REDEMPTION OF TIME The Duty and Wisdom of Christians in EVIL DAYS. OR A Practical Discourse Showing what SPECIAL OPPORTUNITIES Ought to be redeemed; What MISSPENCES of TIME Are to be avoided: with convincing REASONS, Quickening MOTIVES, And proper DIRECTIONS For the right Improvement of precious Time. By J. W.  
London, Printed for Nathanael Ranew at the King's Arms in St. Paul's Churchyard, 1683   

To the Gentlemen and Inhabitants of HAMMERSMITH.  
Honoured, Worthy, and Wellbeloved Friends,  
THe great and good God made Man Lord of the 
* Gen. 1.28. Psal. 8.6. & 115.16.  whole Earth, but this is not the highest Preferment, and utmost Advancement that he is capable of, and destined to. The incorporeal and diviner Part of him sufficiently discovers, and evidently demonstrates that he pertains and belongs to another World. Tully brings in Cato delivering this high point of Philosophy, that this 
[a] Est animus coelestis, ex altissimo domicil●o depressus, & quasi demersus in terram, locum divinae naturae, aternitai● que contrarium. cic. in Cat. Maj. seu de senect.  Earth and earthly Body, into which the Soul is sunk at present, is a place extremely contrary to a divine Nature, and to Eternity. This Earth is but our 
[b] Ex vita ista discedo, tanquam ex hospitio, non tanqu im ex domo. Commorandi enim natura diversorium nobis, non habitandi dedit. Id. ib.  Inn, says he, in which as Travellers we are to lodge in our Journey, hastening through Time to Eternity; not our House and Home in which we are to dwell continually. This World is appointed only as a Passage to a better place and state: We are now in a way of Preparation for it. This World (as 
[c] Sir Mat. Hale's Contempl. M. and D. 1 part, p. 263.  one says well) is the great Laboratory for perfecting of Souls for the next. We are here indeed to make but a short stay; yet we must not [repine at the brevity of this Life, but aught to be content with that space of time which is allowed us for our Life on Earth; and to take care, that in 
[d] Neque enim histriont, ut placeat, peragenda est sabula: modo in quocunque fuerit actu, probetur: nec sapientis sque ad, plaudite, vivendum. Breve enim tempus aetatis satis est longum ad bene honestéque vivendum. Cic. lib. cit.  whatsoever Act we are appointed to appear, we perform our particular parts well, though they prove but short ones that are assigned and committed to us, in the great Comedy acted in the Theatre of this inferior World: for (as the forementiond Philosopher acknowledgeth) a short time of Life is long enough to serve us to live well and honestly. It concerns us only to endeavour, to use and improve what time God pleases to afford us, in doing those things which will fit and dispose us for a happy Eternity, and make our Translation and Removal hence gainful and advantageous, comfortable and desirable to us.  
God hath prescribed a course of convenient means to be observed and used by us in this Probation-state. 
[e] Non per difficiles Quaestiones ad beatam vitam nos ducit Deus. Hilar.  He does not lead us to a Life of Blessedness (as St. Hilary tells us truly) through thorny difficult Controversies, and knotty hard Questions. He would have us, not dispute, but live: for (as the 
* Mic. 6.8.  Prophet informs us) He hath showed thee, O Man, what is good; and what doth the Lord require of thee, but to do justly, and to love Mercy, and to walk humbly with thy God? And (as the 
‖ Tit. 2 11, 12.  Apostle expresses it) The Grace of God that bringeth Salvation, hath appeared to all Men; teaching us, that denying Ungodliness and worldly Lusts, we should live soberly, righteously, and godlily in this present World. He requires us to believe in order to Practice and Obedience.  
God has given us but a 
[f] Pauca credenda, multa facienda. Cosid. Mod. & Pac. in epist. Praef.  few things to be believed; (as Bp. Forbes was wont well to observe) but he has plainly ordered and appointed a great many necessary things to be done by us. We must 
† Rev. 22.14.  do his Commandments, that we may be blessed, and have right to the Tree of Life, and enter in by the Gates into the City. We mmst 
* Rom. 2 7.  by patiented Continuance in well-doing, seek for Glory, and Honour, and Immortality.  
The Scope and Drift of the following Treatise is, to show you particularly and fully, how to redeem the Time of this Life, so as to gain a glorious Immortality.  
As for the Matter of it, it is useful to instruct you in the Divine Arithmetic, to make you wiser than 
[g] The Philosopher affirms that Man is therefore the wisest of all Creatures, because he alone can number; and they note this as an essential difference between them, that Bruta non numerant; Brure Creatures cannot number; I am sure this is most true of that Divine Arithmetic which the Psalmist prays for, Lord teach us so to number our Days, that we may apply our Hearts unto Wisdom. Dr. Stoughton's Heavenly Conversat. p. 80.  brutish Sinners, that know not how to number their Days: It is apt to engage you upon an early, present Industry; a diligent, speedy Care of your Time, and of your Souls; and is a Manuduction to the Exercise of a great part of Practical Religion.  
The Style of it is plain, familiar, and easy to be understood by all, which renders the Treatise the more generally useful. Some affect a Language so gaudy as is not consistent with the Gravity of Theology. Others discourse in so strong a Style, that by their lofty Words and Expressions they shoot quite over the Heads, and so miss the Hearts of too too many of their Auditors. Some paint the Glass, till they darken the Window, and keep out the Light. Seneca professes, that he does not approve of any jejune and dry Discourses about the great and weighty matters of Morality; for Philosophy, says he, does not renounce all Wit and Ingeny: but he does not allow much labour to be laid out upon Words. 
[h] Non quaerit aeger medicum eloquentem, sed sanantem, etc. non erit, quare gratuletur sibi, quòd inciderit in medicum etiam disertum: hoc enim tale est, quale si peritus gubernator et tam formosus est. Quid aures meas scalpis? quid oblectas? aliud agitur, urendus, secandus, abstinendus sum. Ad haec adhibit us es: curare debes morbum veterem, gravem, ●ublicum. Tantum negotii habes, quantum in pestilentia medieus: circa verba occupatus es? jamdudum gaude, si sufficis rebus. Sen. ep. 75.  A sick Man, says he, does not seek a Physician that is eloquent, but that is able to cure his Disease: no more than the Passenger regards and inquires, whether the skilful Pilot, or Governor of a Ship, be a very comely and handsome Man? Thou hast as much business upon thee, says he, to heal the Distempers of men's Minds and Manners, as a Physician has in a Plague-time; and art thou employed about Words? be glad if thou canst be sufficient for things. I have not studied for great Words, nor laboured for high Language; but only sought out 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 1.13.  sound, wholesome, healing words.  
It may be, some candid, courteous Reader, if he see Occasion, may make the same or like Apology for me, as Seneca once did for Fabianus Papyrius, when Lucilius had taken no small Prejudice against certain Books of that Philosopher, because his Style was not elaborate and polite, but seemed to him to be 
[h] Effundi verba, non fingi.  low and mean: 
[i] Moors ille, non verba composuit; & animis scripsit ista, non auribus, etc.— Electa verba sunt, non captata.— Ad profectum omnia tendunt, & ad bonam mentem: non quaeritur plausus. Sen. ep. 100  He form Manners, not Words, says Seneca; and wrote to the Minds, not Ears of Men. It does not become a Philosopher to be studious and solicitous about Language. He was not negligent in his Style, says he, but only not over-careful about it: and therefore you will find nothing sordid or slovenly in it. His Words are chosen, not affected. His Discourses are not flat and low, but pleasing and plain. Look on the whole Body of the Book; though it be not trim, 'tis honest. Would you have him set himself to so small a thing as Words? He addicted himself to the Greatness of Things.— And you may perceive by what he has performed, that he felt what he wrote. What ever he delivers tends all to Profit, and a good Mind: Applause is not sought for, or looked after by him.  
I shall only speak for myself in the Words of Salvian; 
[k] Nos qui rerum magis quàm verborum amatores, utilia potiùs quàm plausibilia sectamur;— In scriptiunculis nostris non lenocinia esse volumus, sed remedia, quae scilicet non tam oriosorum auribus placeant, quàm aegrotorum mentibus prosint. Salvian. Praefat. ad libros de Gubern. Dei.  We that are greater Lovers of Things than of Words, follow what is profitable more than what is plausible; nor do we seek that the empty Ornaments of the Age, but that the wholesome Emoluments of things may be commended in us. We would have our Writings contain, not Enticements, but Remedies, which may not so much please the Ears of the idle, as profit the Minds of such as are sick.  
The Design and Aim of this Discourse in its composure was, not to tickle the Ear, and strike the Fancy; but to warm the Heart, and reach the Conscience, and direct the Life; to teach Men how to live, and how to die, and how to attain a blissful Life after Death.  
I here present you with a plain Discourse in a very learned Age. I have prepared and provided for you, not fine Manchet, but rather Barley Bread, such as 
[k] Fox Acts and Mon. 2 vol p. 1456.  Bucer encouraged holy Bradford, for want of better, to give unto the People. As St. Peter said to the lame Man, 
* Acts 3.6.  Silver and Gold have I none; but such as I have give I thee: In the Name of Jesus Christ of Nazareth, rise up and walk: I say to you in like manner; I have no rich Present to offer you; but such as I have give I unto you: I would, under God, be a means to help you to find your Feet, and walk in the way of God's Commandments, and run the Race that is set before you.  
I was induced to make these Papers public, not only to satisfy the Desires of some Friends, but because I found so very little performed by others on this Subject, which I thought deserved a larger and fuller Handling: And that by my own appearing in it, I might oblige myself above all others to a greater and stricter care of my own Time, and might leave some wholesome Counsels, and seasonable Helps to a holy Life, to my own Children, Friends and Acquaintance; and do some lasting Service to your Souls; and when I shall be dead, may be these Papers continue to speak to you and yours: 
* Phil. 1.7, 8.  For God is my record, how greatly I long after you all, in the Bowels of Jesus Christ. I have you in my Heart; and 
† Rom. 10.1.  my Heart's Desire and Prayer to God for you is, that you might be saved.  
I shall only here crave your leave to put you in mind of a few very necessary things.  
1. Let me earnestly exhort and beseech you, that you would worthily and becomingly act the parts of Men, and Christians. Live as those that have rational Souls, noble and immortal Spirits within you; and do nothing repugnant to the Light of your own Minds and Consciences. Yea live as those that have the benefit and advantage of Divine Revelation. Let none that name the Name of Christ allow themselves in the constant, confident Practice of any notorious, scandalous Sin or Vice, directly and expressly contrary to the holy Word, and righteous Law of God; proceeding upon a false, imaginary Supposition; venturing upon a fond, ungrounded, foolish Presumption; that the Mercy of God will at last prevail against his Wisdom, Holiness, Justice, and Truth: persuading, promising, slattering themselves in any evil Way, that God (according to their Idea and Model of a Deity) will never find in his heart to punish the unreclaimable Sinner, and obstinate final Impenitent, with everlasting Misery, and eternal Torment; though he has over and over threatened it in the Gospel, and though it stands with 
* See p. 439, 440, 441.  good and great Reason that he should do it. Walk closely according to the Rule, and maintain a 
† Phil. 1.27.  Conversation becoming the Gospel of Christ.  
2. If any of you, upon search and enquiry into yourselves, shall find in yourselves any decay of Piety, declining in Godliness, abatement of Strictness, neglect of Watchfulness, any slackness and remissness in Duty, any vanity of Mind, and carelessness of Spirit growing upon you; if you can perceive you have 
* Rev. 2.4, 5.  left your first Love; 
* Rev. 2.4, 5.  Remember from whence you are fallen, and repent, and do the first works: recover, maintain, increase the old Warmth: 
† & 3.2.  Be watchful, and strengthen the things which remain, that are ready to die. Fortify natural Principles, suscitate your natural Power, stir up the Gifts and Graces of God in yourselves.  

[l] Herb. Poem. Employment, p. 71.  Man is no Star, but a Quick Coal Of Mortal Fire:  
Who blows it not, nor doth control A faint Desire,  
Let's his own Ashes choke his Soul.  
Look up to Heaven continually for the help and benefit of Divine Influences, Illuminations, Impressions; and receive not the Grace of God in vain; but up, and be doing; go in the Strength of the Lord, and work out your Salvation with fear and trembling.  
3. Take heed of the Profanation, and beware of a partial, formal observation of the Lord's-Day: Where it is partial, it is likely to be formal. Read attentively and frequently the earnest Exhortation to a thorough Redemption of the Lord's-Day, Chap. 2. pag. 32, to 73. There you are informed, that a due Redemption of the whole Lord's-Day, is the way to redeem all other Days to the greatest Advantage, 
* See p. 66, 67.  as to Spirituals, and as to Temporols too. And in reference to this latter, I shall here confirm what is said there, by proposing the Experience, and producing the notable, considerable Testimony of a wise and learned, a great and very good Man, the worthily renowned late Chief Justice Hale, who was (as Seneca says of good Men) natus ad exemplar, born to be an Example to others: In a short Discourse of his about Redemption of Time I find these Words; 
[m] Sir Mat. Hale's Contempl. Mor. and Diu. 1 Part, pag. 258, 259.  Be sure, says he, to spend the Lord's-Day entirely in those Religious Duties proper to it; and let nothing but an inevitable Necessity divert you from it.— It is that which will sanctify and prosper all the rest of your Time, and your secular Employments. I am not apt to be superstitious, says he, but this I have certainly and infallibly found true, that by my deportment in my Duty towards God, in the Times devoted to his Service, especially on the Lord's-Day, I could make a certain conjecture of my success in my Secular Occasions the rest of the Week after: If I were lose and negligent in the former, the latter never succeeded well; if strict, and conscientious, and watchful in the former, I was successful and prosperous in the latter. And again; in a Godly Letter to his Children 
* Gal. 4.19.  (of whom he travailed in birth that Christ might be form in them) he freely opens his mind in these remarkable Words to them; 
[n] In his Directions for keeping the Lord's-Day, in a Letter to his Children, Ibid. p. 324.  I now write something to you, says he, of your observation of the Lord's-Day, because I find in the World much Looseness and Apostasy from this Duty. People begin to be cold and careless in it, allowing themselves Sports and Recreations, and Secular Employments in it, without any necessity; which is a sad spectacle, and an ill presage. And he there makes this Profession and Declaration to them; I have found by a strict and diligent Observation, that a due Observation of the Duties of this Day, has ever had joined to it, a Blessing upon the rest of my time, and the Week that has been so begun, has been blessed and prosperous to me: And on the other side, when I have been neglignet of the Duties of this Day, the rest of the Week has been unsuccessful and unhappy to my own Secular Employments; so that I could easily make an estimate of my successes in my own Secular Employments the Week following, by the manner of my passing of this Day: And this I do not write lightly or inconsiderately, but upon a long and sound Observation and Experience. You see how this was much upon his Heart, and how ready he was to remark this upon all Occasions.  
4. Let me charge and press it upon your Consciences, that on a Lord's-Day, you would be so kind and charitable, so true and faithful to your Souls, as not to lose the Season of a Sacrament, if you can by any means redeem it. Let none among you live in a sinful, shameful Disuse, and an unwarrantable inexcusable Neglect of the holy Sacrament of the Lord's Supper. Let me solemnly invite you in the moving pathetical Words of the devout Herbert,  

