A Christian's Work AND TIME of WORKING. IN A SERMON Preached on the Death of Mr. John Sorrel the Younger, of HYDE-HALL in Great Waltham in the COUNTY of ESSEX.  
By BENJAMIN SMITH, Vicar there.  Eccles. 9 10. Whatsoever thy hand findeth to do, do it with all thy might; for there is no work, nor device, nor knowledge, nor wisdom in the Grave whither thou goest. 

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   Sophocles 
LONDON, Printed by T. James, for Thomas Parkhurst at the Bible and three Crowns in Cheapside, near Mercer's Chapel. 1675.   

To Mrs. Sorrel the Sorrowful Relict of Mr. John Sorrel the Younger, of Hyde-Hall in Great Waltham, in the County of Essex.  
MADAM:  
NO Engagements could have been sufficient to have drawn me to appear in Public in so madly Censorious an Age as ours, did I greatly concern myself at what the World will say: For Writing is like a running the Gantlope, where a man Exposes himself naked, and every man will be sure to have a lash at his back. The Wit and Genius of the Age lies most in finding fault, and some men will do it out of a dislike to the person, and some to the Work, and many, that they may show their judgement (as they think) and make it appear that they have wit enough to spy a fault. And therefore privacy is certainly the best defence against the petulancy of the Tongue; for he that is not known nor heard of in the World, is in no danger of being disturbed by the Censures of it. Had I therefore valued the Censures of Men, I had chosen rather to have disobliged you, by denying your request, than thus to expose myself, and run the hazard that here I do. But I hunt not after Applause, (and if I did, I had never sought it by publishing this Sermon.) Nor do I at all concern myself to think what men will say, or how they will judge or condemn this Work. My work must stand or fall according to my great Master's approbation; Why then should I regard what the World says of it? since their Applause or Reproach can neither add nor diminish in the acceptance of it with him. I have therefore Obeyed your Commands, and at your Request this Sermon is now made public; and other Apology than this I shall not go about to make for myself. I shall not tell the World what a sense I have of your constant Civilities to me, nor plead that the Obligations that your Kindness hath laid upon me, made me unable to refuse your Commands (though I must own that these have been the prevailing Inducements with me;) for when I have said what I can, men will think what they please, and I am very well contented they should do so.  
Nor shall I go about to frame an Excuse for this Dedication, without first ask your leave; for at whose door should I lay this Sermon now it is made public, than at yours, to whose Commands it entirely oweth its coming abroad. I will not doubt of its Acceptance with you, for the sake of him who was the occasion of it, a Person who though dead, yet retains that esteem in your heart that cannot be augmented by the fairest Character that can be given of him, and is sufficient to recommend to your Acceptance any thing that hath any relation to him.  
Madam, I know too well the greatness of your Sorrow, and know that you are so fully sensible of your Loss, that it would be but Cruelty to you, under the notion of Respect to the Dead, for me to add more weight to your load, and aggravate your loss, in saying what a one he was whom you have lost. The greatness of the Affection you had for him, should make you the more contented in being deprived of him, sense it is so much for his gain. The support that God hath given you under your great affliction, and the plenty of Mercies that are still left you, are great Occasions and Engagements still to be thankful, and should induce you to own this providence, though severe, yet as the Chastisement of a Father, not as the Wound of an Enemy; he that called for this mercy again, could have called for more, and have left you much more desolate than you are. To continue lamenting your Loss, and to stand measuring the length, and breadth, and depth of the Affliction, and to survey it in all its dimensions, is but to look on the backside of the Book, where nothing is to be learned; and which hinders you from looking in to read the Lesson that God has written out for you by this providence. Your Work is to consider what God designs in this his doing, and to labour to spell out the meaning of these black Characters. The delight of your eyes is taken away with a struak, and your greatest Comfort in this life hath failed you: Trust then to such perishing Joys no more, sit lose to the World and the blandishments of it, and fix with all your might your thoughts and hopes upon him, who being unchangeable, never fails, nor can fail them that put their Trust in him. Remember him that is gone before, so as to prepare to Fellow him; and let the memory of his Piety and Virtues be ever before your Eyes as a fair Copy to Write after, that since he shall not return to you, you may go to him, and enjoy him once again, never to lose him more. Such as these, and many more, are the proper Improvements of this dispensation; which that you may so improve, as to reap the advantage of Spiritual health from this bitter Potion, is and shall be the subject of his Prayers for you to the Throne of Grace; who is,  
MADAM, Your Humble Servant, Benjamin Smith. From Much Waltham Vicarage, July, 1675.   

A CHRISTIANS WORK, AND Time of Working.  John▪ 9 4. I must Work the Works of him that sent me while it is Day; the Night cometh when no Man can Work. 
AMongst all the Uncertainties that our Affairs in this World are liable to, there is nothing that more justly deserves the name of Uncertain, than the Date and Period of our Lives. Our Enjoyments indeed are fluid and brittle, and a moment is enough to destroy the pleasure and grandeur of that state in which we had laid up the Hopes of many Years happy Repose; but yet as fickle as these are, they are not more uncertain (if so much) as the time in which we are capable of using these Enjoyments. A time determined indeed, if we respect that God in whose Hands the boundaries of our Times are, and who says to every man as he said to the Sea, Hitherto shalt thou come, and no farther, and here shall thy proud waves be stayed: But if we respect ourselves, to whom the time is allotted, we find nothing in it that is sure and certain but this, that its end will certainly come; but when, or how soon, there's none that knows. Our days are but short if we suppose them to run to their utmost Extent, and therefore David, Psalm 39 5. compares their length to a Span; but of this little how much is liable to be cut off by Accidents and Incertainties, or by the determinations of an alwise and overruling providence; that though we may be sure that at their longest they are but as a Span long, yet no man can be sure that they shall be so much as a Span long to him▪  
Both which brevity and uncertainty of our Lives, the Scriptures teach us, while it compares our time to things that are soon done, or that are very incertain in their durance. The Shepherd's Tent, or the Weavers shuttle are fit Emblems of the shortness of our days, and St. James tell us, our life is even a vapour; and the Prophet Isaiah proclaims, that all flesh is Grass, to show how uncertain and unstable our continuance even in this short time is. And this Incertainty of our Lives must needs be evident to him that shall but consider, either the Principles we are composed of, or the Accidents we are liable to, or the daily Experiences we have of it.  
The Principles we are composed of are different in their Nature, and repugnant one to another, hot and cold, moist and dry, by the Wisdom and Power of God are tempered together in the dust that makes up our Frame; these discordant Humours are always at variance amongst themselves, and there is an Intestime War continually maintained, that threatens the ruin of the whole Frame. How easily may one Humour get the upper hand of all the rest? and yet our safety consists in the equal temperature of them; and if one prevail, the Body is destroyed by the Tyranny and Predominance of that one Humour: so that our Lives depend upon the success of a scuffle, and are uncertain as the chance of War.  
But besides these, how numerous and various are External accidents, who knows what a Night may produce? or what may be in the Womb of a Morning? Who can say that his path is secure, or that no Creature has received a Commission to day to take away his Life, the very Inanimate Creatures are sufficiently armed against our Lives if God does but give the Word, and the ways to effect it are too many, and too different for our Wisdom or Prudence to foresee or prevent.  
And to all this, the undeniable proof of Experience may be added, our days are uncertain beyond dispute, for almost every day we have Instances that confirm it. Death does not wait upon the course of Nature, nor observe the order of Birth, but shoots his arrows hoodwinked among the Herd. He snatches the tender Infant from its Mother's breast, and cuts off the Youngman in the midst of his strength and days, as well as gathers the Hoary head (like a Shock of Corn in his season) into the Grave. The Young and Old, the Weak and Strong are huddled together in the Dust, and there is no Age or State that can secure and make us free from Death's arrest. Here he fells the full grown Oak, and there he cuts up the tender Speers, and every day's Experience makes the Proverb good, viz. As soon goes the green Tree to the Fire as the dry.  
What should man do then, whom Scripture, and Reason, and Experience daily convince of the incertainty of his life? Or to what end is he made so palpably sure that he is at no certain stay here? but that he might lift up his thoughts to what is more firm, and improve the present Seasons (which only wear sure of) to the obtaining an Eternal and Unchangeable state: For since this Life, as incertain as it is, is in order to a Future state, which once entered upon, admits of no alteration; that our Lives are uncertain, does earnestly call upon us to hasten our Work, and improve our time, that we may be ready for our Change whensoever it comes. That we must die, and come to Judgement, makes it necessary for us to prepare for death; but since we know not but that we may die to morrow, it's necessary that we provide for its coming to day.  
This then is the Use we should make of all the Memento's we have of Mortality, or of the incertainty or frailty of our Lives; and we should never see or hear of any snatched away from us, but it should hasten us in our Work, and make us more diligent to prepare for our turn; for who knows whose is next?  
And to this end I have been desired to apply this sad and amazing providence that has lately befallen one of the Chiefest Families in our Parish, that seeing a Youngman cut off near the midst of his days, those that are left, both Young and Old may lay it to heart, and be awakened, to consider by this Instance how uncertain our time is, that they may be stirred up to mind their Work in the present time, lest their End prevent their Preparations for it.  
And to this end I have been directed to this Portion of Scripture, as giving a sufficient Ground to build such an Exhortation upon.  
I must Work the Works of him that sent me while it is day, the night cometh when no man can Work.  
Words that are capable of a Twofold Application, as they are the Reason of our Saviour's practice, and as they are Rule of ours: As they are the reason of our Saviour's acting, so they were spoken by our Saviour of himself, and have a peculiar Relation to himself; but the Reason they are founded upon, makes them a Rule to us, and from that they are an argument reaching ever to us to be diligent and sedulous in our business.  
Our Saviour was sent into the World to work the great work of our Redemption, and as he came into the world, and the Word was made Flesh, that he might die; so was he while he was upon Earth, to prove his Mission from the Father, and by the works he wrought, convince the World that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Messiah, he that was to come.  
