the more stiff, the more sluggish we grow; delay therefore doth ever steal away the flower of our age, leaving us the bran and refuse thereof. Again,  
6. If at any time we do reflect upon the time that hath already slipped away unprofitably from us, it will seem more than enough, and (if we consider well) it will be grievous to us to lose more; the morrow will seem too late to commence a good life; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The time passed of our 

Sera nimis vita est crastina, vive hodie.  
Mart. 1. 16.  
1 Pet. 4. 3.   life (saith St. Peter) may suffice us to have wrought the will of the Gentiles, or to have continued in ill courses; more indeed it might than suffice; it should be abundantly too much to have imbezilled so large a portion of our precious and irreparable time: After we have slept in neglect of our duty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is (as St. Paul saith) now 
Rom. 13. 11.  high time to awake, unto a vigilant observance thereof: this we shall the rather do, if we consider, that  
7. For illiving now we shall come hereafter to be sorry, if not with a wholesome contrition, yet with a painful regret; we shall certainly one day repent, if not of our sin, yet of our sinning; if not so as to correct for the future, yet so as to condemn ourselves for what is past: the consideration of our having sacrilegiously robbed our Maker of the time due to his service; of our having injuriously defrauded our souls of the opportunities granted to secure their welfare; of our having profusely cast away our most precious hours of life upon vanity and folly, will some time twitch us sorely. There is no man who doth not with a sorrowful eye review an ill-past life; who would not gladly recall his misspent time; O mihi proeteritos! O that God would restore my past years to me, is every such Man's Prayer, although it never was heard, never could be granted unto any. And what is more inconsistent with wisdom, than to engage ourselves upon making such ineffectual and fruitless wishes? What is more disagreeable to reason, than to do that, for which we must be forced to confess and call ourselves fools? What Man of sense for a flash of transitory Pleasure, for a puff of vain repute, for a few scraps of dirty Pelf would plunge himself into such a gulf of anguish?  
8. On the contrary, if laying hold on occasion, 
Ille sapit quisquis, Post hume, vixit heri. Mart. 5. 60.  we set ourselves to do well, reflection thereon will yield great satisfaction and pleasure to us; we shall be glad that we have done, and that our task is over; we shall enjoy our former life; Our time 

Ampliat aetatis spatium sibi vir bonus, hoc est  
Vivere his, vita posse priore frui. Mart. 10. 23.   which is so past will not yet be lost unto us; but rather it will be most securely ours, laid up beyond the reach of danger, in the repository of a good conscience.  
9 Again, all our time of continuance 
Rom. 2.  in sin we do treasure up wrath, or accumulate guilt; and the larger our guilt is, the sorer must be our repentance; the more bitter the 
Quam magna deliquimus, tam granditer defleamus, etc. Cypr. the Laps. Or. 5.  sorrow, the more low the humbling, the more earnest the deprecation requisite to obtain pardon: the broader and deeper the stain is, the more washing is needful to get it out; if we sin much and long, we must grieve answerably, or we shall be no fit objects of mercy.  
10. And whenever the sin is pardoned, yet indelible marks and monuments thereof will abide. We shall eternally 

Poena potest demi, culpa perennis erit. Ovid.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. Tom. 8. p. 97.   be obliged to cry peccavi; although the punishment may be remitted, the desert of it cannot be removed; a scar from it will stick in our flesh; which ever will deform us; a tang of it will stay in our memory, which always will be disgustful; we shall never reflect on our miscarriages without some confusion and horror; incessantly we shall be liable to that question of St. Paul, What 
Rom. 6. 21.  fruit had ye of those things, whereof ye are now ashamed? If therefore we could reasonable presume, yea if we could certainly foresee, that we should hereafter in time repent, yet it were unadvisably to persist in sin, seeing it being once committed, can never be reversed; never expunged from the registers of time, never dashed out from the tables of our mind and memory; but will perpetually rest as matter of doleful consideration, and of tragical story to us. Then shalt thou remember thy 