[o] The Invitation.  Come ye hither all, whose taste Is your waste;  
Save your cost, and mend your fare.  
God is here prepared and dressed, And the Feast;  
God in whom all dainties are.  
I do not call you to a Profanation, but to a worthy Participation of this sacred Ordinance. They that do customarily live unholily, must needs receive unworthily. Are they fit to partake of the Lord's Supper, who allow themselves in the Love and Practice of any known Sin? Are they disposed to eat Christ's Flesh, who will not abstain from fleshly Lusts, but usually walk after the Flesh? Are they prepared to drink Christ's Blood, who commonly drink in Iniquity like Water, and frequently drown themselves and others in Drink? Are they that walk unworthy of their Baptism, in a condition to venture upon the holy Communion?  
I invite you to all that is duly previous and preparatory to the Duty, and to a right and requisite manner of the performance of it.  
Come, but take God along with you, whenever you intent to come. By the help of God, you may receive this Sacrament as you ought. Excuse not your Abstinence and Forbearance by pretending your unfitness: but set yourselves in good earnest, with an honest, willing, resolved Mind, under God, to fit yourselves; and you shall quickly find, that God will readily assist and enable you, promote and further you in the way of your Duty.  
Come, but competently understand the nature and ends of this Ordinance; and impartially try, and examine yourselves before you come. Come with a hearty willingness to part with your Sins for him, who lost his Blood, and laid down his Life for you; and with a firm Resolution to live to him, that died for you. Labour by habitual Devotedness to God, and by continual circumspect walking and holy living to be in a general disposition for worthy Receiving. A well-ordered Conversation is the best Preparation for the Communion, and will most certainly make all other Preparations more easy.  
Come for I tell you plainly, it is not at your own liberty and choice, to come, or keep away. There is a special Mandate for your coming, 
* Luke 22.19. 1 Cor. 11.24, 25.  This do in remembrance of me, says Christ. He does not only simply allow, or barely recommend it to his Church; but as a Lawgiver, strictly commands and requires it; and as a dying Testator, orders and enjoins the Observance of it. Christ says as clearly and expressly, Do this; as God in any Precept of the Decalogue says, Thou shalt not do this. Now the Law of Christ should be more forcible and prevalent with you, than any Statute, or Law of the Land, to accelerate the Practice of this Duty.  
There is as much Danger in an unworthy Refusing this Sacrament, as there is in an unworthy Receiving it. You can go for no more than Half-Christians, if you totally abstain from this Ordinance; which is, equally with the reception of the Sacrament of Baptism, a Badge and Cognizance, Note and Character of your Discipleship; an Evidence and Demonstration, Sign and Expression, Token and Testimony of your Profession of Christianity. To live in a constant Neglect of this Sacrament, is a manifest Violation of your Baptismal Vow. You promised at your Baptism, that you would obediently keep God's holy Will and Commandments, and walk in the same all the Days of your Lives: But how apparently do you break this part of your Vow, by living in a long continued course of Disobedience to this so reasonable Command of Christ? Yea, this unchristian Practice of yours, is, by interpretation, a kind of Renunciation of your Baptismal Covenant, entered into in your Infancy: you do, in a manner, openly disown and disavow it, when you will not yield, at Years of Discretion, to renew and confirm it; though often minded of it, frequently required, and called upon in the Name of Christ, to do it in the Use and Celebration of this Sacrament. And by being so utterly averse and unwilling to bind yourselves by this means to Christ, and to ratify and strengthen your Covenant with him, you seem to quit your Part in Christ, and to disclaim all Interest and Propriety in the precious Benefits purchased by his Blood and Death; and to be guilty of the basest Ingratitude, and greatest Unkindness imaginable, in refusing to remember in a solemn manner your Blessed Saviour, who has so lovingly remembered you, and been, with so much charge and cost, so great a Benefactor to you; and in unworthily undervaluing the inestimable Benefits of his Death and Passion, sealed and exhibited in the right Use of this Sacrament.  
When Christ has said in plain terms, Do this; will you, in effect, dare to say, We will not do this; we will break a known Law, and will not regard the Authority of Christ? Will you persist in such Omission as you cannot justify, but are forced, if reasoned with, to condemn yourselves for?  
Can you be so weak, and short in your reasoning, as to think, you reserve to yourselves a freedom and liberty to sin for the present, without any great Danger to you, by absenting yourselves from the Sacrament, which would closely tie, and straight bind you up to a stricter way, and more exact course of Life? never considering, that by your relation to God, and dependence upon him; by your early Covenant made in Baptism; by all your hearing, or reading the Word of God; and by every Prayer you have in all your Life put up to God, you are already strongly obliged to all that Duty, which the Sacrament of the Lord's Supper would further engage you to perform.  
Will you put off this Sacrament from Time to Time, and satisfy yourselves at present, that you purpose to prepare, and receive hereafter? why this is just as foolish and absurd, as to resolve, that when you have very greedily swallowed much more Poison, than you will take the benefit of an Antidote; that when you have stuffed yourselves with trash, and filled yourselves with abundant crudities, and by so doing weakened and destroyed your Appetite; or by long Fasting quite lost your Stomach; than you will hasten to a Feast: That when you have further despised the Riches of Divine Goodness and Grace, made more light of Christ, and of his precious Blood and Benefits; and grieved his Spirit by longer De●ays, and Non-improvement of Gospel-seasons, and golden Opportunities; than you will seek Reconciliation to God, Union to, and Communion with Christ, Purgation from Sin by the Blood of Christ, and the Consolation of the Spirit of Christ, You may delude yourselves with Intentions and Resolutions to remember Christ in the Sacrament at some convenient Season hereafter; but if you neglect and closer it now, you may lose your Senses and Memory, before ye have another Occasion offered you of remembering Christ in this Sacrament. You may die and departed; and Christ may come to you in particular Judgement, before you can enjoy another Opportunity of 〈◊〉 to the Table and Supper of your Lord: We may tell of your Death, and show to others where you lie low in your Graves, before the Times comes that you should show forth your Lord's Death, in the celebration of the holy Communion. And ifyou should communicate upon a Deathbed; the Sacrament so late sought and received, is very unlikely to assure Heaven to you when you die, when it was never desired and used by you, as a necessary Means of helping you to Holiness, and so of leading you on to Happiness, all your Life long.  
Let not humble, honest-hearted Christians debar and deprive themselves of this Ordinance, by overlooking, or misjudging their own Qualifications: But finding, that they regard no Iniquity in their Hearts; and feeling in themselves vehement Long and earnest Breathe after Christ, and continual Hungring and Thirsting after Righteousness; let them own with thankfulness any measure of Grace discernible in themselves; and not deny to themselves what Christ so freely affords and offers them; but when invited to this Spiritual Feast, draw near with Faith, and take this holy Sacrament to their Comfort, and use it as a means of supplying their spiritual wants and needs.  
Come, yea frequently come to the Lord's Table. The Sacrament of Baptism is the Symbol and Seal of our Regeneration, or New Birth; and therefore it is to be received but once: But the holy Communion is the Symbol and Seal of our spiritual Nutrition; and therefore, in reason, we are to receive it often. When Christ appointed that this should be done in remembrance of him, can you think he intended only a single, or seldom remembrance? Did not Christ himself, in giving that Command, and enacting that Law, intimate, insinuate, and suppose a reiterated, frequent remembrance of himself, when he said, 
* 1 Cor. 11.25, 26.  as oft as ye drink it; the Apostle subjoining, as often as ye eat this Bread, and drink this Cup? Will he then accept and take it kindly at your hand, if ye do it so seldom, as is next to a total Omission of it? Did the Primitive Christians communicate every day, or at least every Lord's-Day; and can you content yourselves to live many Weeks, Months, and Years without it?  
Did you but know and understand, consider and meditate of your own spiritual great necessities, Wants, Weaknesses; and of the certain, considerable Advantages of a frequent Participation of the holy Communion; you would quickly find a Law within yourselves, to bind and oblige you; a strong Argument and Impellent within your own Breasts, a pressing powerful Motive in your own Bosoms, to draw you to the Sacrament of the Lord's Supper: you would as soon forget to take your daily Bread, as neglect to receive this blessed Sacrament, upon any good Occasion, and fit Opportunity offered to you.  
Among all your Cares, take special care to feed and nourish, to strengthen and comfort, to cleanse and save your Souls. Among all your Employments, find some leisure to remember your Saviour, to meet with your dearest Lord, and to receive the seasonable, plentiful, rich 
* Phil. 1.19.  Supplies of the Spirit of Jesus Christ.  
Will you pretend to value a Sermon, and yet unworthily slight the Sacrament? seem to make conscience of hearing two Sermons usually every Lord's-Day; and yet let your receiving the holy Communion twice or thrice a Year at most, suffice your Souls, and satisfy your Consciences? Have you been swift to hear some thousands of Sermons in your time; and yet so slow, some of you, as not once to receive this holy Sacrament in the many Years of your whole Lives; though so very many of the Sermons preached to you, urged and pressed you, with due Preparation, to receive the Communion? Know ye not, that the Sacrament has, in sundry respects, the advantage of a Sermon? for in the Sacrament there is a Sermon to the Eye, as well as to the Ear. Preaching alone cannot possibly so clearly and lively set forth the Evil of Sin, and the Love of Christ to you; as the visible Representation of the Crucifixion and bloody Death of Christ, made in this Sacrament, by the breaking of the Bread, and pouring out of the Wine before you, is apt to do. Besides that; The Sacrament calls you to a more solemn previous Examination of yourselves, than a Sermon does; and requires you publicly to renew your whole Covenant with God and Christ; whereas a Sermon ordinarily engages you to some one or few particular Duties only: And the Sacrament is a Seal and Confirmation of the Covenant on God's part, of all the great and precious Promises made in Christ to penitent Believers, as well as a Ratification of the Covenant on your part. Again; The Sacrament has a singular Virtue and Efficacy, to join and unite you more nearly and closely to Christ your Head, and to knit and cement you more firmly and strongly one to another in Christian Love. And is moreover a powerful Instrument, and effectual Means of conveying spiritual Strength from Christ, and Grace sufficient to enable you to perform the Covenant made and repeated by you, and to practise the Precepts explicated and inculcated in the very many profitable Sermons preached to you.  
5. You that are Parents, and Masters of Families; in the Fear of God, set up the Duties, and maintain the Exercises of Christ's Religion in your Families. Let Prayer, and Reading the sacred Scripture, and a course of Catechising, be things they are used to, and well acquainted with. Resolve with Joshua, 
* Jos. 24.15.  As for me and my House, we will serve the Lord. And vow deliberately with holy David, 
† Ps. 119.2.  I will walk within my House with a perfect Heart. Walk so closely and constantly with God, and be so faithfully obedient to him, that your Children may far the better for your Covenant interest in him, and relation to him. Train, bleed, and 
‖ Eph. 6.4.  bring up your Children in the nurture and admonition of the Lord. Teach them to know, fear, love, and serve God; & with Abraham, 
* Gen. 18.19.  command your Children & your Household, that they keep the Way of the Lord: This will be a means to propagate Religion to Posterity. Suffer not your Children to have their Heads, and Humours; but labour betimes to break them of their Wills, lest by their Stubbornness and Disobedience they break your very Hearts at last. Adonijah was a Person unlikely ever to come to good, when his Father was so indulgent to him, as 
† 1 Kings 1.6.  not to displease him at any time, in saying, Why hast thou done so? Fellow the Direction, which St. Austin gives, to teach Men to do the Works of Abraham; 
[p] Omnis qui trucidat sitiorum voluptates, tale sacrificium offert Deo, quale Abraham. Aug.  Kill sinful Pleasures, says he, and slay youthful Lusts in your Children; by this means you will offer such a Sacrifice to God, as Abraham did.  
Let this Thought often arise in your Minds, that the young Plants, that stand in the little Nourseries of your private Families, will, according to your care, or neglect of them, grow up to be good and useful, or vicious and noxious Members, in Church and State: and so, the 
[q] 
Gratum est, quod patriae civem, populoque dedisti,  
Si facit, ut patriae sit idontus.—  Juv. sat. 14.  Public will be profited, or prejudiced, by your well or ill ordering the Dispositions and Manners of those that belong unto your charge.  
Restrain and regulate the rude and lose manners both of your Children and Servants; Labour to instil good Principles into them; and to render all your seasonable Instructions, prosperous and profitable by your good Examples: 
[r] 
— Velocius & citius not  
Corrumpunt vitiorum exempla domistica, magnis  
Cùm subsant animos autoribus,—  Id. ib.  Domestical Examples are very notably leading, and drawing, and wonderfully powerful and influential. Your Children and Servants, they have their Maintenance from you, Dependence upon you, and are much inferior to you; and so are apt to eye and imitate you, and ready to conform themselves to you.  
You that are Parents, is it not enough that you have conveyed and communicated a corrupt Nature to your Children; but will you proceed to deprave them further by your ill Examples, and to draw forth the Corruption of their Nature into manifold actual Miscarriages and Transgressions? Will you make your Children, as far as ever lies in your power, the Children of the Devil? You that are Masters, will you make your Servants the Servants of Sin, and bind them Apprentices to the very Devil? Will you dare any longer to 
(s) 
Nil dictu foedum visíque hac lime jam tangat,  
Intra quae puer est.—  
Maxima debetur puero reverentia.—  
Illud non agitas, ut sanctam filius omni  
Aspiciat sine labe domum, viti●que carentem?  Id. ib.  corrupt and debauch your Children and Seavants, by your frequent Drunkenness, common Swearing, vain and lose Talking, Profanation of the Lord's-Day, Atheistical, ungodly Living? Let Governors of Families charge themselves to give better Examples.  
6. Yea, let every one of you study to be Exemplary, in every relation and capacity, in every carriage and deportment, both within the private Family, and before all the Neighbourhood round about you. Let this consideration discourage and deter you from being ill-exemplary, that if at last you should go to Hell yourselves, your own Damnation will receive aggravation from the Damnation of others, who have been Sinners and Sufferers through your ill Examples: Which may be the reason, why 
* Luke 16.28.  Dives desired to keep his Brethren out of the place of Torment. Nay, St. Austin goes a great deal higher, in those very notable Words of his, which deserve to be pondered in your most serious Thoughts; 
(u) Quantiscunque exemplum malae conversationis, etiamsi non eum illi sequantur, aliquis praebuerit, pro tantis se malis rationem noverit redditurum. Aug. serm. 163. de Tempore.  If thou hast given an ill Example, says he, thou shalt one Day give an account for so many wicked Persons, as thou hast shown an ill Example to, though they have not followed thy ill Example. For it is no thank to thee, that they did not imitate and take after thee. If thou dost not sincerely repent, and faithfully endeavour, to the utmost of thy power, to reclaim those who by thy means have become vicious; thou shalt at last be sorely punished, not only for those that have miscarried, but for all those that might have miscarried, as if they had indeed miscarried through thy ill Example; because if God had left them, thy ill Example was enough to make them miscarry for ever.  
7. And lastly; Remember and consider every day of your Lives, what are the true and proper ends of Life. Think, and conclude, that you were not sent into this World to eat and drink, to lie down to sleep, and rise up to play. Be ashamed to come short of mere Heathens: Blush to read what Cato in Cicero says of himself; 
(w) Nemo adhuc convenire me valuit, quin fuerim occupatus. Cic. in Cat. Maj. seu de sen.  No body could ever yet find me idle and unemployed. With Curius Dentatus, that noble and worthy Roman, count it 
(x) Se malle mortuum esse, quàm non vivere.  more eligible to be dead indeed, and not to live at all, than to be dull and dronish idle and unactive, useless and unprofitable in the World. Reckon with yourselves, that 
(y) Herb, Poems, Employment, p. 71.  Life is a business, not good cheer: That your work and business in this World, is, not to labour for the Meat which perisheth, to seek and study to satisfy a delicate, wanton, luxurious Appetite, and to take your fill of carnal, sensual, corporeal Pleasure; to 
* Mat. 6.19. Luke 12.21.  lay up for yourselves Treasures upon Earth, to 
† Job 27.16. Zech. 9.3.  heap up Silver as the Dust, and prepare Raiment as the Clay; to acquire secular Grandeur, and Honour; Laborare in titulum Sepulchri, (as 
(z) 
Sen. de brev. vit. c. 19 in fine.  
Quidam disponunt etiam illa qua ultra vitam sunt, moles magnas sepulchrorum, & operum publicorum dedicationes, & ad rogum munera, & ambitiosas exequias. At mehercule istorum funera, tanquam minimum vixetint, ad facis & ad cereos ducenda sunt. Id. ib. c. 20. in fine.   Seneca speaks) to take unwearied pains for a pompous ambitious Funeral, an honourable Inscription upon your Monument, a swelling Title upon your Tombstone; but to store yourselves with such good things, as will bear you company beyond the Grave, every and ennoble you, and render you worthy, and honourable for ever in another World. Give all Diligence to be virtuous, and gracious; to get 
(a) Absoluta libertas est, in scipsum habere maximam potestatem. Inastimabile bonum est, suum fieri. Sen. ep. 75.  great power over yourselves, and to become your own Men; which the forecited Moralist tells you, is absolute Liberty, and an inestimable Good: To govern yourselves, and to inspect, and do good to others: To lay out yourselves for God; to 
* Mat. 6.20.  lay up durable Treasures in Heaven; to gain and obtain the Praise of God; to 
† Phillip 3.14.  press toward the Mark, for the Prize of the high Calling of God in Christ Jesus; 
‖ 1 Cor. 9.24, 25.  So to run, that you may obtain an incorruptible Crown; and have 
* 2 Pet. 1 11.  an entrance ministered unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ.  
I have written a long, yet, I hope, not tedious Epistle to you: It is large, from an 
* 3 Cor. 6.11.  Heart enlarged toward you. I will detain you no longer from the Treatise itself; to which you will find many Quotations annexed: Let none condemn them, before they have read them: It may be, than you will judge them pertinent, pregnant, pleasant.  
I desire you to accept of these seasonable Fruits of my Ministerial Labours among you, as a Token and Testimony of my cordial Love, and unfeigned Affection to your Souls.  
It remains, that you think and consider well with yourselves, that when the most important Truths are, not only delivered in Public, and spoken in your Ears, but brought home to your Houses, put into your Hands, and presented to your Eyes; how you can escape, if you will not lay them to your Hearts; but neglect and reject such means and helps of your Instruction and Salvation. O read, and consider them, and lay your Consciences closer than your Eyes to them: If they prevail not to reform and amend your Lives and Manners, they will come in, and witness against you, and heavily condemn you another Day.  
Now that the only wise and good God, who put it into my Heart to undertake this Work, and assisted me in it, to the End of it; (for though 
* 1 Cor. 15.10.  I laboured, yet not I, but the Grace of God which was with me) would graciously vouchsafe to guide and direct your Minds and Hearts into the Knowledge, Belief, Consideration, Love, and 
(c) Non est beatus qui scit illa, sed qui facit. Sen. ep. 75.  Practice of the great and weighty Truths contained in it; and would effectually bless and prosper it, (and all other serious, profitable Discourses, that have been already in somewhat more than 20 Years of my Ministry among you; or shall hereafter by me, or others, be further made unto you;) to the spiritual Edification, and eternal Salvation of your Souls, is the earnest Desire, and hearty daily importunate Prayer of,  
Dear Friends, Your Servant in the Work Of the Ministry, For Jesus sake, JOHN WADE.   

THE CONTENTS Of the several CHAPTERS in the following Treatise.  
CHAP. I. 
THe Coherence of the Words. The Text divided. The Doctrine propounded. pag. 2. The Method laid down for the clearing and opening of it. What it is to redeem the Time: the Phrase in the Text may signify these four Things; 1. To buy back the Time that is past: In what sense that may be done. (p. 3.) 2. To buy up the Time that is present; that is, to forgo or part with any thing for it; and to make it our own, and use it for our spiritual and eternal Advantage. (p. 5.) 3. Not only to buy it up, but to buy it out; to get it out of the hands of the Devil, and the World, and the distracting Cares, and tempting Pleasures of it. (p. 10.) 4. To use all Wariness and Wisdom of Behaviour to secure ourselves from Snares, and to preserves ourselves from spiritual Dangers, and from running rashly and unseasonably into any temporal Suffering and Calamity.  CHAP. II. 
What the Time is that aught to be redeemed, largely explained. Opportunity more than Time: 'tis Time with an Aptness and Fitness it has for some good. The Opportunity to be redeemed is either General, or Particular: (p. 14.) The General is all the Time of our Enjoyment of the glorious Light of the blessed Gospel. (p. 15.) The Particular Opportunity . 1. The Morning of our Age. (p. 22.) The well-redeeming your younger Days will be most acceptable to God, (p. 24.) will make you more serviceable to others, and prove most profitable to yourselves. (p. 26.) They that redeem the Time of their Youth, are likely to redeem their riper Years. (p. 27.) Instances of those that have redeemed their youthful Days. (p. 28.) 2. The Morning of the Week; the first Day of every Week. (p. 32.) Magistrates, (p. 47.) Ministers, (p. 48.) People, (p. 49.) Masters (p. 50.) and Servants, (p. 52.) Poor and Rich, (p. 54.) should study to redeem this Opportunity, and take heed they redeem it not by halves. (p. 55.) Our Observation of the Lord's-Day a good help to the Redeeming of all the six Days following, both as to Temporals, and as to Spirituals: (p. 66.) and a means to prepare us to keep an eternal Sabbath in Heaven. (p. 68) Carefully redeem the Lord's-Day, and every Day after show in thy Life that thou hast redeemed it. (p. 72. 3. The Morning of every Day; (p. 73.) That is an Opportunity of giving God the first and best of our Time. (p. 74.) By redeeming the Morning, we are likely to redeem the whole Day following. (p. 76.) 4. The Society and Company of the most Religious and Godly: in which we have an happy Occasion both of doing and of receiving good. (p. 78.) 5. The special Seasons of practising and performing Particular Duties, of getting and increasing, acting, and exercising Particular Graces, must be observed, embraced, and improved by us. (p. 79.)  CHAP. III. 
The Grounds and Reasons why we ougth to redeem the Time. The special Reason laid down in the Text; because the Days are evil. (p. 83.) What to be understood by evil Days. Days are said to be evil, not inherently, but adherently, or concomitantly; by reason of any sinful, or penal Evil that befalleth in them. The Evil of the Day, is either General, or Special: General; the Shortness and Trouble, which does accompany the Time of this Life. (p. 84.) The Particular Evil of the Day is, when any special Evil takes place in such a Time. The particular Evil of the Apostles Times threefold. It stood, 1. in dangerous Errors and false Doctrines. (p. 85.) 2. In the vicious and wicked Lives of scandalous Professors of the Gospel. (p. 94.) 3. In sharp and hot Persecutions. (p. 109.) How far these several Evils are to be found in these our Days. (p. 86, 95, 123.) Our redeeming of the Time, and endeavouring to grow better ourselves, is the ready way, and only means to make the Evil Days better. (p. 108.)  CHAP. IU. 
Six other Reasons added to that in the Text. We ought to redeem the Time, 1. Because our Time is afforded us by God to this very End and Purpose. (p. 128.) 2. Because we have all of us lost much Time already. (p. 137.) 3. Because the Time, that remains, is very short and uncertain, and our Special Opportunities far shorter, and more uncertain; and the Work, we have to do, very great. (p. 141.) 4. Because we can neither bring Time back, when once it is past unimproved, nor any way prolong and lengthen out the Days of our Lives, when Death comes to put an End and Period to them. (p. 158.) 5. Because we shall all be certainly called to an Account for our Time. (p. 161.) 6. Because this Time is all we can redeem, and upon this short Moment of Time depends long Eternity. (p. 165.)  CHAP. V. 
The Use and Application of the Doctrine. Ought we to redeem the Time? Then 1. Let not the Men of the World think strange, that serious and conscientious Christians do not lose their Time as desperately as they do. Good Men know the Worth of Time, and understand the great Consequences and weighty Concernments of well or ill husbanding of it. (p. 171.) (Use 2.) Let us all examine ourselves, and see whether we have redeemed our Time, or no; bewail and bemoan our Loss of Time. (p. 172.) (Use 3.) A seasonable sharp Reproof of several Persons, who are grossly guilty of misspending their Time. 1. A Reproof of those that misspend their Time in Idleness and Laziness. (p. 179.) Idleness a Sin against our Creation, (p. 180.) against our Redemption, (p. 182.) against our Bodies and Souls, against our Neighbour; (p. 283.) and an Inlet to many other Sins. (p. 186.) 2. Such Persons are justly censurable, who misspend their Time in excessive Sleep and Drousiness; which wastes, not only much of our Time, but the best of our Time too. (p. 190.) Immoderate sleeping naught on any Day, but worst of all upon the Lord's-Day. (p. 191.) 3. Many misspend their Time in impertinent Employments. (p. 192.) 4. Many lose much precious Time in vain Thoughts. (p. 194.) 5. In vain Speeches. (p. 195.) 6. In vain Pleasures. (p. 205.) In Curiosity about Dressing and Trimming the Body. (p. 206.) In making dainty Provision for the Belly. (p. 207.) In using unlawful, (p. 210.) or abusing lawful Recreations: either using them unseasonably, or else immoderately. (p. 211.) 7. In excessive, immoderate, worldly Cares. (p. 219.) 8. Some Persons are to be reproved for misspending their Time in Duties. 1. By performing them unseasonably. (p. 224.) 2. By doing them formally. (p. 226.) Time lost in Duties by unseasonable Performance, two Ways: 1. When one Duty thrusts and justles out another; and so the Duty is mistimed. (p. 224.) 2. When Duty is performed at such a Time when we are most unfit for it. (p. 225.)  CHAP. VI 
The fourth and last Use is of Exhortation, (p. 229.) to Magistrates, Ministers, (p. 230.) the People in general. (p. 231.) Six quickening Motives to press the Duty of Redemption of Time. 1. Consider how notably Jesus Christ redeemed the Time, when he was here in the World. (1.) He redeemed the Time to save us. (p. 232.) (2.) He redeemed the Time, to be an Example to us. (p. 233.) 2. Consider further, that as Christ did once redeem the Time, to save us; So the Devil does daily redeem the Time, to destroy us. (p. 236.) 3. Consider, how very notably many of the Saints and Servants of God have improved and redeemed their Time. (p. 241.) 4. Consider, that it is an Act of Spiritual Wisdom to redeem the Time, (p. 252.) and mere Madness, and gross Folly, not to redeem the Time. (p. 253.) 5. Consider, that if now thou losest and squanderest away thy Time, thou wilt at last be forced thyself to condemn thy foolish Negligence, and to justify the Care and Diligence of others, that were wiser for their own Souls than thyself. (p. 257.) 6. Consider, that do what we can to redeem our Time, we shall never repent at last of any Care we have had to redeem it, but shall certainly blame and find fault with ourselves for being so careless of our Time, so negligent of good Opportunities as we have been. (p. 259.) Serious considerative Christians do blame themselves for their Loss of Time, even in their Life-time: (p. 260.) But they are especially sensible of it, and exceedingly ashamed of themselves for it, at their Death. (p. 262.)  CHAP. VII. 


Direction 1. If ever we would redeem the Time, we must endeavour to be throughly convinced of the great Value, and real Worth of Time; In respect of the Price paid for it: In regard of the Use and End to which it serves: (p. 268.) Considering what precious Thoughts the more improved Heathens had of Time: (p. 269.) And what damned Spirits, (p. 271.) and dying Persons who have not made their Peace with God, think of Time. (p. 272.)  
Direct. 2. If we would well redeem the Time, we must examine ourselves, and call ourselves to a serious strict Account for the spending of our Time. (p. 277.) This was the Precept of Pythagoras; (p. 278.) and the Practice of Sextius, Seneca, (p. 279.) and Titus Vespasian.  
Direct. 3. That we may rightly redeem our Time, let Conscience have some Authority with us, and procure some Reverence from us. (p. 284.) Stand much in awe of thy own Conscience, (p. 285.) which will either acquit and absolve thee, or surely judge and condemn thee. (p. 286.)  
Direct. 4. If ever we would redeem the Time, we must live and act, and do every thing as in the Sight and Presence, and under the Eye and Inspection of God. (p. 286.) The Apprehension of God's all-seeng, all-searching Eye, will be of excellent Use and Advantage to us at four times especially; 1. Actually consider that God sees you, when you ordinarily visit one another, and at any time feast and make merry together. 2. When Buying or Selling, remember you are manifest in God's Sight (p. 291.) that Godstands by and sees your Deal. (p. 292.) 3. Consider this in your secret Retirements, (p. 292.) and in your private Families. (p. 294.) 4.  we come to the public Worship of God, let us seriously consider, that we stand in his Presence, and are ein his Eye. (p. 295.)  
Direct. 5. That we may wisely redeem the Time, let's be sure to propound a good End to ourselves in all our Actions, (p. 297.) and do nothing deliberately, but what we can safely and freely, warrantably and comfortably ask God's Assistance in, and Blessing upon, when we go about it. (p. 300.)  
Direct. 6. We must be sure to give ourselves to Prayer, as a special Way in which, and principal Means and Help by which we may redeem and improve our Time aright. And here, 1. Be careful to keep up set and stated Times of Prayer: (p. 302.) of secret Prayer, (p. 303.) and Family-Prayer. (p. 304.) 2. Be ready to betake thyself to Prayer, upon special, extraordinary, emergent Occasions. (p. 309.) 3. Use thyself to frequent, sudden, ejaculatory Prayers to God. (p. 313.) This is the Privilege of Ejaculation, that it is a gaining of Time for the Exercise of Religion, without any Prejudice or Hindrance to your Calling. (p. 318.)  
Direct. 7. We must set ourselves to the frequent diligent reading, and serious studying of the sacred Scriptures. For 1. This is a gaining and making advantage of all the Time past which the Scripture gives us the History and Account of. (p. 320.) 2. Our Reading the holy Books of Scripture, is a well improving the present Time that is employed in this Religious Duty: for, 'tis an honouring of God; and a means of attaining divine Knowledge, (p. 323.) heavenly Grace, (p. 324.) and spiritual Comfort. (p. 325.) 3. It is moreover a means and help to the right redeeming of our Time for the future. (p. 327.)  
Direct. 8. If we would effectually redeem the Time, we must give ourselves to frequent and serious meditation. (p. 347.) Set some Time apart for this Duty. (p. 348.) Think of the four last Things especially; 1. Of Death; of the Day of thy own particular Death, (p. 349.) and of the Time of the general Dissolution of the World. (p. 367.) 2. Of the Day of Judgement. (p. 376.) 3. Of the Joys of Heaven. (p. 388.) 4. Of the Torments of Hell. (p. 432.)  
Direct. 9 If you would redeem the Time, you must labour to spiritualise even your ordinary worldly Employments; and must take care that your natural, as well as civil Actions partake of Religion. (p. 453.)  
Direct. 10. If we would wisely redeem the Time, we must make a good Choice of our Friends and Acquaintance, and a good Improvement of our Company and Society with them. (p. 463.)  
Direct. 11. We must remember and consider, perform and answer our solemn Sacramental Vows, Occasional Promises, and Sickbed Resolutions. (p. 488.)  
Direct. 12. last; If we would effectually redeem the Time, we must not give way to any Delay, but strengthen and settle our Resolution against any farther Procrastination. (p. 495.)      