And therefore having here found a Subject fit to manifest his power upon, and by a Miracle to manifest his Mission, he does not stay to dispute or debate the impertinent and erroneous Quaere of his Disciples, Who sinned, this man or his Parents, that he was born blind? but denying both parts of the Question, hastens to the Cure, and that upon this Reason, I must work the works, etc. that is, I must take all opportunities to do the Works about which I am sent into the world, and make use of my present time, for my death is coming, by which these works must have an end. Where his reason of working while it is day, being founded upon the general reason of approaching death, the words will be found to be of equal extent with the Reason they are built upon, and are a strong Argument for the like diligence to every one that is under the like circumstances of Mortality: If therefore there be the same reason for us to be diligent in minding and hastening our work that we have to do, that there was for him to mind and hasten his, these words will be found to concern us, and be to us as well as to our Saviour an undeniable reason of diligence in our work while we have life and time. And this a short Enquiry into the sense and importance of the words will prove:  
And in them we may consider these three things:  
1. That our Saviour had works to do, I must work the works of him that sent me.  
2. That he took the present time, and laid hold upon every opportunity that offered itself to do these Works in: I must work the works of him that sent me while it is day.  
3. That the Reason why he did thus, and so carefully laid hold on every season to do his Works in, was, lest the night should prevent him; the night cometh when no man can work.  
1. The first Consideration I shall wholly wave, for thought it be worth our Enquiry what the Works were he had to do, and by whom he was sent; and how he that was in his own Nature God blessed for evermore, could be sent by any, since being God he could have no Superior to send him; and so upon the same Reason how the works he did (he being God) could be the works, or by the appointment of any other but himself, (which may all be answered by considering the distinction of his Nature and his Office:) yet since the considering these is not pertinent to my present purpose, the force of the words as to the business in hand lying in his diligence in working, and in the reason he gives of it, it may suffice to have observed that he had works to do, without entering into any discourse concerning the nature of them, or the accounts upon which he was obliged to perform them.  
I shall pass therefore from this to what is more pertinent to the present purpose, and consider.  
2. That he took the present time to do his works in, and this is employed in that expression, I must work, while it is day. (To wave here the curious Criticisms and Conjectures of some upon the day here mentioned) by day here I understand the time of this life here upon earth, and so our Saviour saying, I must work while it is day, the meaning is, I must be doing the works of him that sent me▪ now while I am upon earth, now while I am in the flesh: So Theophylact, the day is this present life. And Pis●ator to the same sense he compares the course of his life upon earth to a day; and therefore is the time of Life called a day, with an especial respect and relation to working. The day is a time, and the only time for work, the night is appointed for rest, and so is our life the only time of doing what is to be done in order to our Eternal state; in death we rest from our Labours. Our Saviour therefore would let no opportunity pass of doing good while it was day, that is, while the time of his life upon Earth lasted; and that for the Reason which he gives in the next words, The night cometh when no man can work.  
And that is the thing which comes next to be considered, to give an account why he was so diligent in working, and the Text tells us,  
3. That the Reason why he did thus, and so carefully laid hold on the present season, was, lest the night should prevent him; the night comes when no man can work.  
In what sense the night is here to be taken, is easy to understand, by what has been said of the day, to which this answers. For if that means the time of this life, then by Night must here be meant the time of death; for this Reason then our Saviour says he must work while he lived, because death was coming, in which we have a twofold Reason couched:  
1. From the nearness of it, the night cometh; it is not said, it will come, but it does come, in that implying that it was now approaching, and already upon his Journey towards him.  
2. From the effect of it when come, No man can work. As if he had said, I must now do what I have to do while I have time and life, my time is not long, my death cometh, and is at hand; and when that's once come, these Works of mine must cease; for in death no man can work: parallel to which Resolution and Reason is the advice and argument of the Wise man, Eccles. 9 10. Whatsoever thine hand findeth to do, do it with all thy might, for there is no work, nor device, nor knowledge, nor wisdom in the Grave, whither thou goest.  
And having thus briefly cleared the sense and importance of the Words, and considered the reason and foundation they stand upon, there is no man but at the very first sight must needs conclude, that the Case is ours. We are under the same Circumstances that he was, and the same Reason that prevailed with him to diligence in his Work is much more urgent upon us.  
Had he Works to do? so have we: Was death approaching to him, and was he mortal as he was a man? certainly and undeniably so are we. If then it was a good Reason for him to make haste to do his Work, because he must die, undoubtedly the Reason is as strong towards us, for we must die too; and after death there is no more working for us in our Works, than there was for him in his.  
It cannot be denied then, but the words belong to us, and are a necessary Rule of our practice, and a strong Reason to spur us on to diligence in the work we have to do in this present Life. I shall therefore take them (since they cannot be denied me) and apply the meaning of them to our practice in this Doctrinal Proposition.  
Doct. That we ought to be Diligent in doing our Work that we have to do, while we have time and life; because Death cometh, where no Work can be done.  
A Lesson needful to be learned, because it is of great importance to us in order to our Eternal welfare, and so much the rather needful because the practice of too many tells us, that they understand not this Lesson, nor are convinced of the necessity of it. Some do not understand their Work, and so, though they take much pains, and are very busy, their Work turns to no account, because though they have done much, they have done nothing at all of what God sent them to do. Some understand not their time, and though they may know their Work, yet always think it too soon to set▪ about it yet, and so drive off and delay till their day be done before, they begin their work. Both these aught to consider and weigh this truth, that we ought to be diligent in doing our work, while we have time; the one to consider that we ought to be employed about our work, and be doing what we were sent to do; and the other to learn that we ought to lay hold upon time while we have it, and work while it is day; and the Reason is the same to both, because of approaching death, the night cometh when no man can work.  
That therefore I may offer somewhat towards the direction of the one, and the awakning of the other, I shall consider, and speak to this Proposition, by way of Enquiry into these three Things.  
1. What is the Work we have to do?  
2. What is the time this Work ought to be done in?  
3. What is the Reason why those Works aught to be done at that time, and not to be put off to any other?  
1. What is the Work that we have to do?  
That we have Works to do, may well be taken for granted, for it cannot be well supposed, that man should have a time given him, and nothing to do with that time, nor no employment for it assigned him. It cannot be well supposed that man should be entrusted with many Talents, and be endued with many excellent and useful Faculties above other Creatures, and yet be designed to be more idle and useless than they. And yet as unreasonable as this is to be supposed, there are those in the World who had need be convinced of this truth; there are those who had need be told that God has appointed employments to spend our time in, and that they need not go hunt for diversions, nor invent ways to drive on the wearisome hours that fly too fast away of themselves. There are those that had need be told that God has given us a Faculty of Reason and Judgement for other ends than to be able to pass a Censure upon a Garb or Dress, or to be able to give a Judgement upon another's Gate, Mien, or Behaviour. In short, how many had need to be told that God gave us our time for somewhat else than for Play and Sport, for other ends than to pamper the flesh, and be wanton, and that when he sent us into this World to live, he never intended we should pass our days like Drones, and be lazy.  
I must therefore in the first place consider the works that we have to do, and all the Enquiry here will be, what Works those are in which this our time ought to be employed. And this enquiry would justly deserve a longer time to be spent in it then I have now to spare; for surely the most of men know not their Works, or are hardly persuaded what their business is, or else they would never neglect it as they do, nor weary themselves so much in doing nothing, or in doing mischief, for want of a better employment.  
Now the Text may serve to direct us what our Work is; for though the Works that our Saviour was sent to do, and the Works that we have to do, are vastly different as to their own nature, yet in this they agree that both his Works and ours are the Works of him that sent us. God is our Master, and we are sent into the World upon his Errand, and he that gave us our Being, hath also appointed the design and end of it. We are sent into the World upon business, not as some Youths are sent to Travel, to gaze upon the World, and see Fashions, and gather up the Vanities of the Times, but as Ambassadors to negotiate and transact some business for our Master's Honour, or like Factors to Trade with, and improve our Talents for our Master's advantage.  
And having said that our work that we have to do here, is the work of him that sent us; I have said enough to prove the generality of the World to be idle or worse employed. For how easily is it seen, that the works that most men spend their time in, are such as they that do them, dare not ascribe to God as the Author or Commander of them. God never sent us hither to make provision for the Flesh, to fulfil the lusts thereof; he never set us to scrape for Wealth, and to seek for all advantages to be Rich or Great; he never made it our business nor set us this for our work, to follow our inordinate affections through all those dangerous and uncouth ways in which they hurry us on; he never sent us hither to be vicious or debauched, to be intemperate or unclean, to be ambitious or revengful; nor to set the world on Fire with the Heat and exorbitancy of our passions: and yet these are the works in which the most of the World employ themselves.  
The works of him that sent us bear his Stamp and Image upon them, and are like to him that sent us to do them, they are such as become him to appoint who is the Author of them, and such as will make us like unto Him, if we carefully practice and do them.  
He has sent us hither to learn to know him, and to be conformed to his Image in Righteousness and True Holiness; he has commanded us to learn his will and to do it, to be serviceable to him in our generation and to be useful to one another in our several spheres and places; he has called us to mortifying the lusts of the Flesh, to growth in grace, and all Christian virtues; he has called us to meekness and gentleness, and to the mutual acts of love and kindness one to another; to seek every one the welfare of another before our own, he has enjoined us compassion and charity; and requires that we be tenderhearted, and that we forbear and mutually forgive one another: He has command us to be peaceable and quiet, and rather to recede from our own right, then to embroil the world or disquiet our neighbours by our petty or inferior Concerns. In short, he has made this our business, for which we come here, to act in order to his Glory and our own Salvation, which two ends he has so twined together, that they become inseparably one, and he that faithfully labours for the one, cannot fail of obtaining the other.  