Ezek. 16. 61.  
Ezek. 16. 63.   ways, and be ashamed. That thou mayst remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God: Then shall ye remember your own evil ways, 
Ezek. 36. 31. 20. 43.  and your doings that were not good, and shall loathe yourselves in your own sight, for your iniquities, and for your abominations.  
11. Again, so much time as we spend in disobedience, so much of reward we do forfeit; for commensurate to our works shall our rewards be; the fewer our good works are in the course of our present life, the smaller shall be the measures of joy, of glory, of felicity dispensed to us hereafter; the later consequently we repent, the less we shall be happy: One star (saith the Apostle) differeth from another in glory; 
1 Cor. 15. 41.  and of all stars, those in the celestial sphere will shine brightest, who did soon rise here, and continued long by the lustre of their good works to glorify their heavenly Father; for the path of the just is as the shining 
Prov. 4. 18.  light, that shineth more and more unto the perfect day. While therefore we let our interest lie dead by lingering, or run behind by sinful practice, we are very bad husbands for our soul; our spiritual estate doth thereby hugely suffer; every minute contracteth a damage that runneth through millions of ages, and which therefore will amount to an immense sum: And who for all the pleasures here would forego one degree of blissful joy hereafter; who for all earthly splendours would exchange one spark of celestial glory; who for all the treasures below would let slip one gem out of his heavenly crown?  
12. Farther, let us consider that whatever our age, whatever our condition or case be, the advice not to procrastinate our obedience is very suitable and useful.  
Art thou young? then it is most 

Sub paedagogo coeperis licet; serum est.  
Mart. 8. 44.   proper to enter upon living well. For when we set out, we should be put in a right way; when we begin to be Men, we should begin to use our reason well; life and virtue should be of the same standing; what is more ugly than a Child, that have learned little, having learned to do ill; than naughtiness springing up in that state of innocence? the foundation of good life is to be laid in that age, upon which the rest of our life is built; for this is the manner of our proceeding; the present dependeth always upon what is past; our practice is guided in notions that we had sucked in, is swayed by inclinations that we got before; whence usually our first judgements of things, and our first propensions to stretch their influence upon the whole future life. Train up a 
Prov. 22. 6.  child in the way he should go, and when he is old he will not depart from it, saith the Wiseman.  
That age as it is most liable to be corrupted 

Natura tenacissimi sum●s co-rum, quae rudibus annis percipimus, etc. Quint. 1. 1.  
Difficulter eraditur quod rudes animi perbiberunt. Hier. ad Laetam.   by vice, so it is most capable of being imbued with virtue: then nature is soft and pliable, so as easily to be moulded into any shape, ready to admit any stamp impressed thereon; then the mind is a pure table, in which good principles may be fairly engraven, without raising out any former ill prejudices; then the heart being a soil free of weeds, the seeds of goodness being cast therein will undisturbedly grow and thrive; then the complexion being tender will easily be set into a right posture; Our 

Ut corpora ad quosdam membrorum flexus formari nisi tener a non possunt, sic animos ad pleraque duriores robur ipsum facit. Quint. ib.  
Quo semel est imbuta recens servabit odorem Testa diu.  
Hor. Ep. 1. 2.   soul is then a Vessel empty and sweet; good liquor therefore may be instilled, which will both fit it, and season it with a durable tincture; the extreme curiosity and huge credulity of that age, as they greedily will swallow any, so will they admit good instruction. If we do then imbibe false conceptions, or have bad impressions made on our minds, it will be hard afterwards to expel, or to correct them. Passion is then very fluid and movable, but not being impetuously determined any way, may easily be derived into the right channel. Then the quickness of our wit, the briskness of our fancy, the freshness of our memory, the vigour of our affections, the lusty and active mettle of our spirits being applied to virtuous studies and endeavours, will produce most noble 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fruits; the beauty of which will adorn us, the sweetness will please us, so as to leave on our minds a perpetual relish and satisfaction in goodness. Then being less encumbered with the cares, less entangled in the perplexities, less exposed to the temptations of the World and secular Affairs, we can more easily set forth, we may proceed more expeditely in good courses. Then being void of that stinging remorse, which doth adhere to reflections upon past follies, and misspent time, with more courage and alacrity we may prosecute good undertake; then beginning so soon to embrace virtue, we shall have advantage with more leisure, and more ease to polish and perfect it through our ensuing course of life; setting out so early, in the very morning of our age, without much straining, marching on softly and fairly, we may go through our journey to happiness.  
Our actions then are the first fruits of our life, which therefore are fit and due sacrifices to our Maker; which if we do withdraw, we shall have nothing left so worthy or acceptable to present unto him; will it be seemly to offer him the dregs and refuse of our age; shall we not be ashamed to bring a crazy temper of body and soul, dry bones and decayed senses; a dull fancy, a treacherous memory, a sluggish spirit before him? shall we then when we are fit for little begin to undertake his service? with our decrepit limbs and wasted strength shall we set ourselves to run the ways of his commandments?  
As it is uncomfortable to think of being parsimonious, when our stock is almost gone; so it is to become thrifty of our life, when it comes near the bottom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
If we keep innocency, spend our youth well, it will yield unexpressible comfort to us; it will save us much sorrow, it will prevent many inconveniences to us: If we have 
Psal. 37. 38.  spent it ill, it will yield us great displeasure, it will cost us much pains; we shall be forced sadly to bewail our folly and vanity therein; it will be bitter to see, that we must unlive our former life, and undo all we have done; that we must renounce the Principles we have avowed, we must root out the habits we have planted, we must forsake the Paths which we have beaten and so long trodden in, if ever we will be happy; it will be grievous to us, when we come with penitential regret to deprecate, Lord remember not the sins of my youth; we 
Psal. 25. 7.  shall feel sore pain, when our bones 
Job 20. 11.  are full of the sins of our youth, and we come to possess the iniquities 
1● 26.  thereof.  
It is therefore good (as the Prophet saith) 