Errata in the Treatise.  
Pag. 50. l. 12. read warming. 64 l. 22. Assembling. 143 l 4. fall. l. 16. seizeth. 157 l. 6- meant. 270. l. 14 their. 287. l. 17. be to be. 334 l. 1. Mouth. 349. l. 25 deal 1 Use. 378. l. 27. concerned. 396. l. 30. will be. 398. l. 6. Aptitude. 486 l. 23. Servants. 530. l. 1. use his.   

Errata in the Quotations.  
Pag. 63 l. 1. read Constant. 112. l. 7.15. Annal. 137. l. 6. adhuc— esse. 331. l. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 342. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 390. l. 1. divinorum antmorum. 459. l. 2. saturantur. 484. l. 3. read p. 332. 486. l. ult. 33.  
In the running Titles of the Epistle, for [Preface] read [Epistle Dedicatory.]   

Redemption of Time a good Duty in evil Days.  Ephes. 5.16. 
Redeeming the Time, because the Days are evil.  

CHAP. I. The Coherence of the Words. The Text divided. The Doctrine propounded. The Method laid down for the clearing and opening of it. What it is to redeem the Time: the Phrase in the Text may signify these four Things; (1.) To buy back the Time that is past: In what Sense that may be done. (2.) to buy up the Time that is present; that is, to forgo or part with any thing for it; and to make it our own, and use it for our spiritual and eternal Advantage. (3.) Not only to buy it up, but to buy it out; to get it out of the hands of the Devil, and the World, and the distracting Cares, and tempting Pleasures of it. (4.) To use all Wariness and Wisdom of Behaviour to secure ourselves from Snares, and to preserve ourselves from spiritual Dangers, and from running rashly and unseasonably into any temporal Suffering and Calamity.  
THE whole Chapter contains several Exhortations, some to General, and others to Particular Duties. (1.) To General Duties, such as concern and oblige all sorts of Christians; from the first to the 22th Verse. (2.) To special and particular Duties, which relate particularly to Husbands and Wives, in their Carriage and Behaviour one towards another; from the 22th to the End.  
In the former Part of the Chapter he gives general Exhortations, to a following of God, vers. 1. to a walking in Love, in imitation of Christ, vers. 2. to the fleeing of Fornication, and all Filthiness and Impurity, so much as in Word, or only by way of Jest; from the Beginning of the third, to the end of the sixth verse. To have no familiar Converse, no intimate Communion and Fellowship with the Wicked, but rather to reprove their evil Deeds, and wicked Works; from the seventh to the fifteenth verse. And to that end to walk circumspectly and wisely, and to express their Circumspection and Christian Wisdom by this excellent good Effect of it, the Redeeming of their Time; in the 15th, and 16th verses; See then that ye walk circumspectly, not as Fools, but as wise, redeeming the Time, because the Days are evil.  
The Words of my Text do easily break into these two Parts; (1.) A Duty, redeeming the Time; and (2.) a special Ground and Reason of the Duty, because the Days are evil. I begin with the former.  
It is the Duty of a Christian to redeem the Time.  
For Explication of the Duty I shall show  
I. What it is to redeem the Time.  
II. What the Time is, that is to be redeemed.  
I. What it is to redeem the Time. The Word in the Original imports and signifies several things.  
1. The greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly rendered redimentes, redeeming. Now to redeem Time, is properly to buy back the Time that is past, to regain Time formerly misspent, to recover, as it were, the Jewel of Time that has been formerly lost. Time once let slip is indeed physically irrecoverable. We can never truly and properly live one Day, one Hour of our Lives over again. But in a moral Consideration Time is accounted as regained:  
(1.) When we seriously consider, and 
[a] Oportebat quidem, si fieri posset, revivere me (ut it a loquar) denuò, quod malè vixi; sed quia hoc non possum, faciam recogitando, quod reoperando non possum. Bernard. serm de Cantic, Ezechiae Regis.  sadly think upon our former evil Ways; 
[b] Tempus redimimus, quando anteactam vitam quam laserviendo perdidimus, flendo reparamm, Gregorius lib. 5. Eposit. Moral. c. 28.  weep and wall over our past Sins, lament and repent of all our lost and misspent Time, and wish with all our Hearts and Souls that we had ordered aright the whole Course of our Conversations, and lived and acted always as we ought; and by condemning ourselves for our old Follies, undo (as far as in us lies) whatever formerly we have ill done.  
And (2.) when by double Diligence, and extraordinary Care, and Endeavour, we do that in the remaining Part of our Life, which should have been in some good measure done before, and which is ordinarily work enough for a Man's whole Life: As a Traveller that has stayed too long by the Way, when he finds the Day is far spent, and that it is not long to Night, he puts on, and makes all haste and speed, and goes as many Miles in a few Hours as he did before in many. Or, as a Merchant who has suffered very great Losses, doubles his Diligence in his future Traffic, and so gets up his Estate: in which Sense both the Traveller and Merchant are said to redeem their Time. Thus the Christian, by his Activity and Industry extraordinary, does, as it were, recover his lost Time, he does in effect redeem it. To live much in a little Time, is in a manner as good, as if the very Time past were really lived over again: it is in some sense as much as if the same Time were returned into our hands, because the same thing, which should have been done in the whole course of our Life, is effectually done in some one Part of it better employed than the rest of it.  
Neither is this any Encouragement to a wicked Person to lose and let go the present Time, because it may be redeemed again after a sort; for they that thus redeem it, must pay fall dear for it; and 'tis very uncertain, whether he that now lets it slip, shall ever have the happiness to redeem it hereafter, though at the highest Rate that can be. That is the first particular, it is to buy back the Time that is past: and this comes nearest to the Latin Word [redimentes] [redeeming] the Time.  
2. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not necessarily suppose a former Possession of what is now bought, but properly signifies 
[c] A Lapide in loc.  buying only, or the parting with one Thing for the purchasing of another. The word is properly rendered emercantes, and may be well translated buying the Time. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than may signify, not only to buy back the Time that is past, but to buy up the Time that is present: and this is rather intended by the Apostle in the Text. Now if we take redeeming here to signify no more than buying or purchasing, it speaks then these 
[d] Bayne in loc.  two Things; (1.) Redeeming the Time is the foregoing of any thing that would any way hinder us from taking the Time. (2.) The making it our own, by using and improving it to all possible Advantages: as in buying a thing [1.] we pay the Price of it, then take it into our Possession and Use.  
(1.) Redeeming, or buying the Time, it is the foregoing of any thing that would any way hinder us from taking the Time: For if you part with nothing, says 
[e] Perde aliquid, ut Deo vaces: Ex eo quod perdis, pretium est temporis, etc. August, in text. Hom. 10. inter 50.  St. Austin, and yet get something you had not before; you either found it, or had it given you, or got it by Inheritance: but when you part with somewhat to purchase somewhat, than you buy a Thing.  
Beza upon the Place, makes the Redeeming here to be a Metaphor taken from Merchants, who very curiously and carefully consider what the several Wares and Commodities be, and ever prefer a little Profit before much Pleasure, and choose a small Gain before great Delights. We daily see, that they who use Markets and Fairs will lay aside their Pleasures and Recreations, and often lose their sleep, and their set meals, and deny themselves many Conveniencies for the present, that so they may closely attend their Businesses, and know and take their Advantages, and may not lose any good Bargain, but be sure to meet with the best 
[g] A Lapide in loc.  Wares, and to lay out their Money for the choicest Commodities. Thus, in a spiritual Sense, we should be greedy and covetous Buyers of the Time; we should be wise 
[h] No Man is a better Merchant than he, that lays out his Time upon God, and his Money upon the Poor. Bp. tailor's Rule of Hol. Lif. c. 1. p. 3.  Merchants, let any thing go to gain the Time; be willing to bestow our Care, Pains, 
[i] To redeem the Time, is properly, to buy the security of it at the Pate of any Labour and honest Arts, Id. ib. cap. 1. sec. 1. Rule 20.  Labour, Diligence, which is, as it were, our Money, which we give for the Commodity of an opportunity of doing or receiving good: be ready to forgo and part with our Ease or Pleasure, our Profit and temporal Advantage, our Honour and Esteem in the World, rather than lose the blessed Occasion of trading for Heaven, and improving our Time for spiritual Advantage. 
[k] Plutarch. in vita Sertorii.  Sertorius the Roman General, in his Passage into Spain, yielded to pay the Tribute demanded by certain barbarous People, that inhabited the Pyrenaean Mountains, over which he was to pass; at which his Soldiers were offended, and said, that it was too much Shame and Dishonour for a Proconsul of Rome to pay Tribute to vile barbarous People: but the wise Commander gave his Soldiers this sober Answer, that he bought a Commodity, which such as aspire to high Erterprises, must take up readily at any Rate. And should not we be much more willing to give any Rate for the spiritual Redeeming of Time? surely we should not stick at any thing; we should not think Time dear, or an hard Bargain, whatever it costs us.  
Somewhat to be sure it will cost us; and Calvin here puts the Question, quodnam erit pretium redemptionis? what Price must we give for the redeeming of Time? The Price is plainly this, 
[l] Calvin, in loc.  says he, to shun the infinite Snares that would entangle us, to free ourselves from the Cares and Pleasures of the World, and to renounce and part with whatever would hinder us from using our time aright. To redeem the Time, says 
[m] Zanchius in loc.  Zanchy, is only not to suffer Time to slip away unfruitfully, that we may enjoy our Pleasure and Leisure; but rather than lose our Time, to suffer the Loss of any thing. He is said to redeem the Time (says the Reverend 
[n] 
Dau. in Coloss. 4.5. Vos adhortor ut redimatis tempus, id est, ut quovis pretio tempus hoc salutare faciatis vobis liberum ad serviendum Deo. Poti●s patimini bonorum temporalium dispendia, quàm ut ea cum aliquo salutis aut Euangelis dispendio velitis retinere. Estius in text.  
Tempus redimere, est, occasionem & opportunitatem, quae se nobis offered, diligenter captare, & cum damno etiam altquo & jactura commodorum nostrorum illam arripere. Crellius Ethic. Christian. p. 32.   Davenant) who yields to the worst conditions that can be, so they be but lawful, that he may be able to cleave to God, to hold the Faith, and to keep a clear and a good Conscience. Whatever he pays for it, he counts this a very good Bargain. 
* Dan. 6.10.  Daniel would redeem Time for Prayer, though he ventured his very Life for it. 
† 2 Sam 6.20.  David had rather be mocked and despised by Michal, and lose high Honour, than part with a special Opportunity of dancing before the Ark. A sincere Christian had rather be scorned and nicknamed, reproached and reviled, than neglect any special good Season of honouring his God, and advantaging his own or others Souls. The Apostles would 
* Acts 5.41.  suffer Shame, endure Reproaches and Imprisonments, rather than omit any Occasion of teaching and preaching Jesus Christ. Rather than the Primitive Christians would lose any Advantage of serving God, and consulting their Souls good, they would 
† Heb. 10.34.  suffer joyfully the spoiling of their Goods: yea, rather than lose that, they would lose their very Life and Blood. 
‖ Acts 21.13.  I am ready, not to be bound only, but also to die at Jerusalem, for the Name of the Lord Jesus. This was the Price St. Paul was ready to give to redeem the Time for Christ's Service. 
[o] Musculus, communibus suffragus Prior electus, rejecit eum honorem: intelligens nimirum hoc agere Satanam, ut à pio proposito ipsum retraheret, & hoc quasi vinculo injecto, huic vitae generi magis obstringeret, ani●● nque propagandae veritatis studio ardentem, his quasi honorum & deliciarum lenocintiss emoli●et. Melch. Adam. in vit. Musc. p. 372.  Moses, the adopted Son of Pharaoh's Daughter, a Person brought up at Court, who had the Education of a Prince, and large Expectations of rare and extraordinary temporal Advantages; when he 
‖‖ Heb. 11.24, 25, 26.  came to Age, and well understood the inviting alluring Circumstances of a temporal Felicity, and was most capable of tasting the Pleasures of a prosperous State, and Courtly Life; this Moses, at this Time, was willing to part with the Pleasures and Treasures of Egypt, and refused the Honour of being called the Son of Pharaoh's Daughter, to gain an Opportunity of bearing the honourable Reproach of Christ, and of suffering out of Choice and Election most comfortable Affliction with the People of God. And so the famous Galeacius Caracciolus, a Courtier to the Emperor Charles the fifth, Nephew to Pope Paul the fourth, and the only Son, and lawful Heir of the Marquis of Vico; being powerfully wrought upon by Peter Martyr's Sermon (like another Moses) 
[p] See Calvin's dedicatory Epistle to Galeacius, before his Commentary upon the first to the Corinthians.  he freely forsook his Marquesdom, the Riches, Honours, and Pleasures of Italy, and of the Emperor's Court; to enjoy God, and the Purity of the Gospel, and the Peace of his Conscience, and the Fellowship and Society of the People of God, in a mean and private Condition in a poor Geneva; notwithstanding variety of mighty enticements from his Father, his Wife, his Children, and Acquaintance, to renounce the Profession of the Reformed Religion, and to return to Popery. To redeem, or buy the Time, it is to part with somewhat to gain the Time. And then,  
(2.) To improve and make the best of it for our good. To buy the Time is 
[q] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic Scholia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quando in ipso bene operamur, ut placeamus Deo. Z●nch. in loc.  to make it our own: now we make the Time our own, when we make a special Advantage of it; when we employ and lay it out in doing whatever we do to the 
* 1 Cor. 10.31.  Glory of God, when we spend it to the good 
† Gal. 6.10.  of others, when we use our Time to 
‖ Phil. 2.12.  work out our own Salvation with Fear and trembling, to make our 
(*) 2 Pet. 1.10.  Calling and Election sure, to get and grow in Grace, to provide for our precious immortal Souls, and to fettle and secure our everlasting State and eternal Welfare. That is the second Sense of the Words.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not only to buy up the Time, but also to buy it out: and this is the most proper rendering of the Word. As when you see others watch and wait for a Commodity which is for their turn, and you presently clap hold upon it, and lay down the Price of it, before any one else can get it into their hand: So, to redeem the Time, it is to gain it out of Hucksters hands, as I may say. Pleasure and Play, on the one side; or overmuch Labour and excessive Care for the things of the World, on the other side; these, or such things as these, have got the Possession of our Time at present, or at least are ready to seize and lay hold upon it. Now we should not suffer them to engross it, but by all means strive to keep it out, or else to recover it out of their hands, that we may make a special Use and Benefit of it. Our Time must be gained out of the hand of the World, yea out of the hand of the very Devil, who is continually busy to get Possession of it. Since the World is so corrupt the Devil seems, says 
[r] Calvin. in loc.  Calvin, to exercise such a Tyranny, that our Time cannot be consecrated and devoted to God, unless it be after a sort redeemed.  
4. The learned 
[s] Annotat, on Ephes. 5. not. (e)  Dr. Hammond says, that the Phrase of Redeeming the Time, of gaining or buying the Season, seems to be a Proverbial Expression, which use had made to signify more than the very Letter of the Words imported: and he produceth several Instances out of Authors, from which he gathers, that the meaning of redeeming, or buying out, or gaining the Time, is this; for Christians to use good Caution and Cunning, Wisdom and Dexterity, to save themselves from Spiritual Dangers, and the Snares that are near their Souls: to use all prudent artificial Devices; to preserve themselves from the evil Time in which they live; Times of carnal Sensuality, and high Corruption; and so of great Temptation, and present Danger to their Souls. Besides this primary meaning of the Phrase, he says it may be applied also to that other Prudence for avoiding of Persecutions, as those are expressed in Scripture by evil Days: not to throw ourselves upon Dangers unseasonably, where there is no probable Advantage in our Prospect: but to speak and exhort when it is likely to prosper, and at other Times to refrain. And this, says he, may properly be styled gaining the Time, watching Opportunities; and when interposing would prove gainless, then to hold the peace, and expect some fit Season. And in this latter Sense the most learned 
[t] Grotius in loc.  Grotius expounds the Phrase: Redeem the Time, says he; that is, by any Pains and Labour, and by all fair Language, and respective Speeches, and innocent condescending Carriages, avoid the Dangers of the Times you live in, and lengthen out your own Tranquillity.  
Thus I have opened the First Term, and shown you what is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, commonly translated [redeeming] the Time. The Phrase may signify these four Things, to buy back the Time that is past; to buy up the Time that is present; that is, to forgo and part with any thing for it, and so to make it our own, and use it for our spiritual and eternal Advantage. Again, not only to buy it up, but to buy it out; to get it out of the hands of the Devil, and the World, and the distracting Cares, and tempting Pleasures of it. And lastly, to use all Wariness and Wisdom of Behaviour, all prudent and pious Arts, to secure ourselves from Snares, and to preserve ourselves from spiritual Dangers, and from running rashly and unseasonably into any temporal Suffering and Calamity.   