These are the ends of our being, which he that made us has appointed; and this is a rough draught and a short summary of the Works we have to do in this life. Such as these are the Works that God has sent us to do, and whatso●ves actions are contrary to these, are none of our Work, nay contrary to it; and when we come to our account, will be found to be a deceiving our Master, an embezzling our time, and a contradicting the ends of our Creation.  
But that we may have a more perfect Scheme, and a fairer draught of our work before our eyes, let us consider man as standing in a two sold Relation, in the one towards God, in the other towards man. The consideration of which two Relations will present us with those general Hoods, under which the whole duty of man is comprised. It is not to be expected that I should give a distinct account of every particular work and employment that is appointed man to do in this world, that cannot be the work of an hour, or be comprised within the limits of one single Sermon, my design is only to give you those Heads unto which our particular duties may be referred; and may serve as a Memorial to us, by the help of which we may the better call to mind our particular Duties, and be put in mind of the practice of them.  
1. The first Relation we stand in is towards God, and that may be considered two ways.  
1. As we are his Creatures.  
2. As we are sinners against him.  
From both these different Considerations, different works arise, which are our duty to do, and which it is necessary that they should be done before the Night comes.  
1. As we are his Creatures. And so there lies an Obligation upon us to do whatsoever God has enjoined us, it being but Reason that he that made us should have the full disposal of us; we look to have the use of what our hands have made, and we being as the Apostle says, Ephes. 2. 10. The workmanship of God, it were unjust and unreasonable to deny that God has the full power to appoint and assign us what employment he sees fit. And therefore we are not to consult our own Fancies, nor be guided by our own inclinations what we shall do, or how we shall live now we are come into the world, but we must receive our Errand from his mouth, and attend to him for directions how to spend our time. We must look to the manifestations of his mind, and the Revelations of his will, we must listen to what God has commanded; for what God has bidden us to do, that is our work, and so we must employ ourselves.  
Now this being considered, that we are justly at God's disposal by the Law of our Creation, and none can claim any interest in us, nor any share in our time or service, contrary to what God has appointed, it will further follow, that being wholly his, and at his disposal, our whole time and abilities ought to be employed in his Service, and for his Glory; for as the Scriptures refer our Being to God, and every where teach us that he is the Creator of us, and all things, so they farther instruct us, that the design of all things was his own glory, which for us to deny at any time, or in any instance to be serviceable to, is to frustate the ends of our Creator, and to contradict the design of our being. Solomon tells us, Prov. 16. 4. That the Lord hath made all things for himself; and the Apostle gives us this strict charge, 1 Cor. 10. 31. Whatsoever ye do, do all to the Glory of God, so that as all that we have, our being, and the enjoyments we possess in it, are the bounty of God; so must all be referred to him again, in an industrious employment of all for his service and glory. So that to be idle and useless in the World, and to do no good, will be sound to be against the design of our Creation, as really, though not it may be so much, as is our employing ourselves in evil & doing mischief; for when our Reason will not permit us to imagine that God by his power should make us, and by his daily providence preserve us and feed us with his bounty, and this for no other ends as Ladies keep Dogs to lie and sleep in their Laps.  
By the Law then of our Creation we own ourselves entirely to God, and as we are his Creatures, we ought to be always employed in his Service. And so universal Obedience is our duty and task, which though through our weakness, we are not able to perform, yet 'tis our duty to will and endeavour it; for a willing failieur in our duty, and a designed omission of any point and part of our due Obedience, is not a frailty and infirmity of Nature, but contumacy, and wilful Rebellion.  
And from what has thus far been said concerning our Employment, and that we ought always to be engaged in this service of God, will appear the folly and unreasonableness of those that talk of serving God hereafter, that neglect their duty now, and talk of doing it another time; for these do not regard, nor weigh that all our time is to be employed for God, and that he has set us our work, and given an employment for every day of our lives. And therefore to say I will serve sin now, and obey the lusts of the flesh to day, or (to put in gentler terms) to say I will loiter and be idle now, or take my ease, and be lazy to day, and will serve God to morrow, or set about my work hereafter, is in effect tosay, God has set me thus much work to do, but I do not intent to do it all, I will be sure to omit some of it now, and it may be I will do some of it hereafter.  
For if God commands me to serve him all the days of my life, (as by the very Law of Creation he does) then am I bound to serve him to day as well as to morrow; and if I neglect his service to day, I cannot any ways make him amends by doing my duty to morrow, for what I may do to morrow, can be no more than to morrow's service, that is no more than the work of one day, and so cannot possibly in strictness and justice be any Reparation for my former neglect. So that every day that we neglect, or defer our duty, or otherwise employ ourselves, we rob God of the service we own him, and contradict the end for which we were made, in that we do not the works of him that sent us.  
2. We may be considered as sinners against God, and this we are as soon as we are born, and as soon as we begin to be, we begin to be evil. By one man sin entered into the world, and from him it passed upon all men, upon those that had not sinned after the similitude of his trangression, even before we are actual sinners as he was, there is a depravation of our Natures, an enmity in us against God, and a perverse disposal, and inclination as soon as we are able to act, to act amiss. David gives us an account, what in our first principles and beginnings we are, while he says, Psalm 5●. 5. Behold I was shapen in iniquity, and in sin did my Mother conceive me; and Saint Paul tells us, what the issue and effect of that Original depravation is, in styling us, Ephes. 2. 3. by nature the children of wrath. By nature we are sinners, and we are daily such more or less by our practice; for what can be the issue and product of a depraved nature, but a polluted and impure Conversation, Job 14. 4. For who can bring a clean thing out of an unclean one? n●t one. And by this Original and Actual Sin we are by nature from our very beginnings, and every day by our practice, more and more the children of Wrath, and liable to the just Vengeance of God our Creator.  
This state and consideration superinduces a new Work that we have to do, which though it was none of those which man was sent to do as he was made at first, (for the Wise man bears witness, Eccles. 7. 29. that God made man pure,) yet man having sinned, this is a work that God in mercy calls him to, and is as necessary in order to his Eternal welfare as any he can be employed in.  
And so the works that we have to do upon this consideration are to make our peace with God, and to reform and amend our lives and ways, our work is now to believe in Jesus Christ, and truly and seriously to repent us of our sins By the Law of Creation God calls us to universal Obedience, and the first Covenant was, Do this and live; but by the Covenant of Grace, we are called to believe and repent; and this is the only remedy against the rigour and severities of that Law.  
This is a Work that is necessary to be done, and necessary to be done while it is day; for if our peace be not made with God, we are irrecoverably lost, and must needs be miserable for ever. Who shall secure us from the wrath of an incensed God, or where, or with what hopes can we appear, or stand in the judgement, if we have no advocate to plead our cause with the Father, and have no interest in that satisfaction which Christ made to Divine Justice. No Unclean thing can enter into the Kingdom of Heaven, for an impure Soul is a contradiction to the enjoyments, or society, or works of that state and place. If our hearts are not purified by the blood of Christ, and a sound and sincere Repentance, if our Lusts be not mortified, and our evil ways first reform, as it is impossible that so unclean a thing as such a man can be admitted into a state of the greatest p●rity and bliss; so would it be impossible (could he be admitted there) that such a one could take any delight in it. For since the pleasure of every enjoyment consi●●s in the suitablness that it hath to the mind and nature of him that enjoys it, how can Spiritual things be Joys to a Carnal mind, or Heaven be a place of delight to an Earthly minded man? Wrap the Swine in fine linen, and perfume him with sweet Odours, and you do him no kindness in all this, he had rather be wallowing in the mire; and so would the joys of Heaven be to a sensual, carnal, impure minded man, there being no suitableness between his Affections and those Joys. Sin must then first become a Burden to us, and be matter of sorrow and real grief; our Affections must first be refined from sensuality and impure delights, before they can be made capable of relishing such sublime Joys, and tasting the sweetness of a Society and employment so all pure as that is. In short, we must be born again, and that of the Spirit, before we can either enter into, or delight in the glories and happiness of that place.  
And as Repentance and Reformation are works thus necessary to be done, so to be done, while it is day; it being the necessary work of every day, 'tis necessary that we repent of every disobedience, for every sin unrepented of is damning; and therefore since we daily sin, a daily Repentance and Amendment is needful. And surely, he may well be said to be more than mad, that defers these Works to another time, and will dare to delay his Repenting till too morrow; for if we die before our peace with God is made, and are snatched away before we Repent, we are lost, we perish for ever; and yet to him that defers to do these Works while he may, and will needs be putting them off till another time, 'tis no impossible thing but that he may die before these Works be done. 'Tis absolutely necessary that the work be done, 'tis absolutely as uncertain whether he that neglects to day, shall have to morrow to do it in; common prudence than should teach us in a matter of so great concern to close with the surer side, and lay hold upon the time that we are sure of; not venturing our Souls upon what may fail, nor deferring the means of happiness till too morrow, which whether it will ever come or no, we know not.  
That Repentance is a means of blotting out sins through Faith in Christ, is a great Encouragement to our speedy setting about it; but they that think it so easy to Repent, that they put it off to many years hence, or to Old Age, or a Sickbed, may perchance be found to have been mistaken, both in the nature of the thing, and the time of it; for surely 'tis not so short a work to Repent, as some would make it, nor is the time that is future so certain to us, as that we should venture so weighty a Concern upon it. 'Tis not every crying God mercy, or saying that we are sorry; 'tis not a sigh and a dejected look that God will accept for a true repentance; it requires a more inward work upon the heart, and more severe mortifications than these are; and whether this be a work so fit for a Sickbed, they would do well first to consider, that think of turning this work over to such a time.  
The sum of all is this, Repentance is a work incumbent on us as sinners, which if it be not done before we die, we are miserable for ever; and therefore we ought to do this work while it is day; 'tis dangerous ●o put it off till another time, lest that time should never come; for if we refuse the time that is present, we have no assurance of what is future. To which I shall add no more, but that excellent Saying of St. Austin, Deus qui poenitenti tibi promisit veniam, poenitentia tua non promisit crastinum. That is to say, God indeed hath promised pardon to him that reputes, but never promised us too morrow to repent in.  