Lam. 3. 27.  
Fingit equum tenera docilem cervice Magister  
Ire viam, quam monstrat eques.—  Hor.  that a man bear the yoke in his youth, when his neck is tender; it is excellent advice which the Preacher giveth, Remember thy Creator 
Eccl. 12. 1.  in the days of thy youth, while the evil days come not, and the years draw nigh, when thou shalt say I have no pleasure in them.  
Aristotle saith, that 

Eth. 1. 3.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   young men are not fit bearers of moral doctrine; because (saith he) they are unexperienced in affairs of life; and because they are apt to follow their passions, which indispose to hear with fruit or profit; but his conclusion is false, and his reasons may be well turned against him; for because young men want experience, therefore is there no bad prejudice, no contrary habit to obstruct their embracing sound doctrine; because their passions are vehement and strong, therefore being rightly ordered, and set upon good objects they with great force will carry them to virtuous practice; that indeed is the best time to regulate and tame Passions; as Horses must be broken when they are Colts, Dogs must be made when they are Whelps, else they will never be brought to any thing. The Poet therefore advised better than the Philosopher, 
— nunc adbibe puro  
Pectore verba puer, nunc te melioribus offer;  
Hor. Ep. 1. 2.  and St. Paul plainly doth confute 
Eph. 6. 4.  him, when he biddeth Parents to educate their children in the nurture and admonition of the Lord; when he chargeth Titus, that he exhort young 
Tit. 2. 6.  men to be sober-minded; when he commendeth Timothy, for that he 

2 Tim. 2. 22.  
2 Tim. 3. 15.   had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his infancy known the Holy Scriptures; So doth the Psalmist, when he saith, Wherewith 
Psal. 119. 9  shall a young man cleanse his way? by taking heed according to thy word. And Solomon, when he declareth 
Prov. 1. 4.  that his moral Precepts did serve to give subtlety to the simple, to the young man knowledge and discretion; when he biddeth us to train up a 
Prov. ●. 6, 15.  child in the way he should go; St. Peter 
1 Pet. 2. 2.  doth intimate the same, when he biddeth us, as new born babes to desire the sincere milk of the word; and our Saviour, when he said, Suffer 
Luke 18. 16.  little children to come unto me, for of such is the kingdom of God; that is the more simplicity and innocence a Man is endued with, the more apt he is to embrace and comply with the Evangelical Doctrine: Aristotle therefore was out, when he would exclude young men from the Schools of Virtue. It is observable that he contradicteth himself; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Eth. 2. 2.  It is (saith he) of no small concernment to be from youth accustomed thus or thus; yea 'tis very much, or rather all: And how shall a young man be accustomed to do well, if he be not allowed to learn what is to be done?  
Again, are we old? it is then high time to begin; we have then less time to spare from our most important business; we stand then in most imminent danger, upon the edge of perdition, and should therefore be nimble to skip out thence; our forces being diminished, our quickness and industry should be increased; the later we set out, the more speed it behoveth us to make. If 

Quod facere solent qui serius exeunt— calcar addamus. Sen. Ep. 63. 76. 10.  
Apoc. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   we stay, we shall grow continually more indisposed and unfit to amend, it will be too late, when utter decrepitness and dotage have seized upon us; and our body doth survive our soul. When so much of our time, of our parts, of our strength are fled, we should husband the rest to best advantage, and make the best satisfaction we can unto God, and unto our souls with the remainder.  
This age hath some 