CHAP. II. What the Time is that aught to be redeemed, largely explained. Opportunity more than Time: 'tis Time with an Aptness and Fitness it has for some good. The Opportunity to be redeemed is either General, or Particular: The General is all the Time of our Enjoyment of the glorious Light of the blessed Gospel. The Particular Opportunity . (1.) The Morning of our Age. The well-redeeming your younger Days will be most acceptable to God, will make you more serviceable to others, and prove most profitable to yourselves. They that redeem the Time of their Youth, are likely to redeem their riper Years. Instances of those that have redeemed their youthful Days. (2.) The Morning of the Week; the first Day of every Week. Magistrates, Ministers, People, Masters and Servants, Poor and Rich, should study to redeem this Opportunity, and take heed they redeem it not by halves. Our Observation of the Lord's Day a good help to the Redeeming of all the six Days following, both as to Temporals, and as to Spirituals. (3.) The Morning of every Day; that's an Opportunity of giving God the first, and best of our Time. by redeeming the Morning, we are likely to redeem the whole Day following. (4.) The Society and Company of the most Religious and Godly: in which we have an happy Occasion both of doing and of receiving good. (5.) The special Seasons of practising and performing Particular Duties, of getting and increasing, acting and exercising Particular Graces, must be observed, embraced, and improved by us.  
II. WHat is the Time that is to be thus redeemed. What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Word is sometimes used largely and indifferently, to note Time in common; which is only the Succession of so many Minutes, Hours, Days, or Years, one after another, from the Beginning of a Man's Life to the End thereof. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in a narrower Sense than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is used to denote, not Time simply, but 
[a] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tempus actionis opportunum, Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat●nè appellatur Occasio. Modestia, ut & prudentia est scientia opportunitatis; idoneorum ad agendum temporum. Cic. l. 1. de Ossic.  
Vbique in opportunitate multum est situm, & plurimum prodest, suo rem quamque facere tempore; quemadmodum alieno eandem facere, saepe etiam nocet:— Certè vel primum est prudentiae officium, vel inter prima. occasionem & videre & non praetermittere. Crellius Eth. christ. p. 33.   Opportunity, Time with Advantage. Opportunity is the Cream of Time, the Flower of Time. And in this Sense we must take the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the Text: not only for the passing away of Hours, and sliding away of Minutes, for the bare Space, and mere Leisure of any thing; but for proper Seasons, fair Occasions, good Hours, and fit Opportunities: Opportunity is Time with an Aptness and Fitness that it has for some good, with a suitableness and serviceableness to our use and Advantage: 'tis a meeting of Time and means together, for the accomplishing of our End, and the effecting of any Work or Business.  
Now Opportunity is either General or Particular.  
The General Opportunity to be redeemed.  
The whole Course of our Lives is a General Opportunity of doing and receiving good. We are to look upon all our Time, which we live under the glorious light of the blessed Gospel, as an happy Opportunity of laying out ourselves for God, and for our own and others Advantage. When God continues the Gospel among us; when he daily calls us to Faith and Repentance; when he stands ready with Strength and Assistance; when he publisheth great and precious Promises; when the golden Sceptre is held out by God to us, as it was to 
* Esther 5.2.  Esther by Ahasuerus; when gracious Offers, merciful Tenders, kind and loving Invitations are made and repeated, and very sweet and comfortable Encouragements propounded and assured to penitent Sinners in the Ministry of the Word; this is 
† Rev. 2.21.  space given for Repentance: this is a golden Season of Grace, in which we may have Christ, and all his precious and saving Benefits, upon the reasonable Terms and acceptable Conditions of the Gospel. When the Trumpet of the Jubilee soundeth; when Liberty to the Captives, and the Opening of the Prison to them that are bound is proclaimed; 
‖ 2 Cor. 6. i, 2.  Behold, now is the accepted Time; behold, now is the Day of Salvation: O 
‖ 2 Cor. 6. i, 2.  receive not the Grace of God in vain: lose not so long and large a Season: make your Advantage of the Time of the Gospel, be thankful for it, and faithful in the Use and Improvement of it: close with the Gospel, and daily and earnestly endeavour and pray that it may be made effectual to you.  
Repent, believe, sincerely obey in this thy Day.  
Repent: think upon thy Ways, be sorry for thy Sins: hate them, forsake them: repent with a Repentance from dead Works, never to be repent of. So change thy Mind, as to change thy Manners, to reform and alter the Course of thy Life for the future. So truly repent, as to take care to bring forth Fruits meet for Repentance.  
Believe, not with a bare historical, a mere intellectual Faith; not with an idle, dronish, wholly ineffectual Assent; but with a 
[b] 
Fortasse unusquisque apud seipsum dicet: Ego jam credidi, salvus ero: verum dicit, si fidem operibus tenet: vera etenim fides est, qua in hoc quod verbis dicit, moribus non contradicit.— Fidei nostrae veritatem in vitae nostrae consideratione debemus agno cere. Greg. Hom. 29. in Euang.  
Credere in Deum est credendo amare, credendo diligere, credendo in eum ●re, & membris ejus incorporari.  
Putasne Filium Dei jesum reputat quisquis ille est homo, qui ipsius nec terretus comminationthus, nec attrahitur promissonibus, nec praeceptis obtemperat, nec consiliis acquiescit? Nun is, etiamsi fatearur se nosse Deum, factis tamen negat? Bernard. in Octau. Pasc. de tribus Testim. in coelo & ter, serm. 1. p. 88   practical, active, operative Belief.  
So believe the Word of God, as to take it seriously, and in good earnest, for the only Rule of thy Conversation, in Matters necessary to Salvation. So firmly receive and assent to the Divine Testimony, as to have thy Heart rightly affected, and thy Life powerfully influenced by it. So cordially believe the Truth of the Gospel, as to resolve, and on all Occasions to endeavour to carry suitably to such Belief; to live and act as a Person that does indeed believe it, and to answer the end for which divine Truth was revealed, which is the bringing us to good Lives.  
So yield Assent to the Doctrine of the Gospel, as to close and comply with the Terms of the Gospel, and hearty to consent to the whole Duty of Man, contained and delivered in the Word or God and Gospel of Christ.  
so assent to the Commands of the Gospel as true, as withal to love and like them, to choose and embrace them as good, and as good for thee, yea as incomparably better for thee to observe, than any other Rule that possibly can be respected by thee, whatever they cause thee to lose or suffer here in this World. So give your undoubted Assent to them, as to cleave closely, and stick invincibly to them, against all flattering, or affrighting Temptations to the contrary; and still to engage, and charge, and provoke thyself, to conform thy whole Heart and Life to them.  
Farther; So assent to the Truth of the Gospel-Promises, as to take care to perform the necessary Conditions of them: to trust in the Promises of the Gospel with an obediential Affiance, with an obsequious and dutiful Reliance: to trust in them, according to the Tenor of them: to trust in the Promises of Pardon and Remission, in the Exercise of sincere and unfeigned Repentance: and in the Promises of Sanctification, in the Use of Gospel-Ordinances and Means, and diligent Improvement of the Grace of God already communicated and received: and in the Promises of Life everlasting, in the way of new and sincere Obedience. Assent to the Promises, not only that they are true and real; but that they are also the most valuable that can be; 
* 1 Pet. 1 4.  exceeding great and precious Promises: so as to prefer the Promises of God above all the Proffers of the World, as better than any thing that the Devil can offer, or the World afford.  
Farther yet; So assent to the Truth of the Threaten of the Word, as to fear and stand in awe of them, and to study to avoid those Sins, which will put thee in Danger of temporal and eternal Sufferings; and to keep thyself free from the Fear of the Menaces of Men, while thou art in the way of thy Duty to God.  
Believe the whole Word of God; and  
Believe in all the Persons of the holy and blessed Trinity. So assent to the Truth of whatsoever is spoken in the Scripture of God, and Christ, and the Spirit of God and Christ, as deliberately to choose God the Father, Son, and holy Ghost, for thy Portion and Treasure, thy Happiness and chief Good.  
To bring thy Heart to own, love, honour, serve and worship God the Father, as thy good and bountiful Creator and Preserver, and very merciful God Redeemer by Jesus Christ: and freely and gladly to consent to have God the Father for thy Covenant-Friend, and reconciled gracious Father.  
And to accept, with all Love and Thankfulness, even a crucified Christ, for thy only Lord and Saviour, to bring thee to God, thy chiefest Good, by reconciling thy Person and Nature to him; to recover and bring thee back both in Heart and Life to God: and to rest and rely upon Christ, and on God only in and through Christ, for Justification, Sanctification, and eternal Salvation, according to the Promises of the Gospel.  
Cordially receive him in all his Offices. And here,  
1. Accept of Christ as a Priest, to save thee by the offering of himself a Sacrifice in thy stead, and by making Intercession on thy behalf. And labour to answer the ends of his Death, by Purity and Holiness of Heart and Life: and to act becoming his Intercession: to live so, as it may be fit for Christ with Honour to present your Works and Services to his Father, to be accepted by him: to do nothing but what is worthy of such a Mediator as Christ is, to present unto God on your behalf. Now tell me, is any act of Profaneness, Sin and Wickedness, a fit Action for Christ to take, and present unto his Father for Divine Acceptance? Certainly our Actions must have the Truth, though not the Perfection of good Works: for otherwise 'twere a Thing unbeseeming Christ to present them, and unbecoming God to accept them: for in so doing, Christ must become a Patron of Sin; and God an Owner of the Works, and an Encourager of the Workers of Iniquity. O then take care that your Actions be such as may be fit to be presented by Christ unto his Father, and to be accepted by God, in and through Christ. This is the Way to honour Christ considered as a Priest.  
2. Accept of Christ as a Prophet, to teach and instruct thee; thoroughly to teach both thy Head and Heart: and be willing and forward to learn of Christ, and to be taught by him the Truth as it is in Jesus, and to profit both by his Doctrine and Example.  
3. Accept of Christ, not only for thy Priest and Saviour; and for thy Prophet, Teacher and Instructor, but for thy wise and holy Lawgiver, and for thy sovereign King and Governor, to rule and to reign over thee. Give up thyself in hearty Subjection to the Person and Authority of Christ, and 
[c] 
Credere se in Christ●m quomodo dicit, qui non facit quod Christus facere praecepit? aut unde perveniet ad praemium fidei, qui fidem non vult servare mandati? Cyprianus de Eccles. unit.  
Quid est credulitas vel fides? opinor fideliter hominem Christo credere, id est, fidelem Deo esse, hoc est, fideliter Dei mandata servare.— Christiani homines infideles sunt, si bona sibi à Deo assignata corruperint. Salvian. de Gubern. Dei, lib. 3.   vow and be ready to perform sincere Obedience to all the Particular Commands of Christ. When others cry, these are hard Say, who can bear them? do you profess that his Commands are not grievous; and do thou say from thy very Heart, I delight to do thy Will, O Christ. Love and Delight in the Laws of Christ, and choose and strive to keep and observe them, when others censure, break and violate them. While other Men dishonour Christ, and put him to an open Shame, and cause his worthy Name to be blasphemed; let thy Life lead Men to high and excellent Thoughts of Christ, and of his Laws, and Ways, and Government. This is the right Acceptance of Christ, so 
* Coloss 2.6.  to receive Christ Jesus the Lord, as to purpose and endeavour to walk in him.  
And then for the other Act of Faith; Have not only a bare Opinion of Christ's Fidelity, but trust in Christ with a practical Trust: So thoroughly trust him, as to venture all thy Happiness on him in his own way. Trust him so far, as to be sincerely and hearty willing to leave and forsake all to follow him: to part with Sin, and the World, yea Life itself for him, who will not suffer thee to be finally a Loser by him: to be ready to relinquish all that thou seest and possessest here, for things invisible, which Christ hath promised to render to the Believer in the other World.  
And so believe what is said concerning the Holy Ghost, as hearty to believe in the Holy Ghost: Consent to take him for thy Teacher, and Guide; Sanctifier, and Quickener; Advocate, and Comforter.  
Enter into solemn Covenant with, resign and give up thyself to the Worship and Service of the sacred Trinity. Be fully resolved to live to God and Christ; and to worship in the Spirit, to be led by the Spirit, to walk in the Spirit, and to bring forth the Fruits of the Spirit.  
Believe, and learn to live by Faith; and let thy Faith work by Love, and show itself by good Works, and be productive of the Obedience of Faith. And let thy Obedience be voluntary and cheerful, uniform and universal, constant and perpetual.  
Thus, thus improve the precious Season of Gospel-Light, Grace, and Strength, by plainly and fully coming up to the Terms, and faithfully performing the great and necessary Conditions of the Gospel. Honour and glorify the Lord Jesus Christ, by entertaining, and walking worthy of the Gospel of Christ.  
There was a memorable Statue set up in the Isle of Rhodes, in honour of the Sun, which once a Day is said to shine upon that Island, be the Air in all other Parts never so overcast with Clouds. But we enjoy a greater and higher Privilege than they: The Sun of Righteousness shines upon this our Island, and affords the Light of the blessed Gospel, not only once every Day, but all the Day long every Day: And now shall we be so blind and unthankful, as to take no notice of it; so idle and careless, as to make no use of it? Since the Light of the Gospel does clearly and sweetly beam out in our Faces, when the Air is dark abroad, and many other places are covered with the thick Clouds of Ignorance; let us 
* Joh. 5.35.  rejoice in the Light, and 
† 1 Joh. 1.7.  walk in the Light of the Glorious Gospel, as Children of the 
‖ Eph. 5.8.  Light, and of the 
(*) 1 Thess. 5.5.  Day; and then we shall be as so many Statues set up in Honour of Christ the Sun of Righteousness, that shines in his Lustre and Strength upon us.  
But besides the General Opportunity of the Continuance of the Gospel, which is afforded to many all their Life long: I say, besides this, there are some Parcels and Portions of our Lives, some Days and Hours of our Time, that are Particular and special Opportunities above others; as namely these following.  

The first Particular Opportunity to be redeemed.  
1. The Morning of our Age: the Time of Youth, and Health, and Strength: this is an Opportunity of providing for Eternity: this is a fit Season of working out our Salvation; of laying up in store against a Time of Sickness, an Hour of Weakness, and the Day of Death. This is a Time, wherein 
[a] Juvenes possumus discore, possumus facilem animum, & adhuc tractabilem, ad meliora convertere: hoc tempus idoneum est laboribus, idoneum agitandis ●er studia ingeniis, & exercend●s ter opera corporibus. Quod superest, segnius & languiaius est, & prop●●● â fine.— Primus quisquo tanquam optimus dies placeat, & redigatur in nostrum. Sen. ep. 103.  both Body and Mind are strong and vigorous. This is an Age meet for Impression, capable of Instruction, and fit for Action. The Wise Man calls young Men to redeem this choicest Part of their Time: to think of him early, who loved and minded us so early (Eccles. 12.1.) Remember now thy Creator in the Days of thy Youth, [thy choice Days] while the evil Days come not, nor the Years draw nigh, when thou shalt say, I have no Pleasure in them. The Days of Youth are good Days: the Time of Health and Strength is a good Time indeed: Now the Understanding is quick and perceptive, the Memory strong and retentive, and the Body able and fit for Service and Employment, The Days of old Age, they are evil Days: then the Eyes grow dim, the Ears deaf, the Hands tremble, the Legs are feeble, and the Memory fails. Old Folk they can't do as they have done: they can't follow the Markets, and manage House-hold-Businesses, and order the Affairs of their Families and Callings, with such quickness and dispatch as formerly. Now, if Old Age be unfit for any Action, then to be sure 'tis most unfit for the Exercises of Religion; it is most weak and strengthless here. Pray tell me, what wilt thou do to remember thy Creator then when thy Memory fails thee? Wilt thou be fit to turn to God, when thou art unable to turn thyself in thy Bed? how canst thou serve the Lord thy God with all thy Strength, when almost all thy Strength is gone?  
Such of us as have been prodigal of this precious Time, let us lay our Loss to heart, and mourn in secret for it. What a sad Consideration is it, that many of us have made ourselves uncapable of taking Solomon's excellent Counsel. They that have already spent their Youth in youthful Lusts, they are not in a Capacity of remembering their Creator in the Days of their Youth. All that such can do, is only, with an holy Shame, and Godly Sorrow, to remember in Confession before God, that they have not remembered what in due Time they ought to have remembered; and to beg of God, that for Christ his sake he would not in Judgement remember their non-remembrance; but that he would in Mercy remember them, though they han't as they ought remembered him.  
But now for such, as have not as yet past the Days of their Youth; O let them prize, and presently improve these precious Days and Hours; O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the wise Pittacus once said) know Time, know this particular Time; lose not, if possible, a Minute of it. 'Twill be grievous to 
* job 13.26.  possess the Sins of your Youth in your Old Age.  
Now for your encouragement to redeem this Part of your Time, consider seriously these few Things;  
1. That the early Redemption of your youthful Days, for the Honour, and Worship, and Service of God, will be very pleasing and acceptable to him. God of old required that the first ripe Fruits, and the Firstborn should be dedicated to him: and his Sacrifices he would have to be young; to show that he delights in the Flower of Age, and well accepts the 
† Jer. 2.2.  kindnesses of our Youth. As in the distilling of Waters, that which is drawn off first, is the strongest, and fullest of Spirits; and the last is the weakest and smallest: Or, as in the pouring out of a Bottle, or drawing out of a Vessel (to use 
[c] Q●emadmodum ex amphora primùm quod est sincerisssimum ●fflu●t, gravissimum quodque turbi●●nque subsidit: sic in aetate nostra, quod optimum in primo est. Id exhauriri in aliis potius patimur, ut nobis faecem reservemus. Sen. ep. 108.  Seneca's Similitude) that which is purest and clearest comes forth first; and that which is thickest and most dreggy, sinks and remains at the Bottom: so the 
[d] 
Optima quaeque dies miseris morta●ibus aevi  
Prima fugit: fubeunt morbi tris●sque fenectus.  Virgil. Georg. lib. 3.  best of our Days run out first, and the worst at last. Now 'tis a Disgrace to God, to give him the Devil's leave: it is a Contempt cast upon God, to give the Devil the Flower of your Age, and him the Bran. Suppose a Landlord should come to his Tenant, and entreat him to set before him somewhat to eat; and he should reply, Excuse me, I pray Sir; there are a Company of Villains and Varlets, which I am at present providing for; but if you will be pleased to stay a while, you shall have those broken Scraps which they shall leave: would not this be a strange, rude, unseemly Behaviour? Thus, thus it is with the most of us: God is our great Landlord, and he comes, and moves, and solicits us to serve him: but we have fleshly filthy Lusts that war against our Souls; and yet these must be strait provided for: they must have the Strength of our Bodies and of our Souls. This is unworthy, dishonourable Dealing with God, and we little think how ill he takes it at our hands. But how welcome are they to God, who prefer God before the Devil and the World; and honour God with their very first choice, and virgin Love! Who do not stay, as it were, till they are weary of Satan's Service, and then take a new Master; but follow God even as soon as they can go, seek and inquire early after him, and bind themselves in their Youth to him.  
2. The well-redeeming of your younger Days, as it will be most acceptable unto God, so 'twill make you more useful and serviceable unto others. Thou canst hardly do any considerable Service either to God, or the Church, or the State, if thou makest it late before thou beginnest to be well employed. He can do but a little Work, that takes none in hand till the Sun is a setting.  
3. The redeeming and husbanding of the Time of thy Youth is apt to prove most profitable to thyself. The earlier Men set out in the Morning of their Age, the farther they may walk in the Ways of God's Commandments in the Day of their Life, and make more Progress in the Path of Holiness. The sooner you begin, the more work you may do, and so may receive the greater Reward: Yea, be Gainers here, as well as hereafter, by being thus busy betimes. He that makes Religion his Business in his Youth, may easily lay up a Stock of Grace, and of comfortable Experience, which may be of much use to him. If thou beginnest young, thou mayest get abundance of Grace into thy Heart before thou art old: Thou mayest go from one Degree of Grace to another, from Strength to Strength: thou mayest be almost a perfect Man in Christ Jesus, by that Time others are but newborn Babes, if thou wilt but begin betimes. But a late Christian cannot probably be an eminent Christian; As a Man that gins the World late, can hardly grow a very rich Man: Or, as we say of Bees that swarm late, they get not any great Store of Honey. Manna was not to be met with but in the 
* Exod. 16.21.  Morning: Who would misspend, or neglect the Morning-Season of his Life, and lose that Portion of heavenly Manna, which he might have gathered and gotten in it? Who would have a thin Crop, and lean Harvest, by later sowing his Seed? Sow early, that you may reap the more plentifully.  
4. Consider moreover, that they that redeem the Time of their Youth, are likely to redeem their riper Years: They have not only more Time to get good, but a greater Disposition, and a stronger habitual Inclination to be, and to do good. A young Saint, and an old Devil; is a cursed and an absurd Proverb: There is the greatest fear that a young Devil will prove an old Beelzebub. Who can ever expect, that a Tree that is 
[e] Aestatis tempus est fructificandi tempus: Quae aestate steriles est, hyeme foecunda non erit. Muscul.  barren in the Summer, should bare and bring forth Fruit in the Winter? It is said of the Trees of Righteousness, that they shall bring forth Fruit 
* Psal. 92.14.  in old Age: not then begin to do it, but shall continue still to do it. 
† Lam. 3.27.  It is good for a Man, that he bear the Yoke in his Youth: It is true of the Yoke of Christ; They that bear it in their Youth, there is hope they will count it an easy Yoke, and not offer to throw it off afterwards. 
[f] 
Fingit equum teu●râ dociteni cervice magister  
Ire viam, quam monstrat eques: Venaticus ex quo  
Tempore cervivam pelem latravit in aula,  
Militat in sylvis catulus. Nunc adhibe puro  
Pectore verba, puer, nunc te melioribus offer.   
‖ Prov. 22.6.  Train up a Child in the Way he should go; and when he is old, he will not departed from it. 
[g] 
Quo semel est imbuta recens servabit odorem  
Testa diu.  Horat. ep lib. 1. ep 2.  What the Vessel is first seasoned withal, it will have a taste of a long Time after. Remember God in your Youth, and you will hardly forget him ever after.  
5. Consider once more, 'tis plain and evident some young ones have redeemed the Time of their Youth: do you follow and imitate their Example. Holy David was able to say, 
* Psal. 71.5.  Thou art my Hope, O Lord God; thou art my Trust from my Youth. 
† 1 Kings 18.12.  Good Obadiah feared the Lord from his Youth. It is said of Abijah the Child of Jeroboam, that in him there was found some good Thing, some Seeds of true Piety toward the Lord God of Israel; that is, in regard of the Worship of God: and it is the Commendation of this young Man, that he was not only truly Godly, but pious and religious in a wicked and flagitious 
‖ 1 Kings 14.13.  Jeroboam's House. You know, 
(*) 1 Sam. 2 18.  Samuel in his Childhood ministered before the Lord. And 
(†) 2 Tim. 3.15. 1 Tim. 1.18.  Timothy 
[h] Hoc non vulgare erat adjumentum, quò là pueritia assuefactus erat Scripture lectioni: nam hac longa exercitatio muitò instruct●orem reddere hominem potest adversùs omnes circumventiones. Itaque prudenter olim cautum fuit, ut qui dest n●bantur verbi Ministerio à pueris erudirentur in solidiore pictatis doctrine, ad Oque sacras literas penitus imbiberet, ne ad ipsum munus accederent novi adhuc & tyrones. Atque hoc in singulari Dei beneficio ponendum est, si quis it à fuerit à teneris Scripture cognition imbutus. Cal. in. in 2 ep. ad Tim, c. 3.15.  from a Child had known the holy Scriputres: He began betime in Religion, in holy Learning and Knowledge; and gave such Proofs of forwardness therein, whence it might be, and was prophesied concerning him, that he would become an eminent Instrument in the Church of God, in communicating to others the Light of saving Knowledge, wherein himself so early had made so good a Beginning, so great a Progress.  
We read of the elect Lady's Children 
‖ 2 ep. Joh. 4.  walking in Truth; that is, in Sincerity and Integrity of Faith and Manners, or ordering their Actions as the Truth prescribes, and living according to the Rule of the Gospel. Our Saviour Christ was early about his Father's Business: we find him at it 
* Luke 2.42, 49.  at twelve Years old. 
† 2 Chron. 34.1, 2, 3.  'Tis said of that good King Josiah, that in the eighth Year of his Reign (which was the 
[i] Adolescens jam regiae administr●tionis factus compos; nam tutela durabat and finem anni 13. simulaique ad regni gubern●tionem libertorens, pervenit. Synods Crit. in 2 Par 34.3.  sixteenth Year of his Age) while he was yet young, he began to seek after God. Certainly his Heart was seasoned with the Fear of God in his Childhood, when first he began to reign: But now in his Youth, as soon as he could get the Reins of Government in his Hand, he began to seek after God: that is, to endeavour the Settling of the true Religion, and publicly to manifest his Faith in God, and Zeal for his Glory: And in the twelfth Year (when he had attained to more Authority) he began to act most vigorously against Idolatry: And in the eighteenth Year he had quite purged the Land, and the House of the Lord. v. 8.  
And it's well known concerning our English Josiah, King Edward the sixth, that he was most exemplarily holy in the Days of his Youth. How did he honour the Bible, and Word of God 
[k] Fuller's Church-History, 7th Book, p. 424.  When one of his Playfellows proffered him a bossed-plate ● Bible to stand upon, and heighten him to take down somewhat he desired, which then stood above his Reach; perceiving it a Bible, with holy Indignation he refused it, and sharply reproved the Owner thereof, as counting it unfit to trample that under his Feet, which he was to treasure up in his Head and Heart. And upon the Day that he was crowned King of England, when three Swords were o●●ered him, to signify that he was King of three Kingdoms, England, France, and Irland; 
[l] Wolsins' Lection, Memorab.  he is reported to have sad, There is one Sword wanting yet: and being asked what that was, he said it was the Bible: that Book is the Sword of the Spirit, sa d he, far to be preferred before all these. He was constant, fervent, and successful in his private Devotions. 
[m] Fuller loc. cit. p. 415.  How did his faithful Prayer wonderfully recover Sr. John Cheek his Schoolmaster, who by his Physicians was quite given over for a dead Man! How did he promote and carry on the Reformation of Religion, from Idolatry and Superscition, in this Land and Nation! And when the Emperor Charles the fifth sent an Ambassador with a menacing Message of War, in case his Cousin the Lady Mary should not be admitted the free exercise or the Mass: and the Counc I thinking it fit to gratify the Emperor, engaged archbishop Cranmer, and Bishop Ridley to press the King with Polytick Reasons for the toleration thereof; the King refused upon Scripture-Grounds to condescend there into: and when he found them still urgent, and very importunate with him; at last he silenced them with his Tears, and stopped their arguing with his Weeping, and forced them to weep in company with him. It is 
[o] Hi Life, p. 218, 220.  reported of the early and eminently holy Mr. Joseph Allein, that, when but a Schoolboy, he was observed to be so studious, that he was known as much by this Periphrasis (the Lad that will not 
[p] Bibentibus & colludentibus aliis, ipse sumto libro i● sylvulam vicinam sese proripuit: tantisper in illa vel ad legendum considens, v●l ad meditandum deambulans, donec ipsum hora coenae domum revocaret. Melch. Adam in vit. Musculi, p. 369. Bishop Andrews, from his first going to Merchant-Taylor's School accounted all that Time lost that he spent not in his Studies. He studied so hard when others played, that if his Parents and Masters had not forced him to play with them also, all the Play had been marred. His late studying by Candle, and early rising at four in the Morning procured him Envy among his equals, yea with the Ushers also, because he called them up too soon. The Serm preached at the Fun. of Bp. Andrews, p. 17.  play) as by his Name. And when in the University; he so demeaned and carried himself, that he deserved to be called the Scholar, who by his good Will would do nothing else but pray and study. Yea so early, as about the eleventh Year of his Age, he was noted to be very diligent in private Prayer, and so fixed in that Duty, that he would not be disturbed, or moved by the coming of any Person accidentally into the Places of his Retirement. And 'tis remarkable, what is storied 
[q] Mr. James Janeway's token for Children, p 30, 35.  of a young Child, who died about five or six Years old, that he would so beg, and expostulate, and weep in Prayer, that sometimes it could not be kept from the Ears of Neighbours; so that one of the next House was forced to cry out, The Prayers and Tears of that Child in the next House will sink me to Hell: because the forward Piety and Devotion of the Child, did reprove and condemn his neglect of Prayer, or his slight Performance of it. And to what a Degree of good Understanding and holy Affection had 
[r] Mr. White's little Book for little Children, p. 106, 107.  that child of Mr. Owen the Minister arrived? who was but about fourteen Years old when he died: and in his Life time would often write very serious Godly Letters to his Brother, which shown his great Piety, and happy improvement. And how savourily and spiritually he exerCised himself in Meditation notably appear in this Instance; that though he much delighted in young Lambs, yet one Day his Mother bringing a Lamb, newly fallen of an Ewe of his; and showing a little Displeasure, that he should take no more notice of her bringing it to him: He told her, that as he saw the Lamb in her Arms, he was thinking of the Lamb of God, how he presented him to the Father: and that the Lamb his Mother brought him, was but a poor thing for him to rejoice in, for he had far higher Matters for his Joy. Some young ones have redeemed the Time of their Youth; O do you so too. Be able to say upon better Grounds than the young Man in the Gospel, that all God's Commands you have kept from your Youth up. The Time of Youth is a special Season of doing, and receiving good: That's the first.   