And thus much may suffice to have spoken concerning those works that arise from that relation which we stand in towards God, whether as his creatures or as sinners against him.  
2. There is another relation we stand in as men, and that as we stand related one towards another. From the former relation arose those duties which were due from man towards God; from this arise those duties which are between man and man, and due from one man to another.  
And here, though the Subject be changed, yet the duties, as to the Author of them, remain the same; and those works that we have to do upon this account, are also the works of him that sent us. For whatsoever the duties are that are to be performed from man to man, they are therefore to be performed, because appointed by God, and enjoined us as ur duty by him, in whose power and right it is to determine our work, for whomsoever it is to be done. And therefore is our duty to man equally part of our works that we have to do here, because enjoined us by the same authority that has the sovereign disposal of us. He that has said, Luke 10. 27. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; the same hath said, Thou shalt love thy neighbour as thyself.  
And this relation engages us in different works, according as our station in which we stand in among men, may be different; for we may be considered,  
1. Either in general as we are men.  
2. Or as we are men placed by God in some certain relation and sphere to act in. From both of which there are several duties incumbent on us, which we ought to do; and for the neglect of which we shall be accountable before him who has made them our work; and appointed us those things to do, in those stations wherein he has set us.  
1. We may be considered in general as we are men, and of the same nature with the rest of mankind, and as we are such, there belong unto us those general duties of love and beneficence, and of doing good mutually, as it lies in our power one to another. Under this head may be reduced all the duties of the Second Table, and as we are to be considered in this notion, that command of the Apostle belongs unto us, Gal. 6. 10. As therefore we have opportunity, let us do good to all men. We ought to concern ourselves for their souls, by good advice, and by seasonable reproofs and admonitions, endeavouring to deliver them from the paths of the destroyer, and taking the more care of our own ways; lest our going astray should encourage and embolden others to do the like: and our evil example, either destroy, or endanger our Neighbour's soul. We are to endeavour and desire their temporal welfare too, to safeguard their lives, if it lie in our power; to vindicate their good names, and to communicate of our substance to their support and relief, if they are in want. For we are not made for ourselves, nor sent into the world to live alone in the midst of the earth; but as God has linked us in society with others, so has he commanded us to be useful one to another; and this is to be serviceable to God in our generation, by being serviceable to the glory of God in our several spheres and places; and by being the channels to convey the goodness and mercy of God towards others.  
And therefore it was but a surly Answer of Cain's to God, Am I my brother's keeper? For certainly God has made us so far keepers one of another, that if any detriment comes to our neighbour, which it lay in our power to prevent; we may justly be accounted before God as accessories at least to the evil.  
And as churlish was that of Nabal to David's Messengers, Shall I take my bread and my water, and my flesh, and give them to men that I know not whence they be? For those that are really in need and straits, have a right to relief from us; and God has not only made it a duty, but over and above declares it a service that is pleasing to him; if we will believe the Apostle, who gives us this account of it, Heb. 13. 16. To do good and to communicate forget not, for with such sacrifices God is well pleased.  
From whence these two corollaries plainly offer themselves to observation;  
1. In vain then do men boast of a negative righteoussness, and please or satisfy themselves in that they can say they do no hurt, they are no knaves no● thiefs, they neither cheat nor oppress any; when for all this it may be they live like drones upon the earth, and are useless persons, and make no body the better for them. There is a severe prohibition against doing wrong, and they do well that obey that; but there is also a strict charge that we do good, and they sin that obey not that. And indeed they that are only negatively good, are not really so good as they imagine themselves to be; for in vain do they boast that they do no wrong, since it is a wrong to withhold good from whom it is due. We ought not to wrong and oppress our poor neighbour, this must be carefully observed, but yet there is more to be done for our poor neighbour than this; for being poor, he is the object of our charity, and we must relieve him. We ought not to wrong the fatherless nor pervert the cause of the widow; but this prohibition means not only what it says but more, and we are commanded to plead the cause of the widow, and to defend the fatherless. In short, let that Sentence of our Saviour be weighed, and the grounds it goes upon, which is recorded Matth. 25. 41, 42, 43. and this will be enough to spoil the negative Christians confidence. For that sad and dismal sentence that is there pronounced, is not upon the account of doing evil, but for not doing good; they are not charged with oppression or extortion, nor condemned for casting the Members of Christ into prison; but because they did not cloth and feed the hungry and naked, and did not visit the Sick and Imprisoned.  
2. In vain do men boast of a Religion towards God, that observe no Conscience towards man: In vain do we keep up Religious Duties, and pretend to be strict Observers of the Injunctions of our Maker in those Duties that relate more immediately to his Worship, while we reject those commands that are enforced upon us by the same Authority, although relating to a different Subject. That Religion is in vain that makes it my duty to pray often and earnestly to God, and yet never ties my Hands from injustice and fraud, but allows me to oppress or deceive my Neighbour. That Religion is in vain that engages my tongue to speak well of God, and employs it frequently in discourse of Religion, and pious matters; but at other times leaves it at liberty to backbite and slander, to censure unchantably, or bitterly to reproach another's actions, and secretly to strike through and wound my Neighbours Repute and Good Name. And if this seem to any to be too hardly spoken, as that of Saint James is my authority, so let it be my answer, James 1. 26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. And certainly, 'tis to no purpose to think to bribe or blind Heaven by the diligent and sedulous performance of some Duties that we may be either allowed or connived at in the gross neglect of others; righteousness towards man is our duty, and is part of our work to do; if we neglect this, we neglect our duty, and do not work the works of him tha● 〈◊〉 us, because as he sent us to live in Holiness towards him; so he has also made it our duty to live in righteousness towards our Neighbour.  
And thus as we may be considered as men in general, there are works that are incumbent on us in that relation; and as we are men, we have a service to do for God to Man; and 'tis an equal Violation of the Law of God, to rob God, or to wrong Man, since God has equally forbidden both. Much Sacrifice will not expiate that sin, nor many prayers drown the voice of its cry; nothing but repentance and a reformation of our Injustice and Immorality, nothing but a ceasing to do evil, and a learning to do the contrary good, will procure our acceptance with God; and therefore we have him in the Prophet expostulating with his people, who were highly injurious towards man, and yet pretended to be extremely Religious towards God. They even cloyed him with the fat of their fed Beasts, and even darkened Heaven with the clouds of Incense; they observed exactly their New Moons and Feasts, their Sabbaths, and Solemn Assemblies; but withal practised Injustice and Rapine, and Violence, and their hands were full of Blood; they had no pity to the Poor, nor mercy to the Widow, nor regard to the Fatherless Children; God therefore declares his dislike of their Religious service, because of their defect in these moral duties, and calls them first to the practice of them, and then promises to hear and accept them in the others.  
Let us rea●● and weigh the first chapter of Isaiah, from the 10th. verse to the 21th. and there we shall f●nd our duty in this case, and find this made good, that a Religion towards God without a Conscience towards man, is defective, and in vain.  
Our Work then that we are sent to do relates to Man as well as God, and that as we are considered in general as men.  
2. But we may farther be considered as we are men placed by God in some particular Relation and Sphere to act in, whether as Magistrate or Minister, as Master or Servant, as Husband or Wife, as Parent or Child; these and the like several Relations and Places call for several Works from us, which are our duties as so related, and as set in those places. Of these a care must be had, for in these al●o we serve him that sent us; and he that is a faithful Labourer, a good Christian will not, nay dare not neglect these.  
The consideration of all which, shows that a Christians life was never designed for Jollity or Idleness: Having given you a sight of thus much Work to be done, without saying any more 〈◊〉 ●●ve evidently proved, that we have no time to spare in wh●● we may lawfully sit still, and do nothing; our Work and our Time are equally matched, for as long as we live we must be doing. Much less can we find any time to do evil in, or to serve the flesh, or to be instrumental to the carrying on of the designs of the Kingdom of darkness, for God made us for himself, and gave us our time to be employed in his Service, and 'tis no less than robbing of God, and being unfaithful in our trust, to give any part of it to the service of another.  
Thus much may suffice to have spoken of the Work we have to do.  
2. The next thing to be considered, is the time when this Work ought to be done, a thing almost as material to be enquired after as the Work itself; for as some mistake, or are ignorant of their Work, so it may be more mistake the true notion of their time, and therefore defer it because they think the time not yet come to begin or set about it. This time the Text says, is while it is day, and the meaning of that has been shown to be while the time of Life lasts, for the Text plainly excludes Eternity from being a season for work; for it tells us if this Life be at an end, so is our work too, the Night cometh wherein no man can Work.  
Now since the time of this Life may be divided into three parts, past, present, and to come, all the matter of our Enquiry will be, Which of these three is our working time in which we ought to apply ourselves to our business.  
For that which is past, there can be no question made, whether that be a time for Work which remains yet to be done, for it is elapsed and gone, and being once lost, is irrecoverable; we may more easily recall the River that slides insensibly by, hasting to the Ocean, than recover the days that are silently stolen on towards Eternity; there is no use to be made of the time past, but only this, by reflection upon what we have lost or idly misspent, to quicken and awaken ourselves to the more careful improvement of what remains. 'Tis impertinent to wish that we had our time again, since that cannot be, all our wisdom in this case is to lay the faster hold upon what we yet have.  
This therefore being granted, that the time that is passed is none of ours, and cannot now be employed in Work, yet it may be hoped that what is to come may be counted our own, and that we have a better hold of that: 'Tis true, at present we are not disposed for Work, or are otherwise employed; but we are Young, or hope to live long, or hope at least that we shall not die yet; and so hope we may have time enough for Work hereafter.  