— non omnia grandior aetas Quae fugiamus habet— Ovid.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ghrys. Tom. 6. Orat. 38.   peculiar advantages, which we should embrace; the froth of humours is then boiled out, the fervours of lust are slaked, passions are allayed, appetites are flatted; so that then inclinations to sin are not so violent, nor doth the enjoyment thereof so much gratify.  
Long experience than hath discovered the vanity of all worldly things, and the mischief of ill courses; so that we can then hardly admire any thing, or be fond of enjoying what we have found unprositable or hurtful.  
Age is excused from compliance with the fashions, and thence much exempted from temptations of the World; so that it may be good without obstacle or opposition.  
It is proper thereto to be grave and serious, and consequently to be virtuous; for gravity without virtue and seriousness about vain things are ridiculous.  
Nothing doth so adorn this age as goodness, nothing doth so disgrace it as wickedness; The hoary head is a crown of glory, if it be 
Prov. 16. 31.  found in the way of righteousness; but it is a mark of Infamy, if it be observed proceeding in a course of iniquity, it signifieth that experience hath not improved it, it argueth incorrigible folly, or rather incurable madness therein.  
There is indeed no care, no employment proper for old Men but to prepare for their dissolution; to be bidding adieu to the World with its vain Pomps and mischievous Pleasures; to be packing up their Goods, to be casting their Accounts, to be fitting themselves to abide in that state into which they are tumbling, to appear at that Bar, before which suddenly nature will set them. As a Ship, which hath long been tossed and weather-beaten, which is shattered in its timber, and hath lost much of its rigging, should do nothing in that case but work toward the Port, there to find its safety and ease; so should a Man, who having past many storms and 
In freto viximus, moriamur in portu. Sen. Ep. 19  agitations of the World is grievously battered and torn with Age, strive only to die well, to get safe into the Harbour of eternal Rest.  
In fine, Epicurus himself said well, that no 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epic. ad Monoec.  man is either immature or over-ripe in regard to his souls health; we can never set upon it too soon, we should never think it too late to begin; to live well is always the best thing we can do, and therefore we should at any time endeavour it; there are common reasons for all ages, there are special reasons for each age, which most strongly and most clearly do urge it; it is most seasonable for young Men, it is most necessary for old Men, it is most adviseable for all Men 
* Quare juventus, imo omnis aetas (neque enim rectae voluntati serum est tempus ullum) totis mentibus huc tendamus, in hoc elaboremus; forsan & consummare contingat. Quint. 12. 1. .  
Again, be our condition what it will, this advice is reasonable: Are we in health? we owe God thanks for that excellent gift, and the best gratitude we can express is the improving it for his service and our own good; we should not lose the advantage of a season so fit for our obedience and repentance; while the forces of our body and mind are entire, while we are not discomposed by pain or faintness, we should strive to dispatch this needful work, for which infirmity may disable us.  
Are we sick? it is then time to consider our frailty, and the best we can to obviate the worst consequences thereof: It is then very fit, when we do feel the sad effects of sin, to endeavour the prevention of worse mischiefs that may follow; it is seasonable, when we lie under God's correcting hand to submit unto him, to deprecate his wrath, to seek reconciliation with him by all kinds of obedience suitable to that state; with serious resolutions to amend hereafter, if it shall please God to restore us; it is most adviseable, when we are in the borders of death to provide for that state, which lieth just beyond it.  
Are we rich and prosperous? 'tis expedient then presently to amend, lest our Wealth do soon corrupt us with Pride, with Luxury, with Sloth, with Stupidity; lest our Prosperity becometh an inevitable snare, an irrecoverable 
Prov. 1. 32.  bane unto us.  
Are we poor or afflicted? it is then also needful to repent quickly; that we may have a comfortable support for our soul, and a certain succour in our distress; that we may get a treasure to supply our want, a joy to drown our sorrow; a buoy to keep our hearts from sinking into desperation and disconsolateness. This condition is a medicine, which God administereth for our soul's health; if it do not work presently so as to do us good, it will prove both grievous and hurtful to us.  
13. Lastly, we may consider, that abating all the rueful consequences of abiding in sin, abstracting from the desperate hazards it exposeth us to in regard to the future life, it is most reasonable to abandon it, betaking ourselves to a virtuous course of practice. For virtue in itself is far more eligible than vice, to keep 
Est virtus nihil aliud quam in se perfecta, & ad summum perducta natura, Cic. de Leg. 1.  God's Commandments hath much greater convenience than to break them; the life of a good Man in all considerable respects is highly to be preferred above the life of a bad Man: for what is virtue, but a way of living that advanceth our nature into a similitude with God's most excellent and happy nature; that promoteth our true benefit and interest; that procureth and preserveth health, ease, safety, liberty, peace, comfortable subsistence, fair repute, tranquillity of mind, all kinds of convenience to us? to what ends did our most benign and most wise Maker 