The second Particular Opportunity to be redeemed.  
2. As the M●rning of our Age, so the Morning of the Week, the first Day of the Week, is a special Time to be redeemed. Let this Day be religiously observed by us, which was applied and consecrated, separated and appropriated to sacred Uses, and holy Offices, by the blessed Apostles; who were either commanded by Christ to do it, when for forty Days after his Resurrection he instructed the Apostles, and 
* Acts i 3.  spoke to them of the Things pertaining to the Kingdom of God: Or, having received the holy Ghost, Christ's Agent or Advocate, promised and sent to inspire their Minds, to teach and show them how to manage Affairs, and order Matters relating to the Church; were extraordinarily guided, and divinely directed by the Spirit of Christ, in this weighty Business of the Surrogation and Substitution of the first Day in the place of the Jewish seventh Day Sabbath, which was partly a Ceremonial Rest, and was joined with the Ceremonial Law, (
[a] Lawson's Theopolit. p. 182, 183.  the Services and Rites whereof were to be observed in the Tabernacle and Temple upon this Day) and was a distinguishing Sign, and Part of that Partition-wall whereby the Jews were separated from the Gentiles; and was therefore fit to be now removed and laid aside: And were moreover plainly lead to it by the Providence of God, which imprinted and put a most not able Character and signal Honour on this Day, and made it more excellent than any other, by Christ's Resurrection, and Apparitions, and the Spirit's Mission upon it; which were a remarkable pointing, and special singling out of this Time; and a clear Intimation, that this very Day should be publicly kept, and universally observed, in perpetual Honour of the Lord Christ. 
[b] Words that have their Termination in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify actively.  As the Sacrament is called 
* 1 Cor. 11.20, 23, 26.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord's Supper, not only because it is kept in Remembrance of the Lord's Death, till his coming again; but because it was instituted by the Lord himself: So the first Day of the week is expressly styled 
† Rev. i 10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord's Day; not only because it is observed by the Church in Memory of the Resurrection of the Lord Christ; but because it was appointed by the Lord Christ, because he was the Author and Ordainer of it, either immediately by himself, or mediately by his Apostles. And we cannot imagine, that there shall ever occur a sufficient Reason for the 
[c] Who that is well instructed would endure to hear of a Pope Sylvester, that durst presume to alter the Day, decreeing that Thou●d●y thould be kept for the Lord's Day through the whole Year; because on that Day Christ ascended into Heaven, and on that Day instituted the blessed Sacrament of his Body and Blood. Bp. Hu●● Peacemaker, p. 198. ex Hospinian, de festis Christ  Alteration of this to any other Day; for we can never look to receive a richer Benefit in this World than Redemption by Christ, who risen from the Dead; and Sanctification by the Spirit, sent down from Heaven on this very Day. We can never have greater Blessings to remember on another Day, and therefore the Sanctification of this Day must be perpetuated to the End of the World.  
On this Day especially the Apostles performed those Offices, which are most proper and most agreeable to a Sabbath-Day. 
* Acts 20.7.  There was a Convention and Congregation of the Disciples on the first Day of the Week, to break Bread; and St. Paul preached to them the same Day: And though the Apostles preached, and celebrated the Lord's Supper on other Dates of the Week; yet why are the4se Things mentioned as done on that Day particularly and remarkably, unless it were for some singular Eminency of this above any other Day; and because they were bound to do those Duties on this Day more than on any other. And the Apostle gave express Order, that 
† 1 Cor. 16. 1, 2.  the Collection for the Saints, a Work especially fit for a Sabbath-Day, should be made particularly on the first Day, that is, 
[d] Beza in loc.  every first Day of the Week; which was the foreordained and customary Day of the Christian, religious, Church Assemblies. Upon (or 
[e] Bp. of W. Opuse. Speech against Mr. Trask. p. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Word is used Mark 15.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Sense is, against the Feast.  against) the first Day of the Week, every Person was to lay apart what God should move and incline him to offer.  
The Preparation and Separation of it was to be at home, every Week: but the Collation and Contribution to be in the Public Congregation, every Lord's Day. For, 
[f] Hammond's Par.  it was not reasonable for any to come to the Lord 
* Exod. 23.15. Deut. 16.16.  empty, upon the Day of the most solemn Christian Assembly. And this Day was appointed for the Oblation of their Alms, because of the inestimable Benefits, and infinite good Things we this Day had bestowed upon us.  
And the Church of Christ has constantly observed this high Day, ever since the Apostles Days, and spent it in Reading, Exhortation, Prayer, Sacraments. 
[g] Si die Solis laetitiae indulgemus, alia longe ratione quàm religione Solis, secundo loco ab eis sumus, qui diem Saturni otto & victus ●ecernunt, exorbitantes & ipsi à Judaico more, quem ignorant Tertul. Apol. c. 16.  The Primitive Christians were suspected to worship the Sun, because they used to celebrate the Sunday. It was an 
[h] Bp. of W. Speech in the Star-Chamber, Opusc. p. 74.  usual Question put of old by the Heathen to the Christians, before ever they offered to torture and martyr them; Num Dominicum servasti? Did you keep the Lord's Day? To which they answered, Christianus sum, intermittere non possum. I am a Christian, and dare not omit, or give over the Observation of it.  
This is a Day, in which God is to be solemnly worshipped and served; and Christ to be pbulickly magnified and glorified: A special Season to be laid hold on, a particular Opportunity to be improved for our Soul's Good. This is a special Day of Grace, in which (as I may say) the Mint is going, and in which we may take our Stamp of Holinefs. 
[i] Whole duty of man, Partit. 2. sect. 18.  This is the gainfullest, the joyfullest Day of the Week: a Day of Harvest, wherein we are to lay up in store for the whole Week, nay, for our whole Lives. This is a Market-day for our Souls, in which we may trade for Eternity. This is a Day in which we may hear and understand the Things that belong unto our Peace. Pious and pathetical is that of the divine and holy Mr. Herbert, 

(Sunday.)  
O Day most calm, most bright,  
The Week were dark, but for thy Light:  
Thy Torch doth show the way.   

(Sundays.)  
They are the fruitful Beds and Borders  
In God's rich Garden: that is bare,  
Which parts their Ranks and Orders.  
On Sunday Heaven's Gate stands ;  
Blessings are plentiful and rife,  
More plentiful than Hope.    
This is a Day, in which the most precious Commodities that ever the World saw, or heard of, are set forth: in which the Riches and Treasures of the Gospel are opened, Christ himself offered, his Merit and Spirit tendered; Pardon and Grace, Light and Life, Strength and Comfort held out and exhibited. This is a Day, in which no Pandora's Box is opened, but in which the Cabinet of God's Jewels is unlocked, and his precious Gifts and Graces dispensed. This is a Day, in which a spiritual Mart, a divine Fair is publicly kept: in which, with the wise Virgins, we may buy Oil for our Lamps; buy spiritual Eyesalve, to anoint our Eyes, that we may see (as our Saviour counsels excellently); buy the Truth (as the wise Man advises us) and be persuaded so well to like it, as never to sell or part with it: buy Wine, and Milk, and Bread, to fill and satisfy our empty, hungry, and thirsty Souls: buy white Rainment, that we may be clothed, and that the Shame of our Nakedness may not appear: buy the Christian's complete Armour, that we may be furnished for our Warfare, and well provided against the Assaults of our Spiritual Enemies: buy Gold tried in the Fire, that we may be rich: yea, in which we may buy the Pearl of Price; in which we may receive and lay hold on Christ, and all his Benefits; and embrace and apply the great and precious Promises of the Gospel. This is a Day, in which the Word of God's Grace is opened and applied; and the holy Sacraments, the Seals of the Covenant, frequently administered: in which we have the Privilege of hearing God speaking unto Sinners, and wooing and beseeching Rebels to be reconciled: and in which we may enjoy the glorious Liberty of speaking ourselves to God, with an holy Boldness at the Throne of Grace; and pouring out with one Accord our Supplications and Souls in Prayer to him. This is a Day of solemn Rest from servile Offices, and worldly Works: A Time of drawing nigh to God, and of meeting the Lord in his own Ordinances; of joining with the Saints and Servants of God, in the Worship of God, in Prayers to God, and the Praises of him: of having Communion and Fellowship with the Father, and with his Son Jesus Christ, through the blessed Spirit; and of enjoying a kind of Heaven here upon Earth.  
The Lord's Day, you see, is a special Season of Grace and Mercy: O let's be spiritually thrifty of this Opportunity: Let's not live as if we were of the same Mind with the modern carnal Jews, who think (as the learned 
[k] Tempore Sabbati matutino, non tam citò quàm solent alias, cubitu surgentes, in lucem multam, voluptatis certè magis quàm Sabbati debitè colendi causâ, stertunt. Quantò enim voluptatis isti plus percipiunt, tantò se devotrùs Sabbatum colere statuunt. Buxtorf. Synag. Judaic. c. 11. initio.  Buxtorf tells us) that sleeping excessively on their Sabbath is a great Honour dòne to God.  
Let's not content ourselves with an idle Rest: Let our Rest be the Rest 
[l] Lawson's Theo-Pol. p. 179.  of Men, and not of Beasts; and the Rest of holy Men, as holy: Let's not only cease from secular Works, but exercise our rational and spiritual Faculties in heavenly and divine Employments; and set ourselves to Works of Piety, Charity, and Mercy. Let us redeem this Time out of the Hands of the Devil, the World, and our own carnal, cozening, corrupt Hearts. Do not offer to work the Works of your Calling, the Works of the Flesh, the Works of the Devil, on the Lord's Day: Take heed of serving the Devil more upon the Lord's Day, than on any other Day, than on all the Days of the Week besides. Let not the Lord's Day be leisure for the Devil; as if the first Day of the Week were Daemoniacus potiùs quàm Dominicus; the Devil's and not the Lord's Day. Let not any Temptations, or Delusions of Satan, keep and detain us from the public Ordinance, divert our Attention at it, and hinder our Spiritual Benefit by it. Let not any Recreations, and sensual Pleasures, upon this Day especially, hinder the Performance or Family-Duties, and private religious Exercises. Let not vain Thoughts this Day lodge within us, and justle out heavenly Meditations. Let not worldly impertinent Discourses, upon this Day, shut out more profitable Christian Conferences.  
The Lord's Day, it is the most considerable Advantage, the most notable Opportunity that is afforded us, and the best Price that is put into our Hands all the Week long. You have several Market-days in the Week, for civil Affairs, and worldly interests: but you have this one only for spiritual and eternal Interests and Advantages. O do not neglect so great Salvation as is this Day offered and tendered to you. Having such an excellent Price in your Hands, O be not such Fools as not to make a good and a right Use of it. 
[m] Mr. Valentine Marshal in his Preface before Capel's Remains.  Mr. Richard Capel, pressing the strict Observation of the Lord's Day, would usually say, that we should go to sleep that Night with Meat in our Mouths (as it were) The Lord's-day being our best Opportunity; if we misspend that, we cannot be said to redeem the Time.  
Now that we may redeem the Lord's-day to good Effects, and useful Purposes, let us not be wanting to put ourselves in a sit Preparation for the due Observation of it: not only by previous Meditation of the Day, and the Duties of it; but by ordering aright the constant Course of our Conversation, and labouring for habitual Sanctification. Let us every Day live as those that expect to have Communion with God the next Lord's-day. Let us act so regularly all the Week, that nothing may be done by us, which may breed any strangeness between God and us, and hinder our delightful Converse with him on his own Day: that on that sacred, separated Day, we may not bring the fresh Gild of any gross and wilful Sin along with us, which may make us blush and be ashamed to come into his Presence. Let us walk so circumspectly every Day, that upon the Return of his own Day, we may meet him with a pure and clear Conscience, with clean Hands, and clean Hearts, and may be made joyful in his House of Prayer. That we may keep the Lord's-day holy, let us strive and study to live holily all the Week; and be so provident and diligent, as to finish and dispatch in the six Days all kinds of secular Works, and common Employments; that no Sin committed on the one hand, nor any Business of our Calling omitted on the other, may disturb and slacken our Attention, distract and discompose us in the Exercise of our Devotion; but that we may cheerfully and fruitfully spend the Lord's-day in the Lord's Work. Let us every Day carry ourselves so spiritually, and perform our Closet and Family religious Duties so conscionably and constantly; that we may be the fit and readier to spend this choice, select Day in the solemn Worship and Service of God; and may go through the several Duties of it with less Tediousness, and more Delight. Let us be with God some part of every Day, that so we may grow into Acquaintance with him; and may taste the Sweetness, and experience the Gainfulness of Communion with him; and long for the return of the Lord's-day, that we may meet and enjoy him in the public Ordinances, and have Opportunity of larger and freer Converse with him. Let us pray to God every Day, that so, by using ourselves to the Duty, we may be the better disposed to join in Prayer with the Congregation on the Lord's-day. Let us read the Bible every Day, and daily do whatever we know to be our Duty; and this will make us more apt to hear, and the better prepared to receive the Word that is preached on the Lord's-day.  
And when the Lord's-day comes, let us get up as early as may be, that so we may have the more Time before us to work the Work of God in: And take some Pains to prepare ourselves in private, for our better Attendance upon the public Ordinances; and timely 
[n] Quisquis incolit civitatem, in qua extat Synagoga, & inibi non precatur cum coetis publico, is est qui meritò dicitur malus vicinus. Dictum Maimonidis.  resort to the Place of public Meeting; Fellow the Counsel of holy Mr. Herbert;  

[o] The Church-porch, p. 14.  Sundays observe: think, when the Bells do chime,  
'Tis Angel's Music; therefore come not late.  
God then deals Blessings: if a King did so,  
Who would not haste, nay give, to see the Show?  
— O be dressed;  
Stay not for th'other Pin: why thou hast lost  
A Joy for it worth Worlds. Thus Hell doth jest  
Away thy Blessings, and extremely flout thee,  
Thy Clothes being fast, but thy Soul lose about thee.  
And when thou art come into the Church, watch over thy Behaviour there: make thyself all Reverence and Fear. Open thy Ears; but shut thy Eyes to all distracting Objects.  