This is the usual Plea that men make for delaying their Work till the time to come, and this is the ruiu of many a one, and a fatal Snare in which Satan entangles many an unwary Soul, while he beats them off from what is present and sure, and turns them over to what is future and contingent. He persuades them 'tis too soon to repent and reform yet, that 'tis too early to sadden and damp the jollity and briskness of their Youth, with the sad entertainment of sorrow and repentance, or with the melancholy apprehensions of Death and Judgement; another time he persuades them to be more fit for those things; and that Old Age, or at least an Age more solid and stayed, more phlegmatic and serious than the sprightliness of Youth, would be a season much more proper to mind, and accomplish that work. But while unwary man listens to these charms, the fatal hour steals on, and the night comes wherein no man can work: How many defer their Work till Old age, that die in the prime of their Youth; and how many delay till too morrow, that never live to see that day? How many put off their Repentance till they come to be sick, whom death never gives so fair a warning to, but cuts them down unawares in the midst of their health and strength? Delays are dangerous, and if they are any where so, then much more here, where so great a concern as is our eternal welfare depends upon them. Wherefore against the uncertain and dangerous hopes of men that refuse the present season, and will stay for the time to come, before they apply themselves to their Work, I shall endeavour to prove that the present time is the time in which we ought to do our Works; and for the proof of this I shall offer these three ensuing Considerations:  
1. No man can be exempted from the service of God for any time. For since it has been shown already, that God made us for himself, it will necessarily follow, that there can be no time wherein it may be lawful for us to turn aside from him, and to serve another; and if we must be always employed in his service, then surely we must now in this present be doing of his Work, which is a part of that time which he has given us to serve him in. 1 Cor. 10. 31. And this the Apostle plainly proves, when he commands, Whats●ever ye do, do all to the Glory of God; for if all our actions must tend to the Glory of God, than all our time must be laid out that way; because our actions, and the time in which they are done cannot be severed; and if all our time must be spent for God, then without contradiction the present time must be so spent; this being (as was said) a part of that time which is given us to serve him in: If then any one could either prove or imagine it lawful to be employed at any time in the service of Satan, or of our Lusts, than some reason might be shown why we should not serve God now; but since it is horrible to imagine that any one can have leave from God to serve his En●my, and since it plainly implies a contradiction that it can be lawful to be employed in so sinful and unlawful a service, it remains undeniably true, that God must be served with the present time, and we must now be employed in doing his work, because all our time must be laid out in his service, that is the present and the future time too; for he that is bound to serve God all the days of his life, is certainly bound to serve serve God to day, this day being one of the days of his life; and if we must work the works of him that sent us, while it is day, that is, while we live, if we live now, we must work now; and if at this present time it be day with us, then at this present time while it is so, we must be working the Works of him that sent us.  
2. But let it be farther considered, that this present time is the only time that is ours, or that we can be said to be sure of. What time is passed is certainly and irrecoverably lost, and that which is future and to come is ours only by an incertain hope; and as it is possible that it may be Ours, so it under an equal possibility of never being so, for it being only possible that we may live till too morrow, 'tis equally possible that we may die before. He therefore that denies God the present time, by that very denial sins, and is unjust, because he denies him what he is only sure of, and puts him off with the promise of what is uncertain, and which he can never be sure he shall be possessed of.  
And therefore if it be our duty to serve God at all, 'tis undoubtedly our duty to serve him now, because if we neglect the present time, in which we may do it, 'tis doubtful and incertain whether we shall ever live to see that day in which we promised to do it. What the Poet made an argument for present jollity and mirth, is much more strong and concluding in this case, Sera nimis vita est ●rastina viv' hodie, he would have us be merry too day, for fear it should be too late to begin it too morrow; but how much more reasonably may it be urged, let us apply ourselves to our business now, it may be too late to think on't hereafter.  
We have not the command of our own time, nor has God given any man among us the Lease of our Lives; we are all Tenants at Will, and must leave these Tenements of Clay whensoever it pleases God to out us, since then God has hid from us the date of our Lives, we are mad as well as unjust to refuse the present time, because we do not know that we have any other.  
And this folly of neglecting to do our Work in the present time, might be further urged, as from the incertainty of our Lives, so also from the incertainty of assistance in our Work, or of acceptance of it when it is done.  
Too day the Spirit strives, but we know not whither it will do so too morrow; only we know that God has said, Gen. 6. 3. My Spirit shall not always strive with man. There is a time beyond which God will strive no more, but will leave us to ourselves; and if God withdraw, though the day of Life may still last, yet the day of Grace is done; and than though we may have a time to work, yet there is no heart to improve it; but our time is as Solomon complains, Prov. 17. 16. A price in the hand of a fool to get wisdom, that hath no heart to it.  
But farther yet: From whence can we gather Confidence, or be assured that God will be content to wait our leisure, and that he will accept of those future services that we resolve to pay him? Sure 'tis not for need that he has of our service, that he is forced to wait till we are at leisure to serve him; for we benefit ourselves and not him in doing our duty, and all our endeavours can add nothing to an Infinite Perfection. Eliphaz his Question to Job proves this, Job 22. 3. Is it any pleasure to the Almighty that thou art righteous, or is i● gain to him that thou makest thy ways perfect? and David plainly declares for the same thing, when in express terms he says, Psalms 16. 2. My Goodness extendeth not to thee. Upon what then do we presume, while we waste our present time in the drudgery of sin, and then offer to God the dregs and lees of our days; we spend our strength and our prime that God delights in and requires, and when we are worn out in the service of sin, and can follow it no▪ longer, we then are willing to list ourselves in the service of God for a protection. How justly might God refuse us then, when no Master else will entertain us; and since we refused his service in the time he called for us, reject us from being his Servants when we apply ourselves to him?  
3. But let us consider once more and blush; let us see and be ashamed of our unequal dealing herein. Whom do we prefer before God, and whose Yoke is it that we choose to take up in the first place? We will serve God hereafter, and take his Work in hand another time; let us see then to whom we dedicate the present time, and who is it whom now we serve.  
All our actions are by way of service to one Master or another, as they have in them a tendency and subserviency to some end. The World is divided between Christ and Belial, and all men are Retainers to God or the Devil.  
Behold then whom we serve; If we serve not God, we are employed in the Devil's work and drudgery, we serve the lusts of the flesh, are slaves to our own appetites, we run to Intemperance and Wantonness, we serve an ambitious design, or a covetous mind, or things of this nature; and so under pretence of pleasing our solves, do really serve, and are slaves to the Devil.  
And is this a service to be chosen before that of the living God, that we must serve these now, and put off God till hereafter? Are these so desirable Masters, so good, so great Benefactors, that God must wait and stand by till they are served in the first place? Is their service so Honourable an Employment? Is it so rich and advantageous, that this must have the present time? Is there so much pleasure in being slaves to an unsatiable Appetite, or in being ridden by an untractable and exorbitant passion, that the Yoke of Christ which is easy, and his burden which is light, must be refused, to make way for this? Is the Devil so real a Friend, or our Lusts so really beneficent to us, that these must have the prime of our days and time? Let us consider and blush, let us see and be ashamed that we use our God so ingratefully here; 'tis God that is the Author of our time and being, and his Goodness and Bounty provides for us, and sweetens our being to us, even the present time, that we lay out upon sin, is his Gift (though given us for better ends) and that the time that is future comes up, and is present to us, is the effect of his patience and mercy towards us; and yet this time which he gives us for his own Service and Glory we rob him of, and lay it out in the drudgeries and bondage of his Enemies. This is an ingratitude that we should be ashamed of towards man, how much more should we be ashamed of it towards God, since here the ingratitude is infinitely greater.  
Shame then, if there be any in us, in these things, will prove that this present time should be given to God; for if God hath it not, let us but consider who hath, and this may be sufficient to make us blush and tremble too.  
And this may suffice briefly to prove that the present time is the time in which we ought to work the Works of him that sent us, we must work while it is day.  
3. The Third Thing to be enquired into, Is the Reason why we must thus work these Works in the present time, and that as the Text gives it us, is, Because the Night cometh when no man can work; the meaning of which is, when death once comes, it puts an end to all our working, and it will be too late to do then what should have been done before.  
A Reason that wants nothing but our serious consideration to make it invincible; and surely we are not therefore lazy and negligent, careless or remiss in our duty, because we want either Reasons or Motives that are proper and powerful to stir us up to the doing of it, but because we want hearts to weigh the force of the Reason, and are either stupid or inconsiderate, when we have to do in matters of this nature.  
I shall therefore, To quicken and help your consideration, before I consider the reason itself, by a step or two lead you to the strength and force of the Reason.  
1. Let this then be considered, That we have Work to do for God in the time that God has given us upon Earth; and therefore we are not at our own disposal, and may not serve whom we please, or Work or let it alone as we find ourselves inclined; but our Task is set, our Work is appointed, and woe be unto us if we do it not. For he that does not his Work, is idle and useless, and is an unprofitable Servant; and how dreadful a doom is passed upon him, let us hear from the Lords own mouth▪ Mat. 25. 30. Cast ye the unprofitable servant into utter darkness, there shall be weeping & gnashing of teeth:  
2. Let it be considered, That as we have Work to do, so we must come to an account for our Works, and we shall be examined both what we have done, and how. In plain terms there is a day of Judgement to come upon us all, and the work of that day will be to proceed upon, and according to our Works. This the Parable of the Talents proves, Matth. 25. 19 this the Author to the Hebrews tells us, Heb. 9 27. It is appointed unto men once to die, but after this the Judgement. And this the Preacher concludes his Sermon with, as being Words of great weight, and as being desirous to leave them well infixed in our memories, Eccles. 12. 14. God shall bring every Work into judgement, with every secret thing, whether it be good, or whether it be evil.  
An account we must come to, and that so strict, that none of our neglects or▪ loyterings can escape unobserved; and a search so punctual and exact, that it will produce the very hidden things of darkness, and bring to light what we now hid so close from the eyes of men▪  
What then might be some comfort to the slothful Servant here, the hopes that his Master may neglect or forget to call him to an account, can be no shelter nor support in this case to him that neglects to do the Works that God sent him into this World to do; for as his Work is set, so also a day of account is determined, and every Soul, and the secrets of it shall be brought into judgement.  