Deut. 10. 13.  
Mic. 6. 8.  
Neh. 9 13.  
Rom. 7. 12.  
Psal. 19 9 119. 107.   design and suit his Law, but to the furthering our good, and securing us from mischief, as not only himself hath declared, but reason showeth, and experience doth attest? What is vice but a sort of practice which debaseth and disparageth us, which plungeth us into grievous evils, which bringeth distemper of body and soul, distress of fortune, danger, trouble, reproach, regret, and numberless inconveniences upon us? which for no other reason, than because it so hurteth and grieveth us, was by our loving Creator interdicted to us? Virtue is most noble and worthy, most lovely, most profitable, most pleasant, most creditable; vice is most sordid and base, ugly, hurtful, bitter, disgraceful, in itself, and in its consequences. If we compare them together, we shall find, that virtue doth always preserve our health, but vice commonly doth impair it; that virtue improveth our estate, vice wasteth it; that virtue adorneth our reputation, vice blemisheth it; that virtue strengtheneth our parts, vice weakeneth them; that virtue maintaineth our freedom, vice enslaveth us; that virtue keepeth our mind in order and peace, vice discomposeth and disquieteth it; virtue breedeth satisfaction and joy, vice spawneth displeasure and anguish of conscience: to enter therefore into a virtuous course of life, what is it but to embrace happiness; to continue in vicious practice, what is it but to stick in misery?  
By entering into good life, we enter into the favour and friendship of God, engaging his infinite power and wisdom for our protection, our succour, our direction and guidance; enjoying the sweet effluxes of his mercy and bounty; we therewith become friends to the holy Angels, and blessed Saints, to all good Men, being united in a holy and happy consortship of judgement, of charity, of hope, of devotion with them; we become friends to all the World, which we oblige by good wishes, and good deeds, and by the influence of good example; we become friends to ourselves, whom we thereby enrich and adorn with the best goods; whom we gratify and please with the choicest delights: but persisting in sin we continue to affront, wrong, and displease our Maker, to be disloyal toward our Sovereign Lord; to be ingrateful toward our chief Benefactor, to disoblige the best Friend we have, to provoke a most just and severe Judge; to cope with Omnipotency, to contradict Infallibility; to enrage the greatest Patience, to abuse immense Goodness: We thereby become enemies to all the World, to God, whom we injure and dishonour; to the friends of God, whom we desert and oppose; to the creatures which we abuse to our pride, lust and vanity; to our neighbours, whom we corrupt, or seduce; to ourselves, whom we bereave of the best goods, and betray to the worst evils.  
Beginning to live soberly, we begin to live like Men, following the conduct of reason; beginning to live in charity, we commence the life of Angels, enjoying in ourselves most sweet content, and procuring great benefit to others; but going on in sinful voluptuousness, we proceed to live like beasts, wholly guided by sense, and swayed by appetite; being pertinacious in malice we continue to be like fiends, working torment in ourselves, and mischief to our neighbours.  
Embracing virtue we become wise and sober Men, worthy and honourable, beneficial and useful to the World: but continuing in vice, we continue to be foolish and vain, to be vile and despicable, to be worthless and useless.  
By our delay to amend, what do we gain? what, but a little flashy and transient pleasure instead of a solid and durable peace; but a little counterfeit profit instead of real wealth; but a little smoke of deceitful opinion instead of unquestionable sound honour; shadows of imaginary goods instead of those which are most substantial and true, a good mind, the love of God, the assured welfare of our souls. But this field of discourse is too spacious, I shall only therefore for conclusion say, that speedily applying ourselves to obedience, and breaking off our sins by repentance, is in effect nothing else but from a present Hell in trouble, and the danger of a final Hell in torment to be translated into a double Heaven; one of joyful tranquillity here, another of blissful rest hereafter; unto the which Almighty God in his mercy bring us all, through Jesus Christ our Lord; to whom for ever be all glory and praise.  
Amen.  
The very God of peace sanctify you wholly, and I pray God your whole 
1 Thess. 5. 23.  spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ. Amen.  
THE END.