[n] The Church-Porch, p. 15.  Who marks in Church-time others Symmetry,  
Makes all their Beauty his Deformity.  
As the same Divine Poet pathetically expresses it.  
Let God and Angels see your most devout Behaviour, and serious Composure, the whole Time of Prayer: And give all diligent close Attention to the Word of god, read and preached. Do not carp and catch, jest and jeer at the Preacher's Language or Expression. Do not show by your vain and profane Carriage, your ridiculous Gestures, and unseemly Actions, your Laughing and Whispering, Toying and Talking, that you slight and contemn the 
[o] God calleth Preaching folly. Do not grudge to pick out Treasures from an earthen Pot. The Church-Porch, p. 15.  Foolishness of Preaching.  
And when, on the Lord's-day the Lord's Table is richly furnished with a spiritual Banquet, make not needless and frivolous Excuses to absent yourselves from this Marriage-feast. If any crowd in, that have not a Wedding-Garment; let not this make you stay out, that have one. Lose not your Portion of this heavenly Food, because of others impreparation. Though others eat and drink their own Damnation, let your Faith feed on Christ to your own Salvation. By your frequent receiving of this Sacrament, show your real Sense of your own need of it, your high prising and valuation of it, your hearty Thankfulness to Christ for it, your Obedience to your Lord, who does not only vouchsafe it as a Privilege, but command it as a Duty: Do this in Remembrance of me. Perform this easy sweet Command of thy dying Lord and Saviour, who has freed and delivered thee by his Death from the heavy Yoke and grievous Bondage of Jewish Sacrifices and Observances. O let our Hearts, at such a Time, be broken and bleed at the Remembrance of our Sins, which broke Christ's Body, and shed his Blood. Behold in the Sacrifice and bloody Death of Christ, represented in this Sacrament, the odiousness and baseness of your own Sins: and resolve to be the Death of that, which was the Death of Christ; and rather to die, than willingly to do that for which Christ died. Abhor the Thoughts of wilfully choosing so great an Evil, as once brought so great a Punishment upon so great a Person as the holy Jesus, the wellbeloved Son of God. Consider seriously upon this Occasion, that if God would not spare Christ, when he, who knew no Sin, was, by voluntary, charitable Assumption of our Gild, to answer for our Sins; to be sure than he will not spare us, if we wilfully run on in Sin, and obstinately allow ourselves therein, notwithstanding so convincing a Demonstration of his sin-hating Holiness and vindicative Justice. Upon due Meditation draw this Conclusion, (which is the excellent Reasoning of the 
[p] Facilis est collectio, si Deus ne resipiscentibus quidem peccata remittere voluit, nisi Christo in poenas succedente; multò minùs inultos sinet contumaces. Grot. de Satisfact. Christi.  learned Grotius) that if God would not pardon the Sins, no not of penitent Persons, unless Christ did substitute himself in their Room, and stand in their Stead, to bear the Punishment; much less will he suffer unreclaimable Rebels, and contumacious Sinners to go unpunished.  
When Christ is set forth, in this Sacrament, crucified before your Eyes; think, how he intended and aimed at our Mortification and Sanctification, in his Death and Passion: 
* Tit. 2.14.  Who gave himself for us, that he might redeem us from all Iniquity, and purify to himself a peculiar People, zealous of good Works: 
† Pet. 2.4.  Who his own self bore our Sins in his own Body on the Tree; that we, being dead to Sin, should live unto Righteousness. Let us yield, that Christ should have his End in his Death; and never allow ourselves to live in Sin, which will render us uncapable of receiving the Benefit of Christ's Death. Think, how the Unholiness of our Lives is a greater wrong to Christ, than the Jews being the very Death of him: because (as the 
[q] D. Jackson, Vol. 3. p. 343, 344, 345.  learned Dr. Jackson notes) it is more against the Will, and Liking, and good Pleasure of our Saviour; whose Will was regulated by Reason, and was a constant Rule of Goodness: for, though a painful, shameful Death, and that inflicted by his own People, went much against his human Will; yet he chose rather to die, and to suffer the most afflictive Circumstances of Death for us, than to suffer us to live and die in our Sins, and in the Servitude and Power of Satan.  
Shall we pretend, when we approach to the Table of our Lord, affectionately to remember a loving dying Saviour, and to desire to have his Memory continued and transmitted to Posterity; and yet so much forget him, upon the return of any Temptation, as to repeat that which was the Death of him? Shall we weep at the Sacrament, and seem to be hugely troubled for those Sins which were the Cause of Christ's Sorrows; and yet go about again to destroy, and to crucify Christ afresh? Shall we commemorate at the Lord's Supper our wonderful Redemption by the precious Blood of Christ; and when we have done, shall we do the Devil more work and service than the Lord Christ? O what a Reproach is this to Christ, and what a Sport to the Devil, that they, that pretend to remember Christ's Dying for them, should not find in their hearts to live to him! 
[q] Ego pro istis quos mecum vides nec alapas accepi, nec flagella sustinui, nec crucem pertuli, nec sanguinem fudi, nec familiam meam pretio passionis & cruoris redemi; sed nec regnum illis coeleste promitto, nec ad paradisum restitutâ immortalitate denuò revoco: Tuos tales, Christ, demonstra:— vix tui meis pereuntibus adaequantur, qui à te divinis mercedibus & praemiis coelestibus honorantur. Cypr. de Opere & Eleemosynis. p. 220.  St. Cyprian brings in the Devil boasting and bragging against our Saviour, and insulting over us silly and sinful Wretches, in this manner; I have endured no Buffet, nor born Smitings with the Palms of Men's Hands: I have suffered no Scourge, nor undergon the Cross for any of these: nor have I redeemed my Family with the Price of my Passion and Bloodshedding: yet show me, O Christ, so many, so busy, so painful, so dutiful Servants of thine, as I am able to show thee every where of mine. Bring forth, if thou canst, such a Number of Persons, who devote themselves, and give their Labours, Estates, and Time to thee; as I can easily produce of those, who do all this to me.  
When thou professest to remember that Christ died for thee, O die to that for which he died: Offer thyself to him, and lay out thyself for him, who once offered himself for us, and in the Sacrament offers himself to us. Think no Duty too much for him. For Shame, for Shame, do not serve any longer a bloody Murderer, instead of a blessed Saviour and merciful Redeemer.  
Let our Thoughts and Meditations dwell upon the Demonstration, given us in the Sacrament of the Lord's Supper, of Christ's exceeding, incomparable Love to Mankind. See there, how contrary the sweet and kind Nature of Christ is, to the cruel and execrable Nature of the old Tyrant, the Devil: For (as the learned 
[r] His Mystery of Godliness. p. 133, 245.  Dr. More very well observes) whereas the Devil (who by unjust Usurpation had got the Government of the World into his own hands, tyrannising with the greatest Cruelty and Scorn, that can be imagined over Mankind) thirsted after humane Blood, and in most Parts of the World required the Sacrificing of Men; which could not arise from any thing else but a savage Pride, and Despite against us: This new gracious Prince of God's own appointing, Christ Jesus, was so far from requiring any such villainous Homage, that himself became at once one grand and all sufficient Sacrifice for us, to expiate the Sins of all Mankind, and so to reconcile the World to God. Shall not all this disengage us from Sin and Satan, and win and gain us over to Christ?  
And let Christ's Death make thee study to do something answerable to the dearest Love of the God and Father of our Lord Jesus Christ, who has dealt so graciously with thee, as to transfer the Punishment from thee upon his Son; and so bountifully with thee, as to give his own Son for thee, and to thee. O bless and praise God, by studying to do such good Works, as may provoke others to bless and glorify him.  
And when you come home from the public Ordinance, take heed you do not entangle yourselves with Businesses, or Recreations; which have as much Power to render the public Duties ineffectual, after, as before their Performarsce: But carefully spend that which is not Church-time, in Meditation, Prayer, Reading, savoury Speeches, heavenly Discourses, and the conscionable Performance of such Duties as tend to your own and others Edification.  
Let Magistrates redeem the Lord's-day, by personally frequenting, open owning and countenancing the public Worship of God, and Ordinances of Christ; and by improving the utmost of their Power for the Glory of God, and Honour of Religion, in the zealous Prevention, or speedy Reformation of the horrid Profanation of the Lord's-day; and vigorous promoting the general Sanctification of it: out of serious Consideration, and a strong Conviction, that the Preservation and Continuance of Religion doth much depend upon the due Observation of the Lord's-day: And that a Disesteem, and Neglect of the Sanctification of that Day, does quickly cause a lamentable Decay of Christian Piety, and hasten the infliction of 
[s] It is somewhat remarkable, and not altogether to be neglected, that even in this Nation, upon the public Allowance of Sports and Recreations upon the Lord's-day, which is our Christian Sabbath, Civil and bloody Wars, and Ruin of the Royal Family, should so shortly follow; and that the Hand of God should be most against those, who by Writing, Words, or Practice, had maintained the lawfulness of that Doctrine. Lawson's Theopolit. p. 181.  fearful Judgements upon a Land and Nation.  
Let them do this, in imitation of the brave and holy-spirited 
* Nehem. 13. from 15. to 22.  Nehemiah, who testified against, and contended with the notorious Profaners and Violators of the Sabbath-day; and would not suffer the open selling of Victuals, and Wares; the trading with Commodities, and carrying of Burdens, and doing the servile Works of their ordinary Callings on that Day. Did not your Fathers thus, says he; and did not our God bring all this Evil upon us, and upon this City? yet ye bring more Wrath upon Israel by profaning the Sabbath.  
Let Magistrates see to the Observation, and look to the Sanctification of this Day; and so become the happy Instruments, and blessed Means of the subsisting and flourishing of Religion in the World; of keeping up in the Minds and Hearts of Men a Sense of God, a Sense of Sin, a Sense of Duty to God and Man, a Sense, or believing Apprehension of a certain Reward or Punishment, a Sense of Heaven and Hell, a Sense of Eternity: of begetting and preserving a Tenderness and Quickness in Men's Consciences, which are apt to be roused and awakened under every Ordinance: of maintaining the Life of Religion and the Power of Godliness: of upholding the outward Worship and Service of God, and heightening and increasing the inward Honour, and hearty Love and Fear of him: All which depend, in a great measure, upon Magistrates securing, what lies in them, the due and sacred Observation of the Lord's-day.  
Let Ministers redeem the Lord's-day; not by composing their Sermons, or committing them to their Memories on that Day, (which Toil and Task is fit to be the Labour of other Days) but by striving to work their Sermons and Discourses upon their own and others Hearts and Consciences. Let them spend that Day in 
[u] Dexteriùs loquentur cum hominibus, qui priùs totá ment cum Deo fuerint collocuti. Erasm.  wrestling with God in secret, for Assistance in, and a Blessing upon their public Employment: In first confessing their own Sins in their private Closets; and in begging divine Gifts and Graces, to make them able Ministers of the New Testament; in setting right their aims and ends in all their Exercises and Undertake; and in imploring the special, spiritual, gracious, powerful Presence of God with his own Ordinances. And then in humbly confessing the Sins of the People in the public Congregation, in earnestly praying for their Souls, and praising God for his wonderful Mercies in the Mediator, for the happy Restauration of sinful and miserable Mankind, and the Communications of himself to the lost World by Jesus Christ: In propounding and pressing the most sound and solid Reasons; the most convincing, cogent Arguments, to engage them to their Duties; and in giving, with the greatest Expression of Affection, the most proper Directions, and seasonable Counsels, to guide them in the Way to Heaven.  
And, Let the People redeem the Lord's-day, by privately reading, or hearing read, some Part and Portion of Scripture, which would season their Hearts, and make them more teachable, when they hear the Word publicly read or preached: By praying for themselves to the Shepherd and Bishop of their Souls; and by praying for their Minister to the chief Shepherd, that Shepherd both of Shepherd and Sheep, of Pastor and People, that great Prophet and Teacher of his Church; that he would teach their Teacher, instruct their Instructor, and so lead and guide him by his Word and Spirit; that he may safely conduct them by sound and seasonable Doctrine, and winning Example, in the Way everlasting. Yea, Let them redeem the Lord's-day, by attending on the Lord without Distractions; by joining in the public Prayers; by being present at public Baptism, that they themselves may be minded and remembered of their own Baptismal Vow and Covenant: By worthy and frequent receiving the holy Communion of the body and Blood of Christ; By diligent hearing the Word preached; By serious Meditation on it, and conscionable Practice of it; and by charging themselves, and humbly desiring God to help them, to walk worthy continually of the Means, Mercies and Privileges they enjoy: By maintaining heart-warning Conference; By charitable Visitation of, and Ministration of seasonable, suitable Counsel and Comfort to any sick and weak, afflicted or distressed Persons: By acknowledging all their Offences to God, and Amendment of the same; and by endeavouring hearty to reconcile themselves charitably to their Neighbours, where any Difference or Displeasure has been.  
You that are Masters and Governors of Families, redeem the Lord's-day for yourselves, and cause your Families to redeem it. The Lord of the Sabbath commandeth, that thou, and thy Son, and thy Daughter, thy Manservant, thy Maidservant, and all within thy Gate, keep that Day holy. Set not, suffer not your Servants to work, nor your Children or Servants to play on this Day. Be as much ashamed to see your Child or Servant steal and take God's Time to themselves, as you would be to find them pilfering or stealing from your Neighbour. You can keep your Servants close to your own work all the Weekdays: See that they neglect not the Work of God on the Lord's-day. Will you make them labour for you six Days together, and will not you cause them to serve God one Day in seven? Be at least as much concerned in Case of neglect of God's Service, as you are at any Time when your own Work and Family-business is neglected. Do it for God's sake: Show that you love the Honour of God, and not only respect your own Commodity, and look to your own Advantage. Do it for your Servant's sake: Make it their Business to do God Service, that they may be approved and rewarded by him. Yea do it for your own sake. Make your Servants God's faithful Servants, that so they may prove more faithful to you; and that God may bless them in your Service; and that your Work may thrive and succeed in their Hands. On this Day especially, call thy Family, thy whole Family to Family-duties: prepare them for, and hasten them to the public Ordinances. It is reported of 
[w] M. Clerk in his Life.  Dr. Chaderton, the first Master of Emmanuel-Colledg, that he was married three and fifty Years, and yet in all that Time he never kept any of his Servants from the Church, to dress his Meat; saying, that he desired as much to have his Servants know God, as himself. And it was the Custom of the Reverend and pious 
[x] See his Life among Mr. Clark's Lives of ten Em. Diu.  Dr. Gouge, to forbear providing of Suppers the Eve before, that Servants might not be occasioned thereby to sit uplate: neither would he suffer any 
[y] Die Dominicâ, ut in festis, licet etiam ciborum lautiorem apparatum habere; quamvit in eyes parandis ne majora impediantur, & servorum animae detrimentum non necessarium iucurrant, summopere curandum est. Baxter Meth. Th. part. 3. c. 14. p. 172.  Servant to stay at home for dressing any Meat upon the Lord's-day, for the Entertainment of Friends, whether they were mean or great, few or many. Take your Family to Church along with you; and when you return home again, examine, catechise, inform, instruct them, recapitulate the Sermon, read the Scripture and good Books to them, whet practical, profitable, necessary, saving Truths on them; sing Psalms among them, and pray most hearty and affectionately with and for them.  
And you that are Servants, who have little leisure, most of you, on other Days; and who live, too many of you, in such profane and ungodly Families, where you hear not so much as one Prayer put up to God, nor one Line of the Word of God read, nor one serious Word spoken of God all the Week long: what reason have you carefully to redeem the Lord's-day? to redeem it in public, by devoutly attending to the Prayers that are made, and the Word that is both read and preached in the public Congregation: And to redeem it in private, by taking all possible Occasions to retire and go aside by yourselves, to consider in secret the needs of your Souls, to examine your Hearts and States, to review your Lives and Actions, to humble yourselves in Confession of Sin, and to pour out your Souls in Prayer for Pardon and Grace; to read the Bible, and some instructive, practical Writings of the most judicious, experimental Divines; apt to inform your Judgements, and to work and prevail upon your Affections: to set yourselves to meditate of God, to draw out and engage your Hearts to God; rather than to lavish out, and throw away those precious Hours, in foolish Talk, and frothy Discourse; or in gadding abroad, and walking idly in the Fields, and recreating your Bodies rather than your Souls, and in thrusting God, and turning Religion wholly out of your Minds and Hearts, and nourishing yourselves in Ignorance of God, and Unacquaintance with him, and in Increasing the Atheism of your Hearts and Lives, and hardening your own and others Hearts, through the Ensnarements of the World, and the Deceitfulness of Sin.  
But, it may be, you will say, you are hard wrought all the Week long; and you have reason to take your ease and pleasure, and to rest and recreate your tired Bodies one Day in seven, that so you may endure your Labour, and go through all your Work the better.  
I answer; that your very Cessation in any measure from your wont Labour, is an ease and relief to your weary Bodies: and that the very change of your Work and Occupation from secular servile Employment to spiritual divine Worship and Service; and the Diversion of your Minds from worldly Businesses to the Offices and Exercises of Religion (if you would but acquaint yourselves with them, and use yourselves to them) would be delightful and refreshing to you: And the Peace and Quiet, Joy and Comfort of a good Conscience, in the faithful Discharge of your Duty to God, and a tender Care of your immortal Souls, would strengthen and hearten you to bear all the Burden of the hardest Labours of your domestic Ministeries; in consideration, that your heavenly Father, Lord and Master, will accept and reward your Works of Piety, and bless and prosper the Works of your Hands, in the Houshold-businesses, and Family-employments, incumbent on you, and belonging to you. Rather break your Sleep, to rise the earlier, than lose the Opportunities of that Day: Or, choose to leave, and live out of those Families, in the which you are forced to live without God, are debarred from his Service, and can have no Liberty allowed you to mind God and your Souls, on a Day that was purposely ordained and appointed for your spiritual Proficiency and Improvement.  
Let the Poor of this World redeem this Day, by taking this Opportunity to labour spiritually for the Meat which perisheth not, but endureth to everlasting Life; and by hearing the Gospel preached in this Season to them, to become rich in Faith, rich in Grace; to know, and to partake of the Grace and Favour, the Love and Kindness of our Lord Jesus Christ; who, though he was rich, yet, for our sakes became poor, that we through his Poverty might be made rich. You that are poor, and mean, and low in the World, and who cannot take so much Time as others to worship and enjoy God on the Weekdays, see that you well improve this Day. Now you are released from secular Businesses and common Services, and your Body's rest from their hard Labours; be sure that you spiritually busy, and holily employ yourselves in the Service of God.  
Let me likewise charge them that are rich in this World, to redeem this choicest Part of their Time; and in it to endeavour to be rich toward God, rich in God; to lay up for themselves a Treasure in Heaven; to obtain the true, certain, durable Riches; which, when they fail, will never leave them; but when they remove, will bear them company into the other World.  
And here let me hint to you of the Gentry, what 
[z] Fuller's Church-Hist. B. 11. p. 146.  Dr. Paul Michlewait once urged and pressed in a Sermon at the Temple; that Gentle-folk, of all People, are obliged to a strict observation of the Lord's-day. The Gentry, in comparison, rest all the Week long: their Cheeks are not moistened with Sweat; their Hands are not hardened with hard Labour; they are not tired and wearied out with painstaking: They who take their Pleasure, and recreate themselves every Day in the Week, have nothing to plead for Recreations on the Lord's-day. Though, for my own part, I should be far from indulging a Liberty to any, to take such Recreations as hinder the Devotions due to any part of the Lord's-day, and are Impediments to the Sanctification of it aright. Let all industriously redeem the Lord's-day.  
And take we heed we redeem it not by halves: but let's religiously observe, and covetously redeem the whole Lord's-day.  
We are bound in justice to God to do it; because God has set a Day, not a Piece of a Day, apart for himself, and requires this Portion and Tribute of Time to be paid to him, who has graciously given us all our Time. We should be as much, yea more afraid, to steal God's Time, than men's Goods. Do not only observe the former Part of the Day, repairing to the Church or Chapel in the Morning, but commonly and customarily absenting yourselves, and growing quite weary of any such Duty in the Afternoon: for God has allotted and appointed a seventh Part of our Time for his own Worship and Service: but if you keep only one half of the Lord's-day, you give God but a fourteenth Part of your Time: Nay, of one Day in seven, I fear, too many spare him no more, than that Time only, which their Morning-Attendance takes up in public on the Lord's-day. And here I appeal to their own Reason, whether it be a meet and fit Thing, that rational Persons, created by God, and redeemed by his Son, should afford to the Worship and Service of God and Christ, and the great concerns of their immortal Souls, but two Hours at most of the whole Lord's-day; and it may be no more of the whole Week) and shall spend those Hours in a formal, customary, cold and heartless Worship of an infinitely holy and just Deity, the tremendous, impartial Judge of Angels and Men.  
Grudge not to give God one whole Day in seven, who largely and liberally grants and allows six whole Days in seven to you: and who designs a greater Benefit and Advantage to you by your Observation of this one Day, than possibly can accrue to you by the carefullest and painfullest worldly Improvement of all the rest. O believe, and consider, that the taking out of this one Day, and setting it apart for such an excellent Service, and high Employment as you are called to in it, is certainly the greatest Gift of all. How can you be loath to spend one Day in seven in Familiarity with Heaven, in communion with your Maker, and Fellowship with your Saviour? Let us all call the Christian Sabbath, the Lord's-day, a Delight: take as much Contentment and Satisfaction in doing on this Day the Exercises of Religion, as Men usually take in doing the Works of their ordinary Calling: take as much Pleasure in God's Service, as others take in Sin and Vanity. Let us spend the Lord's-day, as becomes those, who profess that they love God better, and delight in him more than in any Thing in the World: Spend it as they that are glad of so honourable, and profitable, and pleasurable an Employment, as the public and private Worshipping of God. Let us go to the House of God with Joy. Let the Church, on the Lord's-day, be a Banqueting-house, and not a Prison to us. Do but bring yourselves to spend the Lord's-day with Delight, and then you will keep it to the End of it.  
The Jews were bound to keep a whole Day holy, in a grateful Memory of the lesser Benefits of the Creation, and their Deliverance out of Egypt: And shall not we solemnly observe the whole Lord's-day, in a thankful Remembrance of greater Blessings? not only of the Goodness of God in our Creation, but of his Grace and Mercy in our Redemption, and Deliverance from Hell, and Death eternal. We have greater Engagements to do it, than they: not only greater Motives, but greater 
[a] See Mr. Cawdrey's Sabbathum redivivum. p. 563, 564.  Means too. We have greater Variety of public Exercises on the Lord's-day, than they had on their Sabbath: We have more Scripture to read in private than they had: We have the Old and New Testament; many Expositors upon them; many good Practical Theological Tractates written: We have more Knowledge afforded us than they had; more Grace offered us to do the Duties incumbent on us: Now we that have more Means and Helps, how can we offer to put God off with less Duty, and smaller Service, and shorter Performance?  
Nay the very Heathens, guided by the Light of Nature, held it reasonable, that the Days consecrated to their Gods, should be devoutly, and totally observed with Rest and Sanctity. 
[b] Saturn. l. 1. c. 7.  Macrobius tells us, that, on their holy Days, the People came together to spend the whole Day in learning Fables, to be conferred upon. and will you, that call yourselves Christians, refuse to come together on the Lord's-day, to spend one Hour in the Morning, another in the Afternoon, in learning the Mysteries of the Gospel, and in receiving saving Instructions out of the Word of God?  
You that give your Bodies two Meals every Day, will you feed your Souls but once on the Lord's-day? Give me leave to deal with you in the winning Words of that sweet Singer of our Israel: Speaking of the Lord's-day, says he;  