3. Add to this, That when death comes, it will be too late to set about our. Work, that being a state in which no Work can be done, and then we have the full force of the Reason apparent; we have Work to do, and we shall be called to an account whither we have done it, and if death comes, it cannot be done, and therefore it follows, and the reason is too strong to be denied, that we ought to do our Works while we have time and life, because of approaching death, The night cometh when no man can work.  
And now having thus considered the strength of the Reason, wherein it lies; let me consider the Reason itself in its parts, and urge the necessity of our Working now, from such considerations as the Reason itself will allow: And here I shall betake myself to the words of the Text, and consider the Reason as it lies there; and so it may be taken into two parts, and yet either of them retain the force of a Reason to urge us to the duty under consideration.  
1. The night cometh.  
2. When it is come, no work can be done in it.  
1. The night, that is death cometh; in which these things are employed, which may serve to heighten our diligence, and to hasten us in our Work.  
1. The night cometh, than death is certain, and will undoubtedly be with us, for in that it's said it comes, it undeniably proves that there is such a thing as death, since that which is not cannot come. And this is a thing not more certain in itself, than it is evident and apparent to us, That we are Mortal, and when our part is acted, must go off the Stage of this World, constant and daily Experience teaches us, and proves it to us. This is the Path that is daily trodden by all sorts, ages, and conditions of men, the Young and Old, the Poor and Rich, Bond and Free, Male and Female, all meet together in the Chambers of Death, and lie down to rest in the dust. This is the common fate of Man kind, and that irreversible Decree passed at the first Transgression, from which no man ordinarily is exempt. Methuselah ran a long Course, yet after Nine hundred sixty and nine years he died; and Abraham lived well, and was the Father of the Faithful, and the Friend of God, yet after an hundred threescore and fifteen Years he gave up the Ghost, and died.  
And there want not daily Memento's of our Mortality, even in all those things that are daily obvious to our eyes; the constant course of Winter and Summer, and of Day and Night put us in mind of our putting off the Glories of this Life, and of our sleeping in death. The Winter strips the Earth of her glory and beauty, and leaves her naked, it hinders and determines her fruitful seasons, and death takes down our Pride and Pomp, and ties our hands that we cannot work.  
At night we unclothe and go to bed, and how far soever we ramble in the day, we then leave our Labours, and confine ourselves to a narrower compass to take our rest till morning: And in death we strip and lie down in the Grave, and our Bodies take their long sleep till doom's day morning wake us again. Our great Estates, and numerous Lands shrink up in death to six foot of Earth▪ and our stately Seats, and ceiled Rooms, and costly Furnitures, give way to a Winding-sheet, a Tomb, and a Coffin. Thus Night and Winter are fit Emblems to us of Death, and serious Memontoes of our mortal state.  
The certainty then of this should mind us of the work we have to do, and engage us to be diligent at it; our time is stated, and nothing is more sure than that its end will come, and death will overtake us; our Work is appointed, and so is our time too; why then do we waste or trifle away that time which hath its limits fixed, and will certainly be determined by death? Why then do we project great things for ourselves here, which death will strip us of, and turn aside from that work that God has appointed us to do; thereward of which no death can deprive us of? This very Consideration that death is certain, should make us more careful in our work, and sit more lose, and be more indifferent to any advantages or enjoyments of this life. If our work be done, death cannot rob us of the reward of that, but may be embraced as an advantage, being a Rest from our Labours, and a refuge from every Calamity that here we are burdened with, Rev. 14. 13. Blessed are the dead which die in the Lord, from henceforth, yea saith the Spirit, that they may rest from their Labours, and their Works do follow them. But for all other things which are the advantages of this Life, only death robs us of them all, and brings the Great and Mighty into an equal state with the Poor, Ignoble, and Mean. The Grave knows no difference, and the Worm knows no distinction betwixt finer and courser flesh. He that marches to the Grave in a stately array, and with a solemn pomp, and he that steals silently into the Chambers of death, and makes no noise nor bustle at his going, both find an equal Entertainment in the dust, and both have the same Kindred and Relations there, and both with Job must say chap. 17. 14. To Corruption thou art my Father, to the Worm thou art my Mother and my Sister: Our Greatness leaves us at the Grave, and no distinctions remain after death, but such as a faithful serving of God, and a conscientious industry in our Works may give us. Why then do we neglect our work that would live with us beyond death, and are fond of things that perish as to us by it? since the night cometh, that is Death is certain.  
2. The night cometh, Then Death is at hand, it cometh! Then it is hastening on towards us, it's already in the way, and onwards in its journey to us.  
And this the shortness of our Lives, (when they are at their longest) plainly speaks. If once we are born, even by the course of Nature, we have not long to live, and threescore years and ten, which is the age of a man, is but a poor pittance of time, if it be compared to the Eternity that depends upon it. The very first step that we set into this World, is onwards towards Death, and to the Youngest as well as to the Old, it may be said death cometh. Our Life is compared to a Race, as swift, as short as that, the starting-place is from the Womb, and the Goal is the Grave, and all the while between our Birth and Decease, we are in our Race hasting on to death. As soon as our day gins to dawn, the night also gins to hasten its approaches; and we do no sooner begin to live, but we are going onwards towards death.  
How should this Consideration then hasten us in our Work, and make us more diligent and industrious, our time is short, and the end of it at hand, our Work is great, and we have much to do; how unreasonable is it then for us to loiter or be idle, and how much more for us to be doing of Evil, which must be unravelled and undone again? All our time is little enough for our business, there can be none to spare for evil ends, or for a foreign service; our End draws on whither we mind it or no: Prudence then would teach us to ply our Work, that the end of our time and our work may meet together. Let us always then be well employed, that death may find us so when it comes, and that time cannot be far off; The night cometh, that is, death is at hand.  
3. The Night cometh: And this implies that the time of death is uncertain; the night cometh! Then no man knows how near death may be, all that is said of it, is, that it cometh; this makes the thing certain: but there is no determination when it comes, and this leaves the time of it uncertain as to us. 'Tis true, it may be coming, and yet may be a great way off, and it is as true, it may be at hand, and just now at the door.  
And this is a thing so daily made good to us by Experience, that it justly becomes matter of great wonder, that men regard and lay it to heart no more; we see daily men likely to live long, on a sudden cut down, and their days are come to an end; when we thought they had been scarcely arrived at the middle of them. And we have now another fresh instance of it set before us; and here is one gone to his long-home, who according to the course of Nature had lived but half the Age of a man.  
And this still adds more force to the Reason, To be mindful of our business, and to hasten our Work, for we know not how so on we may die. Instances of sudden and unexpected Mortality are not rare, which makes it the more to be admired, that those that remain will flatter themselves with the hopes of a longer time here, when they see so great experiences to the contrary. How mad are we then that put off the doing of that Work which is so necessary to be done, to that time which it is absolutely uncertain whether we shall ever have or no. That our Work be done is necessary, that if we neglect the present time, we shall have another to do it in is uncertain; so that we venture our Souls upon a Contingency, and hang our Eternal Happiness upon that which may very possibly fail us. A piece of Imprudence that were ridiculous in our Worldly affairs, and yet men are not ashamed thus to act in a case that concerns Eternity. The Ploughman will take his Season, and the Mariner his Wind and Tide; the Trade's man will not let slip his Market; and every man thinks it wisdom to take a good Offer while we may have it, for fear we should miss of the like again; and yet in things of far greater Concern than these, we are not ware that we egregiously play the fools in turning off our business till hereafter, and in letting slip the fair proffers and opporrunities of the present season. So sad and miserable a thing it is to be blind in Spiritual things, and to be habituated to Evil. An ordinary prudence would teach us to act more like men, and to be more diligent in our Work in the time we have, since we are not sure of any more, for the night cometh, and death▪ is sure, but the time is uncertain, and no man knows how soon it may come.  
And thus the consideration of Death is and aught to be a Motive to us to improve our time, and work while we may, for we must die, and that erelong; and who knows how soon? but than we have to inquire into the reason or strength of this Motive, which makes the consideration of death to come an Argument for our present diligence; and that lies in these words, When no man can Work.  
2. This is then the Second and strongest part of the Reason, When the night is come, no Work can be done in it: We had need be diligent in our Work while we have time, for if death comes it will be too late to do it, or to set about it; we must work now in this life, or not at all. Psalm 6. 5. In death (says the Psalmist) there is no remembrance of thee. All our Works there cease, death puts an end to every contrivance and design, and whatsoever remains to do, when we come to die, remains undone to all Eternity; for the state of death is an unalterable state, As the Tree falls so it lies, and as death leaves us, so judgement finds us; what we are then, such we continue for ever; for the night being once come, no man can work.  
Now our working may be considered as it is employed; either,  
1. In doing what was never done before; or,  
2. In mending what was ill done, and in both Cases, the night comes, when no man can work; our state is fixed by death, and our works are at an end both ways, and then we can neither begin any work, nor polish, nor finish what was before begun.  
1. We work in doing what was never before done, but no man can work thus in death. If we have not begun to serve God in this life, it will be too late to set to that Work when we are dead, for that state and time is all appointed for reward, and nothing at all for Work; it will be too late then to begin to love or serve God, for than it will be only enquired what we have already done, and not what we would now do. This is the time that is given us in order to Eternity, and upon the improvement of this, the determination of that Eternity whether it be to happiness or misery does depend.  
After death succeeds the Judgement, and every man shall be judged according to his Works; Our▪ Works then are done when we die, and after death nothing more remains, but to receive our judgement according to them. This is the time of our Work, that the time of our Wages; here is our Seed time, there is our Harvest, Gal. 6. 7, 8. And whatsoever a man soweth, that shall he also reap; for he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting.  