[a] Church-porch, p. 14.  Twice on the Day his due in understood;  
For all the Week thy Food so oft he gave thee.  
Thy cheer is mended; bate not of the Food,  
Because 'tis better, and perhaps may save thee.  
Thwart not th' Almighty God: O be not cross.  
Fast when thou wilt, but then, 'tis gain, not loss.  
Consider, that your own, and your Families spiritual Necessities do require and call for a most strict Observation of the whole Lord's-day, and a faithful Improvement of all the Helps and Advantages of it. The Works of your Callings, and your worldly Occasions and Employments, do, in a manner, take up six Days of the Week; and you have but one whole Day in seven to provide for the Needs of your immortal Souls: Now the Necessities of your Souls are far greater than those of your Bodies: your spiritual, eternal Estate, is of nearer and higher Concern than your outward and temporal Estate: And will you not labour then to improve every Hour, and endeavour to redeem every Minute of this one Day? Do but seriously think with yourselves, how much work you have to do in this one Day; and then tell me, whether in reason and Prudence you can spare any Part of it, yea or no. What have you to do for God, for yourselves? What for your Families? for your Children, and Servants? How many and great Mercies of God, towards you, and yours, and all Mankind, are you bound to recount, and to be affected with on this Day? Ought you not still, on this Day, to remember and consider, and solemnly and hearty to bless God and Christ, for the capital Mercies of Creation, and Redemption, and for the gracious seasonable Sending of the Holy Ghost; and to spend some Time in speaking highly and honourably of these Benefits, to the Praise of your Maker, and Glory of your Redeemer? Are not you ignorant of many Things, in which you ought to be informed? and have not you need then to spend some Part of the Lord's-day in reading the Bible, and some select Books of sound Divinity: in hearing the Word preached, and in Conference with godly, understanding, and well-experienced Christians? Are you not too great Strangers to God, and yourselves? and have not you need then to improve some Portion of this Seasonn in Meditation and Self-examination, that you may get more Acquaintance with God, and your own Hearts? Have not you the Sins of the whole Week past to confess to God in secret, and to beg the Pardon of, every Lord's-day? when you have leisure from your bodily Labour, is it not fit you should take some pains in conquering the Corruptions, and mortisying the Lusts of your own Hearts, and in wrestling with God in Prayer for his Strength and Grace? Can you idle away your Time, and take your Pleasure on the Lord's-day, when you have Families to inform, and Children and Servants to catechise and instruct? Let your Consciences tell me, whether it be better, on the Lord's-day, to spend your Time in unnecessary Divertisements, in fruitless Visitations, in vain and frothy Discourses; to talk freely together of worldly Businesses; to judge the Preacher, to censure your Christian Neighbour: Or to commune with yourselves, and to labour to edify your own Families: To teach your Children the Doctrine of Adam's Fall, and of the Redemption wrought by Christ: To acquaint them, what Sin and Corruption they brought with them into the World; and how they have increased it since they came into the World: That the Wages of Sin is Death: To tell them what Christ has done and suffered, to free and deliver them from Sin and Death; and what they must do, to be capable of partaking of Christ's saving Benefits: To ground your Servants in the Principles of Religion: To take account what they remember of the Sermons they heard that Day, and to examine how they have profited by the public Ordinances. You see what a great deal of Work you have to do, and what a little Time you have to do it in: You have but one whole Day in seven; It concerns you then to be very saving of this whole Day: 
[c] Quicunque hisee sacris ita seriò se excicent, ut ipsorum & familiae necessitas plani postulat, locum nullum relictum esse quaestioni ists carn ●liter de larantium invenient, An licitum sit die Domin●co aut oftari, aut ludere, aut epu is, aut inanabus, aut mundanis non planè necessariis tempus sacrum conterere? Et qui serpsum & alaos werè novit, ut & diei negotia & commoda oblata; & verbo divino de rebus sparitio, libus & aeternis verè credit; & ipsius & altorum ex vera necessitate & ut ●●●tate interesse percepiet, diem totum, quantùm fieri potest, in sacris colocare; neque frustra & sine fruge horae moment 'em essluere sinet: Neque ni●●ges quaestionem movebit, An liceat ludis vel aliis manibus ad perdere, quàm, An laceat sanguinent s●um inaniter fundere, & aurum oblasum resp●ere, & in canum projicere: Carnalis quip pe animus, & sui & rerum spiritualium ignarus, disputationum talium author est plerumque & promus-condus. Baxter. Method. Theol. part. 3 c. 14. P. 172.  To be as far from disputing, whether it be not lawful to use Recreations and Sports on some Part of it, or to employ some Hours of it in any unnecessary worldly Businesses; as from putting the Question, Whether it be not lawful vainly to spill your own Blood; or to make a refusal of Gold that is offered you, and to cast it contemtuously into the Dirt.  
'Twill but little avail you, to make the utmost worldly Advantage of all the other six Days, if you make not a sufficient spiritual Improvement of this, which is more considerable than all the rest. What would it profit you, if, as God made the World in six Days; so, you could gain the whole World, by working hard the six Days; if, by gross neglect of the Lord's-day, you at last lost your own Souls?  
The Church of England, in her pious and useful Homily of the Time and Place of Prayer, declares, that in the fourth Commandment God has given express Charge, that his obedient People should use our 
[d] And truly it is strange, that some, who have a dearness, yea fondness for some Words of Jewish Extraction (Altar, Temple, and the like) should have such an Antipa by against the Sabbath. Fuller's Church-Hi●● B. 11. p. 144.  Sabbath-day (which is now our Sunday) holily; and rest from their common and daily Businesses; and also give themselves wholly to heavenly Exercises of God's true Religion and Service.  
And in his majesty's Royal Proclamation for the Observation of the Lord's-day, all his majesty's Subjects are bid to take notice, that, by the Law, the resorting to divine Service, enjoined on that Day, does comprehend the entire Day, and entire Service, both Morning and Evening.  
Yea, every Lord's-day Morning, you yourselves make this open Confession, and public Prayer, in the Congregation, after the Reading of the fourth Commandment; Lord, have Mercy upon us, and incline our Hearts to keep this Law: As much as to say; Lord, we acknowledge we have neglected this thy Day: We pray thee, pardon all our unchristian Sabbath-breaking, for the Time past; and give us Grace, to observe the Christian Sabbath better for the future. Now will you confess in the Forenoon, and transgress in the Afternoon? Will you beg pardon in the Morning, and sin again the very same Sin before Night? Will you open your Mouths, to ask God's Grace, to sanctify and keep holy the Sabbath-day; and, it may be, profane it in a graceless manner, as soon as you are out of the Congregation?  
If the Lord's-day ought to be observed at all, it is to be kept both Parts of the Day. And for those that commonly stay away in the Afternoon, I would ask them, what their Employment is at home in the mean Time? Do not some of them spend the Afternoon in sleeping, or walking, or talking, or drinking, or gaming? while others are jointly confessing, and praying, and praising, and hearing? If God requires a Day, is this to sanctify a Day to the Lord? to worship God in the Morning, and to dishonour God, and serve the Devil, and divers Lusts, in the Afternoon. Do you spend your Time as religiously at home, as you might do at Church? Do you catechise, read, and pray, and sing Psalms at home in the mean Time? If you do, you do it unseasonably; and plainly break the Lord's-day, by ordinarily performing private Duties in the Time of public Ordinances: The Lord's-day being chief appointed for the public Worship and Service of God; The most 
[d] The sixth Council at Constans decreed, That whosoever was absent from the Congregation three Lord's-days together, without necessity; If he was a Minister, should be put from the Ministry, and if he was a private Man, he should be cast from the Communion of the Church.  public Worship being the highest Honour that can be done to God and Christ.  
Reading a Sermon, or some Catechistical Doctrine, at home, in the Time of public Preaching or Catechising, though, in itself, it may be a better composed Sermon, or Exposition; yet is not so good as hearing a Sermon, or Exposition, at Church: For, the public Ministry of the Word, is a divine Ordinance, which has a special Promise of God's gracious Presence: Matth. 28. last: Go, teach, says Christ, lo, I am with you always, even unto the End of the World: You are therefore bound to frequent and attend upon it.  
You must not mis-time and mis-place Duty: You must not read at home in private, when God calls you to hear in public: You must not use one Ordinance, in contempt, or neglect of another: You cannot hope to profit, if you do. You can't expect not hope to profit, if you do. You can't expect God's Presence, and look for the Gift of God's Grace, in a way of Disobedience to his Command, and Neglect of his appointed Means. When God sets up the Ministry of the Word in any Place, his Spirit then opens his School, and expects that all, who would be taught for Heaven, should come thither: Now whether is it most fitting, that a Scholar should wait on his Master at School, to be taught; or the Master should run after his truant Scholar, at Play in the Field, to teach him there? as the accurate Preacher, 
[e] Christ, Armour, 2 part, p. 552. in quarto.  Mr. W. Gurnal, does well illustrate it.  
Moreover, in Attendance upon public Preaching, there are the Prayers of the 
[e] Deus pluris facit preces in ecclesia quàm domi factas, non ob locum, sed ob considerationem multitudints fidelium Deum communi consensu invocantium. Rivet. Cath. Oath.  whole Congregation put up for a Blessing upon the Word that is spoken and heard; which is an Advantage, that can't be enjoyed in private Reading.  
There is also somewhat in this; that the lively Voice of the Preacher is more affecting, and powerfully working, than private Reading.  
And as for reading the Scripture, and Books of Theology, it is to be feared, that they care but little for reading, who pretend such reading, to excuse their Absence from public hearing.  
But grant you do read; yet certainly the Scripture and good Books were never written to divert and hinder you from public Hearing, so long as you are able to go to the public; but to fit you for it, and help you in it. Nay, the Bible, and good Books, forbidden you to stay at home in Time of public Worship and Service; and command you to be present at public Prayer, Baptism, the Sacrament of the Lord's Supper, Catechising, Preaching: 
* Heb. 10.25.  Not to forsake the Assembly of yourselves together, as the manner of some is.  
Take notice further; that if you, than every one, as well as you, may stay away, and read a Book at home; and so, what will become of all public Assemblies?  
Once more, consider; you know not how much you may lose by but once neglecting a public Ordinance. 
[f] Joh. 20. from 19, to 29.  
† Thomas meritò privaetur communi fratrum suorum gratia, quod tanquam vagus aut erraticus males ab unitatis vexillo discesserat. Calv. ib. in vers. 19  Thomas, by reason of his Absence, when Christ appeared to the Disciples, that were assembled together, lost the Advantage of receiving Satisfaction concerning the Truth of Christ's Resurrection, and lay a whole Week in Unbelief.  
That may be spoken in thy unnecessary Absence, so agreeable and congruous to thy Condition, as, it may be, thou mayest not meet with the like, for a long time after, if ever after. The Devil may be busy to detain thee from the public, that very Day or Hour, when he knows well enough that is provided and prepared, which is most suitable to thee, and apt to work upon thee.  
Obj. But he that preaches, is a Man of weak Parts, mean Gifts, and very ordinary Abilities.  
Answ. But if he be an approved, ordained Minister; be conscionable in his Place, and unblameable in his Life; and if what he delivers, be sound and profitable; blame your own Hearts, if you do not profit by him: and take more Pains with them in hearing: and see that your Carelessness or Prejudice cause not your unprositableness. It is a remarkable Saying of the Reverend and Holy 
[g] Hilders. on John p. 241.  Mr. Arthur Hildersham: I am persuaded, says he, there is never a Minister, that is of the most excellent Gifts (if he have a Godly Heart) but he can truly say, he never heard any faithful Minister in his Life, that was so mean, but he could discern some Gift in him, that was wanting in himself; and could receive some profit by him. You know, a Torch may be sometimes lighted by a Candle; and a Knife be whetted and sharpened by an unhewn and unpolished Stone. And it is considerable (which the same judicious Author adds there) that the Fruit and Profit that is to be received from the Ministry, depends not only, nor chief upon the Gifts of the Man that preacheth, but upon the Blessing, that God is pleased to give unto his own Ordinance: and God does oft give a greater Blessing to weaker than to stronger Means: and therefore despise not any sound Ministry, because of the meanness of it.  
Obj. But some may say, The Exercise is too long, and the Season is too hot or cold, to come twice a Day.  
Answ. But let me ask you; Can not you willingly stay, in any Season of the Year, as long again at a Play? 'Tis the Coldness of your Hearts, and your frozen Affections, that make you plead, either the Heat, or Coldness of the Wether, in excuse of your Absence from Church-Assemblies: and, I pray, seriously consider, whether Hell at last won't prove too hot, for wilful, careless, causeless Sabbath-breakers.  
I shall further offer two Things to your Consideration, to move and provoke you to a careful and diligent Redeeming of the Lord's-day.  
Mot. 1. The right Redemption of the Lord's-day is an apt and likely means of redeeming the whole Week following:  
Of redeeming it as to Temporals:  
Of redeeming it as to Spirituals:  
1. As to Temporals: They that serve God sincerely on the Lord's-day, will use all Diligence and good Conscience, in their Calling and Trading on the Weekday. And their Painstaking and honest Dealing, is likely to bring God's Blessing on their outward Estates. Besides, They that faithrully worship God on the Lord's-day, will seek to God for a Blessing on the Weekday: and they that seek it are likely to find it.  
Once more; God won't be wanting to those, who would not be wanting to him: God will bless you six Days, for your Blessing and Serving him one whole Day in seven.  
2. Our Observation of the Lord's-day, as it is a spiritual, wise redeeming of that special Season; so it is a good Help to the spiritual Redeeming of all the six Days following. The more Liberty Men allow themselves upon the Lord's-day, the more lose their Hearts are, and negligent of good Duties, and religious Exercises, all the Week after. They that pray not on the Lord's-day, will hardly so much as say a Prayer all the Week long. They that hear not a Sermon on this Day, will searcely read a Chapter the whole Week. They that rob God of his due on the Lord's-day, will rarely deal justly and honestly with their Neighbour on the Weekday. But if we keep holy the Lord's-day, than every Weekday will have a Tincture and Savour of the Lord's-day. Our being Spiritual on the Lord's-day, will put us into a very good Frame of Heart, will awaken Principles of Conscience, compose our Minds, six our Wills, call in and set in order our Assections: Our Sanctification of this Day will season and sanctify us, sit and dispose us for a close and holy Walking with God all the Week after. If we attend upon God, and converse with him on this special Day of his own Appointment; we shall find a sensible spiritual Vigour, a divine Power, and heavenly Strength, to carry us through all the Duties of the whole Week following, relating either to God or Man. If we earnestly redeem the Lord's-day, the Observation of that Day will have a strong and mighty Influence on our Lives on other Days too: We shall endeavour to carry ourselves after it, suitably to it: to live, and walk, and act continually, as those that have newly, or lately enjoyed so blessed and happy an Opportunity; as those that have heard of God, heard from him, spoken to him, had to do with him: we shall labour to live in pursuance of the End and Design, of the work and Business of the Lord's-day.  
Mot. 2. Our Sanctification and good Improvement of the Lord's-day, will fit and prepare us to keep and enjoy a blessed Rest and eternal Sabbath in Heaven. They that delight in God here, will much more delight in him hereafter: and those whom God delights in here, he will delight in for evermore. They that keep holy the Christian Sabbath here, shall be translated and admitted to sanctify and [celebrate] an everlasting Sabbath in Glory hereafter.  

[g] The Church-porch, p. 15.  He that loves God's Abode, and to combine  
With Saints on Earth, shall one Day with them shine.  
But on the other side; your gross continued Neglect, and wilful, resolved Profanation of the Lord's-day, will unfit and unqualify you, to keep a glorious festival, and a joyful, happy Holiday in Heaven.  
God can take no Complacency and Delight in you, if you can take no Complacency in him, no Delight in his Sabbaths, no Pleasure in his Worship and Service. They that refuse to sanctify a Sabbath, and totally to rest on that Day from their worldly Labours, and secular Negotiations; have reason to fear, lest God swore in his Wrath, that they shall never enter into his Rest. They that will not rest from their Works and Pleasures on this Day, have cause to conclude, that in Hell they shall have no Rest, neither Day nor Night. They that will do their own Works on the Lord's-day, may expect to suffer for their evil Deeds in the Day of the Lord. They who wilfully absented themselves from God's House, on God's Day, have no ground to hope, that God will receive them to Communion with himself in his heavenly Kingdom.  
And as God can take no delight in you; so, if you pollute and profane, break and violate the Lord's-Day, neglect Religion, contemn the Worship, and despise the Service of God; if you changed your place, you would there no more delight in God than you do here. Heaven would be a Burden, Heaven would be an Hell to the unsuitable Spirit of an irreligious, profane, voluptuous Person. Thou that art weary of Prayers, and Praises here, what wouldst thou do in Heaven tro? there is nothing else there. You that are sick of a Sabbath here, and long till it be over, and can't endure to think of spending a whole Day in Religious Exercises; what wilt thou do in Heaven? where there is a perpetual Sabbath to be kept for ever. Thou that hatest the Communion of Saints here, I wonder what thou wouldst do in Heaven; where, next to the Fruition and Enjoyment of God in Glory, the best Entertainment will be the Company and Society of the holy Angels, and of the blessed and glorified Saints to all Eternity.  
I have given you some Motives, to persuade and engage you to the due Observation, and right Redemption of the Lord's-Day: Now what are you resolved upon? Shall your former Profanation of this Day be the present Burden of your Spirits, and Sadness of your Souls? Will you live as those that are convinced, that Religion depends upon the Sanctification of this Day, and your Salvation upon Religion? Will you forbear any more to break into God's Enclosure, to encroach upon God's Propriety, sacrilegiously to engross God's Day to yourselves, or to make bold with any Part of it, for worldly Employments, or vain Pleasures, or such Recreations as are apt to prove Lets and Hindrances of your Duties and Devotions? and be careful to give God that Portion of Time which is his due? Will you for the future sequester yourselves from worldly Cares, Affections, Affairs, on this Day? and henceforth dedicate the Lord's-Day to the Honour of God and Christ? Will you, not only cease to censure those serious Christians who dare not lose this choice Time, and precious Opportunity, as profanely and desperately as formerly you have done? But will you so consider the Worth of this Time, and so far weigh the great Consequences, and weighty Concernments of the well or ill spending of it, as to count it honourable, and keep it holy; without intermixing of secular Matters, or indulging profane Thoughts, and introducing inconvenient, improper Discourses, in any part of it? Will you labour to walk accurately, exactly, precisely, on this Day? and not be afraid of being 
[h] 
He keeps the Lord's-day best, that keeps it with most Religion, and with most Charity. Bp. tailor's Rule and Exerc. of Hol. Lif chap. 4 sec. 6. rul 8.  
Hypocrites are out disputing the Obligations to their Duty, and ask, How do you prove that it is a Duty to pray in my Family, or a Duty to observe the Lord's-day, or to come constantly to the Congregation,— or to repeat Sermons,— and the like?— If these ungodly Wretches had one spark of spiritual Life within them, and any taste and feeling of the matters that concern their own Salvation; instead of ask, How can you prove that I must pray with my Family, or that I must keep the Lord's-day,— they would be readier to say, How can you prove that I may not pray with nay Family; and that I may not sanctify the Lord's-day? and that I may not have Communion with the Saints in Holiness?— I can perceive in many that I converse with, the great difference between an Heart that lo●es God and Holiness, and an Heart that seems religious and honest without such a Love. The true Conveit perceiveth so much sweetness in holy Duties, and so much spiritual advantage by them to his Soul, that he is loch to be kept back; he can not spare these Ordinances,— no more than he can spare the Bread from his Mouth, or the Clothes from his Back; yea, or the Skin from his Flesh, no not so much. He loveth them; he cannot live without them.— And therefore if he had but a bare leave from God, without a Command, to sanctify the Lord's-day, and to live in the holy Communion of the Saints, he would joyfully take it, with many thanks: for he need not be driven to his Rest when he is weary, nor to his spiritual Food when he is hungry.— But the unsanctified Hypocrite, that never loved God or Godliness in his Heart, he stands questioning and enquiring for some proof of a Necessity of th●se Courses. And if he can but bring himself to hope that God will save him without so much ado,— away then goes the Duty.— He never was Religious from a true Predominant love to God, and an holy Life, but for fear of Hell, and for other inferior respects. Mr. Baxter's Direct. and Perswas. to a sound Convers. from p. 372, to 376.   too strict, of being too holy on this holy Day? 'Tis an excellent Saying of Tully, Nemo pius est qui pietatem cavet: The plain English of which is this; No man is truly godly, who is afraid of being too godly. Will you so observe the Lord's-day, as you were ready to promise you would, when you lay last upon a Sickbed? and as careless Sinners commonly wish they had, when they come to lie upon a Deathbed? Will you make every Sabbath here on Earth, resemble in some Degree that eternal Rest, which you hope to hollow more perfectly in Heaven?  
Seriously consider, how many Lord's-days you have lost already, and what reason you have to observe and improve those that remain. Do you know, how few such Days you shall ever enjoy more? It may be this Lord's-day may be the last, Before the next Sabbath comes, thou mayest be called to a reckoning for neglecting and misspending all that are past. Thou art not sure, that ever thou shalt pray in public more: that never the Liberty shall again be afforded thee, of hearing another Sermon preached to thee: Thou mayest never enjoy such a blessed Opportunity to take pains with thy Family, and to save their Souls from Death, before thou diest. If God shall please to put such Prices into thy Hands, God give thee an Heart to make use of them.  
Carefully redeem the Lord's-day, and every Day after show in thy Life that thou hast redeemed it. Make it appear by the Frame of thy Actions, and Course of thy Life all the Week long, that thou hast been under spiritual, powerful, quickening Ordinances the last Lord's-day. You that enjoyed Communion with God on the Lord's-day, have no parley with Satan, no familiarity with Sin, no fellowship with the unfruitful Works of Darkness on any of the Weekdays following. Be sure you every Day avoid those Sins, which you solemnly confessed the last Lord's-day, and live over the Prayers you made that Day: and live up to the Sermons you heard that Day; and obey from the Heart that Form of Doctrine, which that Day was delivered to you. Perform every Day those Resolutions and Promises, which you made to God on the Lord's-day; and keep the Covenant you renewed at the Sacrament on that Day; and maintain the Warmth that was wrought on your Souls by the Word and Spirit on that Day. Use every Day the Grace you asked, obtained and received on the Lord's-day; and act in the Strength and Power of Christ, which was communicated and given in to you, in your Attendance upon him in his own Ordinances, on his own Day.  
This is the second particular Season, and special Opportunity, that is to be carefully redeemed by every Christian; The Morning of the Week, the Lord's Day.  
And I have purposely treated so largely concerning the Redemption of the Lord's-day, because it is so despised in the Judgement, and disregarded in the Practice of the confident Men of this dissolute and degenerate Age.   

The third Particular Opportunity to be redeemed.  
As the Morning of every Week, the first Day of the Week, so the 
[i] Dr. Gouge was very conscientious in the expense of his Time from his Youth to the very Time of his Death. His custom was to rise very early both in the Winter and Summer. In the Wintertime he constantly risen so long before Day, as that he always performed all the exercises of his Private Devotions before Daylight: And in the Summertime he risen about four a Cleck in the Morning; by which means he had done half his Work before others began their Studies. If he happened to hear any at their Work before he began his Studies, he would say (as Demosthenes spoke concerning the Smith) that he was much troubled that any should be at the Works of their Calling, before he was at his. In his Life among Mr. Clark's Lives of ten Em Diu. p. 116, 117. He continued in King's College for the space of mine Years, and in all that Time (except he went forth of Town to his Friends) he was never absent from Morning-Praiers in the Chapel, which used to be about half an Hour after five a Clock in the Morning; yea, he used to rise so long before he went to the Chapel, as that he gained Time for his Secret Devotions, and for reading his Morning-task of the Scriptures. Ibid p. 97.  Morning of every Day, is a special Season, that aught to be redeemed and improved by a Christian, to spiritual Advantage. The Morning is an Opportunity of giving God the very first, and best of the Day; and the chief of our Life, Spirits, and Strength. In the Morning our Spirits are recreated and repaired, and our Bodies strengthened and refreshed with the Rest and Sleep of the Night past: and our Minds are vacant, and not disturbed with those Images and Representations of Things, which the variety of worldly Employments in the Day usually fill and possess us with. In the Morning our Minds are most free, and our Affections most lively (as those strong Waters are fullest of Spirits, which are first drawn) and our Hearts not so entangled and encumbered with the Things of the World. In the Morning we are clearest and sittest for any thing; and therefore, to be sure, sittest for God, and the Worship of God; freest and freshest for holy Duties, spiritual Services, and religious Exercises. The Morning is as much a Friend to the Graces, as to the Muses. As the Morning is a special Time for Study, so for Duty: As it is the best studying Time, so it is the best praying Time.  
The People of God have ever accounted the Morning the fittest Season for Devotion: And therefore we find, that holy 
[k] Job 1.5. See Mr. Caryl on the place.  Job risen up early in the Morning, and offered Burnt-offerings: Thus did Job continually: Not only in the Morning, but early in the Morning; in the very Beginning, or first of the Morning. We read how God commanded, that 
* Exod. 23.19.  the first of the first Fruits of the Land should be brought into the House of the hLord: So here, Job gave God, not only the first Fruits of the Day, but the earliest Time in the Morning, which is the first of the first Fruits of the Day; the Morning of the Morning (as I may so speak). So David chooseth the Morning-season: 
† Psal. 5.3.  My Voice shalt thou hear in the Morning, O Lord; in the Morning will I direct my Prayer unto thee. It is a good Thing to 
‖ Psal. 92.2.  show forth thy lovingkindness in the Morning. 
(*) Psal. 119.147.  I prevented the drawning of the Morning, and cried. And again; 
(†) Psal. 139 18.  When I wake, I am still with thee, says he; He gave God the first of his fixed and settled Thoughts. Is is recorded of our blessed Saviour, that he 
(‖) Mark i 35.  risen up in the Morning, a great while before Day, to go into a solitary Place to pray. And 'tis said of the Apostles, that they 
[*] Acts 5.21.  entered into the Temple early in the Morning. So we should enter into our Closets early in the Morning; and make it our first business and employment to converse with God, and commune with our own Hearts, to betake ourselves to Prayer, and to 
[l] Who read a Chapter when they rise, Shall ne'er be troubled with ill Eyes. Herbert's Poem-charms and Knots.  Reading of the Scripture, and to give ourselves to Meditation.  
And surely (as a 
[m] Dr. Jackson, V 3. p. 92.  great Divine says excellently) If Men would give some divine Precepts or Sentences full possession of their Morning Thoughts, these would serve as so many Armed Men, to keep out the Suggestions of the Devil, the World, and the Flesh, from entering into their Hearts. 
[n] 
— Et ni  
Posces ante diem librum cum lumine, si non  
Inten les animum studiis & rebus honestis;  
Invidia, vel amore vigil torquebere.  Horat. Ep. l. 1. ep. 2.  The filling our Minds, and possessing our Hearts with serious holy Thoughts in the first place, as soon as ever we wake in the Morning, is an excellent Means to prevent those frothy vain Thoughts, which are apt to arise in empty Hearts: As, you know, the taking a good Draught in the Morning, is the way to keep out the Wind, which would offend and troubled an empty Stomach. When we first open our Eyes in a Morning (as a 
[o] Dr. Tho. Guodwin of the Van. of Thoughts. p. 32.  worthy Doctor does well illustrate this matter) many Vanities and Businesses stand like earnest Suitors, or as diligent Clients at Lawyers Doors, waiting to speak with our Thoughts, and ready to press and crowd in upon us: but let us speak with God first, and he will say something to our Hearts, will fix and settle them for all Day.  
The Morning is a special Opportunity to be carefully redeemed; and the rather to be redeemed, because by redeeming the Morning, we are likely to redeem the whole Day following. If a Watch or Clock be wound up well in the Morning, 'twill go right, and keep true all the Day after: So though winding up of our Hearts by devout Meditation in the Morning, will be a means of our regular Proceeding to the Close and End of the Day following. If we awake with God in the Morning, we are likely to walk with God all the Day long. Our doing God service in the Morning, will stand us in stead all the Day after: will engage and oblige us, dispose and incline us to keep a Decorum all the Day, and to do nothing unworthy of our Morning's Work.  
The serious Consideration of the Goodness and loving Kindness of God towards us, his Watchfulness over us, Protection, Preservation, Refreshment of us the very Night past; will make us study to render suitably to such a Mercy; and to live to him all the Day, who gives us, as it were, a new Life every Morning. Our labouring to get our Minds and Hearts, early and throughly poslest in the Morning, with quick and lively Apprehensions, and powerful, deep Impressions of the glorious, divine Attributes and Perfections, of God's Greatness, Holiness, Justice, Omniscience, Omnipresence, will keep us close to God and our Duty all the Day. Our being with God in the first place, as soon as we are up every Morning; this will season our Hearts, spiritualise our Affections, awe our Consciences, and be a means to regulate our Actions, and to sanctify our Employments, Carriages and Converses the whole Day following.  
Whereas if we neglect God in the Morning, God may justly leave us to ourselves all the Day after. If we venture to go into the World, before we have first go●● to God; we rashly rush into Danger, because we take not God along with us; whose Presence, Guidance, Grace and Strength, is our only Safety and great Security against the Malignity and Evil of the World. If we don't in the Morning, and Beginning of the Day, implore the divine Presence and Assistance, and beg God's Providence over us, Direction of us, and Blessing upon us: If we seek not God, before we seek the World, before we seek ourselves, we are likely to do nothing but miscarry in every Thing all the Day: We are apt to be caught in every Snare, to be overborne by every Corruption, and overcome by every Temptation: and therefore be sure to redeem the Morning-Season.   