This then strongly enforces upon us the duty of working while it is day, for if we die and leave our Work undone, there is no finishing of it in the Grave. Let us weigh them, and consider how sad their state, how miserable their condition must needs be who are prevented by death, and die and their work is undone. Who can lie down in Everlasting burn? and who can stand before an incensed God? for our God is a consuming fire. How sad would it be to see a Soul rolling in endless flames, and too late cursing its own negligence and folly? how sad would it be to hear him wishing in vain for the time that was idled away and misspent, and to see the anguish of his Soul, because his work is undone, and now remains no time to do it? And let us suppose this to be our case; for if we are not wise betimes, it will certainly be so: Let us suppose our Souls in such a state as this is, that we may awaken ourselves betimes, and while we have yet a day upon Earth, may be wise to employ and lay it out for God. For happy are they that see their folly betimes, and are betimes convinced that that their work is yet to do, while the time yet lasts in which it may be done. Sad and unspeakably miserable are those convictions which are first found in Hell, for since they cannot there put us upon work, their effects can be nothing but Eternal desperation.  
Let us then be wise in time; let us remember that there is no work in death, and withal remember that the night cometh; and let this excite us to diligence in our duty, and hasten us to work the works of him that sent us, while it is day.  
2. Work may be emplyed, in mending what is done ill or amiss. And in this sense too there is no man can work when the night comes. It will be too late then to review our works with hopes to repair their defects. Alas, the time for these things is at an end, and 'tis now too late as well to mend as to make.  
Repentance and Amendment are the works of this life, single repentance is part of the misery of the next. Hell is full of Penitents, for there is none that comes into that place, but does soon repent him of his former negligence, and that he improved his time no better, that he minded no more the grand Concern, and made no better provision for his eternal state; but this sorrow cannot end in joy, nor this repentance be to salvation; for 'tis a repentance without a reformation, and a sorrow for sin when 'tis too late to forsake it. As Death is inexorable, and will not be deferred by entreaties, so is the judgement too, and will not be altered by fruitless tears and vain promises of amendment. Let St. Augustin read us our doom in this case, Venturum est judicium, erit & tunc poenitentia sed infructuosa. The judgement is coming, and then men will repent, but it will be fruitless. It will be so in respect of the product of fruits meet for repentance, the forsaking of sin, and leading a new life; and therefore it will be fruitless too as to the ends of repentance, or as to the promises that attend upon our repentance here, the blotting out of our sins and a remembering our transgressions no more. What we do must be done here, there is no returning from the dead to reform; nor is there room for repentance and reformation in the grave. Let the Papist talk of their Purgatory as a middle state after death, where souls make satisfaction for their neglects in this life, and being purified by fire, pass from thence to heaven. The Scripture tells us of no middle state after death between heaven and hell, and of no satisfaction but what Christ made by his obedience and sufferings When we die, we are determined to one of the two, and all souls pass, either to eternal bliss, from whence is no fear of falling; or to everlasting woe, from whence is no hopes of returning. And what satisfaction soever can be made to divine justice for sin, it must either be obtained by saith in Christ, and that's only attainable here; or else 'tis made by our sufferings after death, and there no sufferings of ours can suffice, that are not eternal.  
So that  can conduce to our eternal welfare, is only to be done and obtained here; while we live there is hope, if death once seize us, our state is determined, our work is at an end▪ its necessary then that we work the works of him that sent us while it is day; and that because the night cometh, when no man can work.  
Let the use of all than be, to persuade us to remember and practise our duty now in time, to improve the present season, and to use the day while it lasts; and since we have heard that there is in death no doing the work that we left undone, nor any mending that which was done ill; let all serve to stir us up to diligence both at and in our work.  
1. To diligence at our work; That is, Constantly to employ ourselves in the works of him that sent us; to let pass no opportunity of serving God either in the duties of his worship or in doing good in our generations. Our work is great, our time is short, we had need make haste and ply it hard. Death is coming, and the period of our days is at hand, where it will be too late to set about our business; let us then now work the works of him that sent us; and happy is he, whom when his Lord comes he shall find so doing.  
2. Let it stir us up to diligence in our work, To do well what we do; for there is no amendment in the grave. Let us not think that any thing will serve the turn, or that God will be put off with our work slightly done. As we must do the works that God hath appointed, so must they be done as he requires, or else we may perish for failing in the manner of our duties, as well as for neglecting them as to their matter. Death will be sad to the unbeliever, and the lewd and prosane may well dread that day; but it will be as sad with the hypocrite as with them, for the hypocrite and unbeliever shall have their portion together. For he that has done his work only to be seen of men, or barely to stop the mouth of conscience; he that works only for by ends, and employs himself, though in the works that are required, yet for other ends than God appointed, serves himself and not God; and becomes a slave to himself and his own interest, and has not done the works of him that sent him; because he did his works for other ends than God allows. The judgement is at hand, and as we shall be judged according to our works, so shall our works be called into judgement too, and be severely scanned what they are; and happy is he and only he whose work will abide the trial.  
And now to shut up all in the words of the Preacher, Eccles. 12. 13, 14. Let us hear the conclusion of the whole matter; Fear God and keep his Commandments, for this is the whole duty of man▪ For God shall bring every work into judgement, with every secret thing; whether it be good or whether it be evil.  

And thus I have done with my Text, but the occasion upon which it was chosen administers farther▪ matter of discourse still. As I have spoken thus much to you from these words, so I suppose 'tis expected I should speak something more concerning the person whose Decease gave occasion to this Sermon.  
You are not ignorant that my usual Custom heretofore in this Case has been either to be silent altogether, or to say but little. For I confess myself too little a friend to that common usage, to give a fair Encomium of a person whom I knew not very well, merely because it has been a custom to praise Folks when they are dead; and to conclude a Funeral Sermon with a Commendation. But I know you expect that I should break both my Custom and my Silence here; and this I am the rather inclined to do, because my acquaintance with him while he lived, makes me able to speak truth and yet to speak well of him now he is dead.  
And therefore I should think myself unjust both to him and you, should I be silent here. Unjust to him, if I should deny to give him that Elegy which is his due; and unjust to you, in denying to set before you so good a Pattern and example for your Imitation.  
It is I confess an agravation to our sorrow, and like grating upon a Sore, to remember what a one we have lost; yet since he is lost to us, there is this comfort in it, that he was such a one. 'Tis our sorrow that so good a man is dead, for the greater is our loss; yet, 'tis an alleviation of our sorrow that he was so good that died; since 'tis his unspeakable advantage.  
His death indeed was sudden and immature, if we respect the time of his life, having run but a little more than half the length of his Race; but yet I have reason to believe that it was neither sudden nor immature as to his readiness and preparations for it. For since death is never sudden indeed, and so unwelcome, but to those that have not done the works of him that sent them (they may well wish the night farther off that have all their work to do) I have reason to say that upon this account his death to him, whatever it may be to us, was neither sudden nor immature.  
For to consider the works we have to do, either relating immediately to God, or as they concern our Neighbour, we shall find him to have been a labourer in both, and that no sluggish one▪ and a Workman that we hope is not now ashamed.  
He was one that made a Conscience of honouring God in the duties of his worship and service, and one whose attendance upon the ordinances we have reason to believe, was for better ends then to make a show, and to be seen of men. His attendance upon the public worship was frequent and constant, as could be expected from one so remote; his hearing was with attention and diligence, and his conversation showed that all was not lost that he heard, but that the Seed sown was received into a good and honest heart. He was a constant guest at the Table of the Lord, rarely if ever missing of any opportunity to partake of that ordinance, a thing the more remarkable in our times, in which that ordinance is fallen under a great neglect, and in most places this Table is but very thinly set with guests. His behaviour there was with that reverence that became a creature in so near approaches to his God; and his deportment was such, as was to me a sign of his previous preparation.  
But all this was public, and what was obvious to the eye of the world, where the Hypocrite may strain hard to make as fair a show. And as to him, I durst not build my hopes upon this alone, if this were all the foundation I had for them.  
Let us follow him then from the place of God's public Worship into his Family, and observe his deportment there; and there we might see that he left not his Religion at Church, as having no use for it any where else; but he made it his Companion at home as well as here, and made it his business to serve God in his house as well as at the Church.  
Besides his joining in prayer with his Family, he had his stated times for private prayer, which he constantly attended to by himself, and often took in his Wife to be a partner with him in them. And his course and way of life, and his discourse, as occasion was offered, shown that these exercises of Religion were not counterfeit or forced, or were merely a mask put on for a show, but that they proceeded from a principle of piety within, and from a heart seasoned with grace, and a real desire after that which is good.  
At the first entrance of that Disease into his Family, of which he died, I can bear him witness 
The Small Pox.  that he took it as became a Christian to do; neither slighting the providence nor slavishly afraid of it; neither despising the chastenings of the Almighty, nor fainting under his corrections; but cheerfully casting himself into the arms of Providence, contentedly resolved to abide by what God should determine concerning him.  
As to the time of his last Sickness which was but short, his Disease was such as sometimes took away the use of his understanding; yet then, when his tongue, that unruly member, was at liberty to walk at its own pleasure without the guidance of the understanding, it was never heard to utter any thing that was unworthy of, or unbecoming a sober or a Christian man: An evident argument that it was so accustomed to the words of Soberness and Truth, that it knew not how to go out of those paths, when left to range at its own liberty.  
He was not without serious apprehensions of his approaching end; and then when the hypocrites hopes fail him and all false grounds of hopes or peace vanish, his comfort then stood firm; and though the Tempter was not wanting in his assaults, yet he could not destroy his peace. He called to those that were busy about him in helping him against his bodily distemper, Come let us soberly think what Christ hath done for poor sinners; and being told that the ground of hope was in the infinite mercies of God thorough Jesus Christ, he replied, There in is my comfort. And another time he told them, The Devil hath set upon me and hath struck me to the heart, but I have overcome him and he is gone from me.  
And if we consider the other part of his work, in that relation that he stood in towards man, the most part of you know as well as I, that it was such as no man could blame. And without descending to particulars, it might be enough for his commendation, but to observe that universal regret that is among all men of all sorts, that had but any acquaintance with him, for the loss of him. For if we consider him in those particular relations in which God had set him, as a Son, as a Husband, as a Father; in those three he might well stand to very many as a pattern of obedience, of kindness, and of care.  
He was a dutiful Son, and possibly without injury to any, it might be added as ever any man had; and that not only in his childhood and youth, but when he was grown up, and became a Father himself. He never diminished his due respects to his aged Father when he became a man and was at his own disposal; and by his tenderness and care of his health, shown that he was far from their sordid and unnatural mind, who think that life (though it be the life of a father) too long, that stands between them and an Estate. He was the Staff of his aged Father's days, and the delight of his eyes, and was never known to be a grief to him till now.  
He was a kind and loving Husband to his Wife, and as God had blessed them with a numerous Issue between them, so he had blest them also with a mutual love and complacency one in another; and that to such a degree, that what that Roman said in his Funeral Elegy of his 
Se nunquam rediisse in gratiam cum Matre.  Mother, That for thirty years' space he was never reconciled to her. Meaning that there was never any difference between them that needed a reconciliation; may be said truly of them: That for the space of fifteen years, which was all the time they lived together, they were never reconciled; for that supposes a difference to have benn: but in all that time there happened none between them. For it comes from the mouth of his own dear Consort (whom he hath left so much the more disconsolate, by the remembrance of so great kindness) that in all the time they lived together, there was never any contradiction between them in anger.  
As a Father, he was tender over his children, careful of their Education, and provident to lay up for them.  
And now if we take a view of him in a large capacity, and as standing in a wider relation, we shall find the same perfume of a good name, following him still: I ●●ve consider him in general as a man, and at large, as a Citizen of the World, we shall find that he did well become that station, and well discharge the duties of that relation.  
God had given him a plentiful estate, and he had withal a heart to enjoy and use it, a blessing that does not 〈◊〉 ways attend upon the possession of riches; he lived comfort 〈◊〉 upon what he had, and was never a slave to his own possessions.  
And as he did not rob himself (for I count every Miser a thief to his own body) so neither did he rob the poor, neither in grinding them with oppression, nor in withholding their hire, nor in being spare in his Contributions towards their relief as he saw need; nor was he injurious to any other in any of his deal with them, no man being able to charge him in any instance with the least tinctures of oppression, wrong, or fraud.  
If we take him as to his carriage among men, we might see him of a meek and quiet spirit, neither making contention nor delighting in it.  
He was assable and courteous to his inseriours, and though he had fair advantages above many others in this world, yet was not he proud, nor his heart lift up to despise those that were meaner and below himself.  
He was a friend that was faithful and trusty, and one that was willing to do good, and to be helpful to others. His friend needed not to extort a kindness from him by importunities, or repeated requests, but he was ready (where it lay in his power) to prevent his ask, by doing him good.  
As to his Morals, they were such as deserve a peculiar remark in these licentious times; wherein Diogenes, were he alive, might take his Candle and Lantern again at noon day to go seek for a sober temperate young Gentleman. He was one amongst those few that wanted nothing to make him run with the herd and to be debauched, as the most are, but an inclination to it. For he wanted neither youth nor wealth; his years were not such as made him past those extravagances, and he had a purse better able to bear it than many of them have; and associates to allure to and encourage in such courses could not long be wanting in so degenerous an age as ours. But yet for all these inducements, he kept himself pure from the pollutions of the age wherein he lived; being managed by a spirit free from that sordidness that rules too much now in the most; that can relish no pleasures but what are sensual, and too plainly brutish. I have heard him often take occasion to discourse concerning the pleasures and advantages of a holy life, of the comfort and serenity of a good conscience, against the clamours and troubles and scoffings of this World: And to one that told him how much piety and virtue, and the serious practice of religion was discredited in the world, and accounted ridiculous and foolish, his answer was, Let them stay till the end, and see who is the fool then.  
And to that end he is now arrived, where I question not but he enjoys the benefit and reward of his works; and knows by experience, that ( the mad world esteems it to be) 'tis neither ridiculous nor foolish to be sober or pious; and that 'tis not only our duty, but also highly worth the while, to work the works of him that sent us while it is day.  
Thus far I have been able to speak of him from my own observations, and to give this account of him from my own knowledge; having been beholding to the relations of others but for three instances in all that I have said. Had I called in help, or made it my business to make Collections, or studied to set him out to the full, I might have given a larger Character, and a much fairer Encomium of him; and yet perhaps not have said more than the subject would well bear. But let this suffice.  
But now, of what use is all this that hath been spoken of him, or to what purpose? Is it for his sake that is dead and departed from us? Alas he needs it not, 'tis no advantage to him now, that we think or speak well of him: 'Tis no addition to his glory above, that his ashes are perfumed with the odour of a good name; or that his memory is valuable or precious amongst us.  
The design of all this that I have said of him is your benefit, and he being dead, yet speaketh to you, and reads you a useful Lesson.  
In that he so lived and so died, lived so well and died so soon; there is matter of direction for your practice in both of them: in the one he is a pattern, and in the other a monitor; and so both by his life and by his death he speaketh to you.  
1. By his Life. Here is offered to you a fair pattern for your imitation; for therefore are the dead commended, and a recital made of their virtues, that the living may be provoked thereby and encouraged to do well. A good name is a blessing that is promised to good actions; and the Wiseman tells us, Prov 10. 7. That memory of the just is blessed, when the name of the wicked shall rot. But this, as I said, cannot reach to the state of glorified souls; the greatest use of their good name, is for those that survive: that others may be encouraged to do as they have done. This the Apostle calls upon the Philipians to do, and this is our duty also as well as theirs. Phil. 4. 8. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praise, to think on these things.  
2. By his Death. And so while we see a young man taken off almost in the midst of his days, it gives a fair warning to you that survive, to husband and improve your time. This shows that it's dangerous to delay and put off our work till another time, or to trust to Youth, or to hope for too morrow; for Youth cannot secure us from death, and too morrow often fails those that stay and hope for it. We see here that Death hath inverted the order of Nature, and the Father closing the Eyes of his Son, whom he hoped might have outlived him long. The lesson then that his death reads us, is this, That life is uncertain; and this should make us afraid to defer our work, lest the night should steal upon us ere we are ware of it or prepared for it. Let every one of us therefore resolve upon our work, and set roundly to it; let us take the present time, which God allows us to work in, and requires to be spent in his service; none ever complained in the end of beginning this work too soon; when many have perished and been lost for ever; who always thought it too soon yet to begin. Death draws on, whether we will provide for it or no; and whether we work or loiter, the fatal hour still approaches; it cannot be far off to them from whom it is farthest; and by this instance it appears it may be nearer than we are ware of. Having then before us an example that proves the truth both of the Text and Sermon, Let us work the works of him that sent us, while it is day; the night cometh, when no man can work.   
FINIS.   

ERRATA.  
Pag. 29. line 15. read employed; p. 30. l. 28. r. Life only,   

Books sold by Tho. Parkhurst at the Bible and Three Crowns in Cheapside.  
A Morning Exercise against Popery.  
The Young Man's Instructor, and Old Man's Remembrancer. A large Exposition on the Assemblies Catechism. By T. Doolittel.  
1. Forty six Sormons on the whole Eighth Chapter of the Romans.  
2. A Practical Exposition on the Four select Psalms. viz. 4th, 42, 51, 63. The whole being in 45 Sermons. Both by Tho. Horton, D. D, late Preacher at St. Helen's, London.  
Child's Delight, with Pictures for teaching English, to which is added an English Grammar.  
Reading and Spelling made easy, wherein all the words of our English Bible, are set down in an Alphabetical Order, and divided into their distinct Syllables. By Tho Lye.  
Liberty for Captives. By Tho. Doolitel.  
The Plain Man's Defence against Popery, wherein Popery is proved to be 〈◊〉 against Scripture; fitted for the meanest capacity. By a Chaplain to a Person of Honour.  
Two Disputations of Original Sin. By Rich. Baxter.  
An Exposition on the whole Epistle to the Colossians. By John Dally.  
A Treatise of Holy Violence for Heaven.  
A Plea for the Godly.  
The Duty of Self-denial. All three by Tho. Watson.  
The Immortality of the Soul. By Tho. Wadsworth.  
The Almost Christian. By Matth. Mead.  
Spiritual Wisdom improved against Temptation. By Matt. Mead.  
A Method of Meditation. By Tho. White.  
The Godly Man's Ark. By Edm. Calamy.  
The Heart-Treasury, first and second parts.  
Closet-Prayer. Both by Oliver Heywood.  
A Treatise of Quenching the Spirit. By Theoph. Pawlwheel.  
The Sinfulness of Sin. By Ralph Venning.  
Mysterial Union between Christ and Believers. And, Sober Singularity. By Rowland Stedman.  
John Janeway's Life.  
Saint's Encouragement. Both by James Janeway.  
The Spirit of Prayer. By Nath. Vincent.  
A Plain Exposition of the Assemblies Catechism, By Tho. Lye.  
Weaving Spiritualised; or, The Weaver's Pocket Book▪ By J. C. D. D.  
Eighteen Sermons by William Whittaker, with his Funeral Sermon. By Dr. Ansley.  
Reformation or Ruin. By Tho. Hotchkis.  
The Life of Dr. Staunton, with a Dialogue between a Minister and a Stranger; and a Discourse of Christian Conference.  
Index Biblicus, or, A Table of the Holy Scriptures.  
A Plain and Familiar Discourse concerning the Lord's Supper By Rich. Kidder.  
Antapologia, or, A Discourse of Excuses; setting forth the variety and vanity of them. By Jo. Sheffield.