The fourth Particular Opportunity to be redeemed.  
4. The Society and Company of the most Religious and Godly, is another Special Opportunity, to be presently laid fast hold on, and faithfully made good Use of.  
You have here an occasion of doing good, by your serious and savoury Speeches. Honest Hearts will presently close with them, receive and embrace them, entertain and accept them, and not slight and reject them, scoff and mock at them.  
Further; You have here an occasion of receiving good, from other's suitable and seasonable Discourses: you may be edified by their Gifts, profited by their Graces, quickened by their Affections, encouraged by their Examples, recovered by their Reproofs, directed by their Counsels, assisted by their Prayers, instructed, strengthened, and comforted by their Experiences. When you come in company with able, godly Ministers, or knowing, experienced Christians, you may put Cases, and have them resolved: propound Doubts, and have them satisfied: you may light your Candle by theirs: you may kindle your Coal at their Fire, and stay and warm yourself well before you go away. Godly Company is an Opportunity to be prized, and improved. Whenever you enjoy good Company, make the best of it. Let not carnal Bashtulness, nor a vain and worldly Heart (which is apt to seek idle and unprofitable Discourse) hinder and deprive you of the Profit and Benefit, which may be reaped by godly Society.   

The last Particular Opportunities to be redeemed.  
5. And lastly; The particular Seasons of practising and performing particular Duties; of getting and increasing, acting and exercising particular Graces; these have a special, commodious Fitness, for the doing, or receiving some particular Good, and ought accordingly to be embraced and improved by us.  
When we know a Person (a good Man especially) to be in real Necessity, and great Extremity, then is an Opportunity of exercising Charity, in giving liberally according to our Ability. When another has wronged and injured us, than we have gotten a good Occasion of exercising Charity, and showing Mercy, in free and full Forgiveness. When a Brother is fallen into Sin at any Time, than it is a Season to 
* Gal. 6.1.  restore such an one in the Spirit of Meckness. When any Person is flexible and tractable, yielding and pliable, being melted and mollified by an afflictive Providence, or moved and inclined to hearken to us, by Dependence on us, Expectation from us, or any Relation and Obligation to us; we have a fair Opportunity to deal with such an one, at such a Time, for the furthering of his spiritual and eternal Good.  
When any are cast upon Sick-beds, and are somewhat awakened and softened by God's Hand, than they are prepared for your Hand; you may the more easily work upon them. When any have newly received a Benefit from us, or hope to be shortly beholden to us, and so are ready to think well of us, and to take all well from us; then we may reprove, admonish, exhort them, with a comfortable Hope of happy Success, and good Effect.  
The Conscience of a Man is a nice and sullen Thing; and if it be not taken at fit Times, there is no meddling with it.  
And so likewise in respect of ourselves; when we have received any fresh Mercy from God, or are actually enjoying the Blessings of God, and tasting how good and gracious the Lord is, then is an Occasion of stirring up ourselves to Praise and Thanksgiving. When we lie under an heavy Affliction, than it is a Season of acting and exercising Faith, Repentance, Patience: a convenient Season for Self-Examination, sound Humiliation, earnest Supplication, and through Reformation. When we find a secret Cheerfulness of Spirit, than it is a Season to spiritualise our Joy and Gladness, to think upon God's Mercies, to recount his Benefits, to set forth the Praises of our Creator, Preserver, and Redeemer. 
* Jam. 5 13.  Is any merry? let him sing Psalms. When we find any Sadness growing upon our Spirits, than it is a Season to spiritualise our Sorrow and Sadness: to mourn and grieve for our Sins especially: to weep in secret for them, to confess and acknowledge them, and pray against them.  
Once more; When at any Time 
[p] We must not measure our Time by the length, but by the weight; not by its greatness, but by its worth. Let us not in azure our Days (as we do) by the motion of the Sun which we see, but by the shining of the Sun of Righteousness upon our Souls: not by the celestial Bodies, but by the celestial Inspirations.— As to the purposes of Holiness, and getting nearer to Heaven, one moment, when the Spirit of God is upon us, and strongly possesses our Mind with good Things, and breaths into us holy Affections, is worth many Hours, yea Days and Years when that is not with us, or doth not so powerfully incite us. D. Patrick's Diu. Arithm. p. 37, 38.  the holy Spirit of God, joining with the good Word of God, or concurring with the Providences and remarkable Works of God, does strongly work upon our Minds, and sweetly and powerfully move and stir our Hearts and Affections: When the Spirit instills any good Motions into our Souls, and kindles any good Desires in our Hearts, and kindly draws us on to holy Purposes and good Resolutions; This is a special Opportunity indeed: This is Temporis Articulus, the very Nick of Time, which must be taken on a sudden, or it's presently lost to our great Disadvantage. Do not fail to strike, while the Iron is hot. Step into the Pool, whenever the Angel stirs the Water. Launch out immediately, whiles Wind and Tide serve. When you feel any gentle Gale, spread open your Sail: This Wind blows when and where it listeth: You know not how soon this Wind may turn. Whenever the Spirit knocks, open the Door: 
[q] Rara hora, brevis mora. O si durâsset! Bernard.  you know not how soon he may have done, how quickly he may be gone. Delicata res est Spiritus Sanctus, says Tertullian; The Spirit of God is a nice and delicate Thing: it is soon offended, and quickly grieved. And therefore subject yourselves to the Working of the Spirit; and work with the Spirit, while the Spirit is at work: Gladly receive every Impression of this immediate, gracious, free Operator: Welcome every Suggestion, of this blessed Monitor: Let every Inspiration find thee, as the Seal does the Wax, or the Spark the Tinder. Kindly entertain all its Visits, and readily obey all its Motions: follow them home; don't check and quench them, stifle and smother them: Never suffer them to die and decay, to languish, and perish, and come to nothing. Do the Particular Duties, the Spirit calls you to: Get, and grow in the special Graces, which the Spirit is ready to beget and increase in you. Run freely and willingly, so soon as ever you feel and perceive that the Spirit draws you. If you don't stir when the Spirit moves, and act when it works; you may drive and chase away the Spirit, and so lie dull and dead, graceless, and helpless, and hopeless for ever.  
And thus I have opened and explained the Duty; and shown you particularly, both what it is to redeem the Time, and what the Time is that is to be redeemed.  
The Sum of all is briefly this; that our whole Life-time, and every particular Occasion afforded us in it, must (whatever it cost us) by all means be laid hold on, and improved by us, for the Glory of God, and our own and others spiritual Advantage.    

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

The Special Reason laid down in the Text.  
I Come now to the Grounds and Reasons of this Duty. There is a special Reason laid down in the Text. I shall first fully speak to that, and then I shall add some others to it. The Apostle here presseth Christians to redeem the Time, with this Reason or Argument, because the Days are evil.  
Now what is here to be understood by [evil Days]? Days are said to be good or evil (says 
[a] Bayne in loc.  Mr. Bayne) according to that which befalleth in them: As a good Time, when matter of Commodity or Merriment is in hand: and an evil Time, when the contrary. The Hebrews call those Days evil, which are full of Troubles and Dissiculties (says 
[b] Beza in loc.  Beza). Days are not morally evil: They are said to be evil, not inherently, but adherently, or concomitantly, by reason of any moral and sinful, or penal and troublesome Evil, that prevails and takes place within the compass of them.  
Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Evil of the Day (as Christ 
* Matth. 6.34.  calls it) is either General, or Special.   

The General Evil of Days or Times.  
1. The General Evil, is the Shortness, 
[c] Omnia ad quae gemimus, quae expavescimus, tributa vitae sunt. Sen Ep. 96.  Trouble and Misery which does accompany the Time of this Life. Of this Jacob speaks: 
† Gen. 47 9  Few and evil have the Days of the Years of my Life been. In this sense (says 
[d] Dies malos duae res faciunt, miseria hominum & malitia, etc. Istos putros qui nascuntur interrogemus, quare à ploratu incipiant, qui & ridere possunt. Nascitur, & statim plorat: post nesc●o quet dies ridet. Quando plorabat nascens, propheta suae calamitatis erat. Lachrymae enim testes sunt miseriae. Nondum loquitur, & jam prophetat in labour se futurum, in timore. August. in Text. Hom. 10. inter 50.  St. Austin) the Days were ever evil since Adam? Fall, because Mankind has been subject to Misery ever since. Let us ask the Children newly born, says he, why they begin with weeping, that are capable of laughing. The Child is born, and cries immediately: he laughs not till I know: not how many Days after. By crying as soon as it came into the World, it became the Prophet of its own Calamity. Its Tears are the Witnesses of its Misery. Before it is able to speak a Word, it foretells the manifold Labours and Sorrows it is born to go through in this World.  
We may likewise reckon into the general Evil of Times and Days, that 
[e] Dies mali unt, id est, tempus hujus vitae plenum est tentationibus amp; laqueis peccatorum. Estius in loc.  common Wickedness which is to be found in the World in all Ages of the World. No Time or Age, but may be denominated evil, from the 
[f] Mali sunt, non à temporis vitio, sed hominum qui in tempore vivunt, Id. ib Non suá naturá: sed propter hominum malitiam, quae in iliis grassatur. Sunt igitur mali, i. e. peric●lorum ab impits hominibus plem. Zanch. in loc.  evil Men and evil Manners thereof.  
2. The particular Evil of the Day, is, when any special Evil takes place in such a Time: And thus we must understand the evil Days in the Text, of some Particular Evil that reigned in them; because it is spoken with an Eminency of those Times.  
Now the Evil of those Times was threefold; There was the Evil of Error: the Evil of Looseness of Life and Manners: and lastly, the Evil of Persecution.   

The first Particular Evil of the Apostles Daics, and ours.  
1. The Evil of those Times stood in the Errors and  Doctrines, which were vented and broached in the Church, and began to spread like a Gangrene. That which made those Days Evil, was, the great Danger from Seducers, by reason of their 
* E●h 4.14.  slight and cunning Craftiness, whereby they lay in wait to deceive: Lay in wait, as a Thief to rob; or as a Fowler, to take silly Birds: and 
† 2 Pet. 2.3.  made Merchandise of People with feigned Words: And by good Words and fair Speeches, by plausible Pretences and Discourses, deceived the Hearts of the 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 16.18.  Simple, of easy and seducible Persons, That which made those Days evil was, those 
(*) 2 Pet. 2.1.  damnable Heresies, slily brought in by false Teachers: and the 
(†) 2 Pet. 3.17.  Error of the Wicked (as it is called by St. Peter). Such Error in Judgement, as disposed Men to Wickedness in their Conversations.  
Now this Evil of Error, is to be found in ours, as well as in the Apostles Days. The Times we live in, are Times of Seduction, erroneous Times. What a strong Head has Atheism gotten in this our Land, in these our Days! God governs the World now by Wisdom, which might sufficiently convince Men of his Deity: But because there are now no more visible sensible Appearances of his Power in the World, in the immediate exemplary Punishment of Sinners, therefore they fear and acknowledge him no more. And how doth Atheism in Life and Affection lead too too many to a radicated Atheism in Judgement and Opinion? How many of the Gentry of this Nation are miserably tainted and poisoned with it? So that our Nation comes far short of the State and Condition of the Heathen Rome, which Cicero thus describes; 
[g] Pietate, ac Religione, atque hâc unâ Sapientiâ, quod Deorum immortalium numine, omnia regi, gubernarique perspeximus, omnes gentes nationésque superavimus.  In Piety, and Religion, and in this one piece of Wisdom, that we have known and acknowledged that all Things are ruled and governed by the Power of the immortal Gods, we have excelled all Nations and People in the World. How far are we this Day from deserving such a Character as this?  
When Atheism, Socinianism, Arminianism, Antinomianism, Quakerism, Popery, have broke in like a Flood: when Errors and Heresies have made such an Inroad upon us, and spread so far and wide among us: When so many so boldly deny the Providence and very Being of God, the Immortality of the rational Soul, and a Life and State of Retribution in another World; the Divine Authority, Perfection, and Perspicuity of the sacred Scriptures, the eternal Duration of Hell-torments, the Divinity and Satisfaction of our Saviour Christ, the divine Institution of the Lord's-Day; deny the Necessity of the Moral Law, disown Original Sin, and any such Thing as Special, Effectual, Discriminating Grace, infallibly securing the Event as to the Elect: assert Perfection, contend for Papal Infallibility, plead for Idolatry, and gross Superstition; and design, and endeavour, and hope to make Popery become the Religion of the Nation; it concerns you surely carefully now to redeem the Time.  
The Evil of Error mightily prevails in these our Days. Seducers and Impostors are subtle and industrious; and Error is of a catching, spreading Nature: therefore (as St. Paul said to the Corinthians) 
* 2 C●r. 11.3.  I fear, lest by any means, as the Serpent beguiled Eve through his Subtlety, so your Minds should be corrupted from the Simplicity that is in Christ. Take heed that the Leprosy get not into your Head: (In that case, you know, the Priest was to pronounce a Man 
† Levit. 13.44.  utterly unclean.) That Error take not Possession of your Mind, for that is the Eye, the leading Faculty: and it it slip into the Mind, and Judgement, it will steal and creep into the Conscience, and that is so active a Faculty, that it will engage all. O do your utmost and best endeavour to keep yourselves clear and free from the foul and infectious Errors of the Times you live in. 
‖ 2 Pet. 3 17.  Beware, lest ye being led away with the Error of the Wicked, fall from your own Steadfastness.  
1. Be not too credulous. 
(*) 1 Joh. 4.1.  Believe not every Spirit: not every one that pretends to a Spirit of Truth, acting and breathing in him. Now the Air abroad is so pestilentially infected, take heed what Air you suck in. be very wary what Money you take, since the Markets are so full of adulterate Coin.  
2. Be careful to avoid the Meetings, and to shun the Society of Seducers. From 
(†) 1 Tim. 6.5.  Men of corrupt Minds, and destitute of the Truth, from such withdraw thyself: Don't venture to keep them Company, and to take their Breath, who have the Plague of wicked Error upon them, and whose Converse is Death, and the eternal Ruin of your Souls. Forbear to hear their Discourses, or to read their Writings. You are bidden indeed to 
(‖) 1 Joh. 4.1.  try the Spirits: that is, to try all you hear; but you must not be bold to hear all, when you can shift it. The Wise Man forbids that; 
* Prov 19.27.  Cease, my Son, to hear the Instruction that causeth to err from the Words of Knowledge. Remember the sad Event of Eve's Rashness, in venturing to listen to the Discourse of the Serpent.  
3. And that you may be the better secured from Error, labour to get a good Understanding of your Catechism: to be well grounded in the Principles and Essentials, and settled in the radical sundamental and practical Truths of Religion, and throughly acquainted with the Necessaries to Salvation. Do not stick to say with 
[h] Fateor me Catechismi descipulum.  Luther, I confess, I am still a Learner and Studier of my Catechism. Learn it yourselves, and teach it your Children and Servants, understandingly.  
The want of People's being well instructed, and throughly grounded in the Principles of Religion, is a great 
[i] If this Duty of Catechising be neglected, we may preach our Lungs our, if we will, but which little Effect; When we have spent all our Wind upon the Ears of our People, their Hearts will be still apt to be carried away with every Wind of Doctrine. Ep. Hali's Peacemaker. p. 202.  Reason of the many Errors that have been so rife in these late Times. Men have not lain fast in the Building, upon the Foundation; and therefore it is, that they have so easily been tumbled up and down like lose Stones. Converse with your Catechism.  
4. And confirm your Belief of the Divinity of the Scripture, by getting rational Evidence, and an inward Sense and Experience of it. And search, and study the Scriptures; and compare the Doctrines taught by Men with the Word of God, and try and examine them by that Rule.  
5. Again; Beg the Spirit of Truth, to lead and guide you into all necessary Truth. As it is not a strong Constitution that will secure you from the Plague, so it is not your best Parts that will preserve you from the Infection of Error, if the Spirit of God do not keep and protect you; if the Spirit of Christ, the Spirit of Truth withdraw from you.  
6. Add to all, your earnest Endeavour to get your Hearts 
* Rom. 12.2. Heb. 13.9. 2 Pet. 3.17, 18.  renewed, and seasoned, and 
* Rom. 12.2. Heb. 13.9. 2 Pet. 3.17, 18.  established with Grace; which will prove an excellent Preservative, a sovereign Antidote and Defensative against the Contagion and Infection of Error. Any Error will easily slip into an ignorant, uncatechized Head; and an unmortified, unsanctified, ungràcious Heart. The 
† 2 Tim. 3 6.  silly Women, that were led captive, were such as were laden with Sins, led away with divers Lusts. So they were 
‖ Judas vers. 4.  ungodly Men, who turned the Grace of our God into lasciviousness, and denied the only Lord God, and our Lord Jesus Christ. They that walk in lose Garments, soon take Wind: Lose Lives will gather in and breed lose Principles. If you don't take in sufficient Ballast of Grace to settle you, you will be tossed to and fro, and carried about with every Wind of strange Doctrine. If you want a good Bias of Sincerity for God, carnal Interests and Ends will easily misled you. If you be devoid and destitute of Grace, you will be proud and conceited, rash and unwary, you will never distrust yourselves, you will never weigh and consider Things well before you take them up. Want of Grace, will also breed an Itch of vain Curiosity in your Minds, and cause you to linger and hanker after Novelties. Further; your depraved Wills will have a malign Influence on your Understandings; and your carnal Affections will too often bribe and pervert your Judgements: so that whatever your Wills and Affections are vehemently set upon, must be allowed by the Authority of your Judgements, and secretly, if not openly maintained and pleaded for. Those various Opinions about the Chief Good, might arise and proceed from their Over-affection to some created and inferior Good. Your foul Stomach will infect your Brain: your unsound Heart will cause a corrupt Head. And an ill Life will engage you to entertain and take up such corrupt Principles, as may favour and foster your Viciousness, give allowance and countenance to your Wickedness. Your Sin will become the Root of Error. If you be loath to be ruled by the Laws of Christ, you have a Temptation from your own Lusts to turn to Antinomianism. As Luther said, that Every Man had a Pope in his Belly; So, every wicked Man has an Heretic in his Breast. And let me moreover tell you, that without Grace you will never taste and savour, relish, love and like the Truth; or have any sensible, sweet, experimental Knowledge of it, which may engage and keep you close to it. The Truths of God are so suitable to a gracious Heart, that it quickly closeth with them: But the Errors of the Wicked are slatly against such and such practical Impressions upon the Soul of a Christian. A gracious Person has a good Complexion and Constitution of Soul, which disgusts and disrelisheth whatsoever is contrary to it. And therefore many an Error lies but unevenly and untowardly in a good Man's Mind, when presented to his Thoughts; And when an honest-hearted Christian hears some Sermon or Discourse that is erroneous; though he be not able handsomely to detect, and logically to lay open the Nature, and Danger of the Error; yet it goes against him; he cannot down with it; he finds a strong Antipathy against it, he has (not by Inspiration, but by real 
[k] See Mr. Baxter's Unreason. of Infid. His 2d Discourse there, on 1 Joh. 5.10. p. 116, 117, 127; 128, 158, 161.  Impression on his Soul) a Witness within himself against it; an inward Sense, that disapproves it; a new Nature, that nauseats, rejects, and rises against it. Just as the Sea, by the Strength of its Nature, casts up, works out, and purgeth itself of those Straws and Sticks, that Filth and Dirt, that Frippery and Trash, which flowed into it with the Riverwater. And therefore get a Principle of Grace into thy Heart, as ever thou wouldst keep Error out of thy Head. And be sure to 
* 1 Tim. 1.19.  hold a good Conscience, that you may be able to hold the Doctrine of Faith, 
† 1 Tim. 3.9.  Hold the Mystery of the Faith in a pure Conscience: Like heavenly Manna, let it be kept in a Pot of pure Gold.  
By all means labour to be 
‖ Tit. 2.2.  sound in the Faith; and 
(*) 2 Tim. 1.13.  hold fast the Form of sound Words: Resolve, by the Help of God, to 
(*) 2 Tim. 1.13.  hold it fast against all Temptations to let it go: Hold it fast in Faith and Love: Let the Grace of Love even glue you to the Truth, and constrain you to a firm Adhesion to it. 
(†) 2 Thess. 2.10, 11.  Receive the Love of the Truth, that you may abide in the Truth, and may not be given over to strong Delusions, to believe a Lie.  

(‖) Judas 3.  Contend earnestly for the Faith, which was once delivered unto the Saints. Vigorously oppose fundamental Errors, such as directly, or reductively, expressly, or by necessary Consequence, destroy the Articles of our Faith. Contend for fundamental Truths: for these especially, and most earnestly; but not for these only. Contend for all Truth; (All Truth is valuable) for the least Truth: The very Parings and Filings of Gold are precious. Contend as well for that, which is not acknowledged to be necessary to Salvation; as for that which is accounted commonly and ordinarily necessary, though not with an equal Contention. We are chief to look to the Foundation, or else the House will certainly fall: But yet we must look to the Tiles of the House too, or else the Rain will beat into the House, and in time the very Foundation may rot, and moulder, and perish. If we neglect those Truths which are not fundamental, we may in Time be brought to neglect Fundamentals themselves.  
Yet in smaller Errors be content to bear what you cannot cure. Very good Christians may have (as it is said of St. Cyprian) naevos in candido pectore; here and there a Mole or Mark in otherwise a fair and clear Breast. Very honest Hearts may have some lighter Errors in their Minds, some Mistakes or other in their Judgements, which ought to be prudently tolerated, rather than brotherly Peace and Union be broken and violated, or Christian Love and charitable Affection be withdrawn and alienated. Wisely and carefully distinguish between those Differences in Opinion, which are as the striving of one Israelite with another (which is the Lord 
[p] Advanc, of Learn. l. 9 p. 473.  Verulam's elegant Comparison) and those pernicious damnable Heresies, which are as the fight of an Egyptian with an Israelite: You must, with Moses, be mild and gentle, fair and peaceable in dealing with the former; but sharp and severe in oppugning and suppressing the latter.  
Take care that you yourselves done't desperately fall into the gross and grievous Errors of the Times you live in: And take all Opportunities, according to your Abilities, to inform and instruct, to gain and win and bring over the erroneous and incredulous, to the 
* Tit. 1.1.  acknowledging of the Truth, which is after Godliness.  
That is the first; Redeem the Time, because the Days and evil: Days, in which dangerous Errors and false Doctrines are vented and propagated.   

The second Particular Evil of the Apostles Days, and ours.  
2. The Evil of the Apostles Times stood in the vicious and wicked Lives of scandalous Professors of the Gospel.  
The Days are Evil; that is (says 
[m] Dies malos esse dicit, h. e. omnia scandalis & corruptelis esse plena, ut difficilè sit pios manere illaesos. Calv. in loc.  Calvin) all Things are full of Scandals and Corruptions: insomuch as it's hard for those that are good to be kept free from hurt, to be preserved untainted with the Infection of the Times.  
And in this Sense, the Days we live in, are evil Days too.  
The present Age, is an ungodly Age. 
† Matt. 24.12.  Iniquity everywhere abounds. Great and gross Irreligion and Profaneness, extreme Looseness and Licentiousness, boundless Sensuality and Voluptuousness, immeasurable Gluttony and Drunkenness, beastly Wantonness and Uncleanness, prodigious Pride and Haughtiness, bitter Animosity and Revenge, malicious Slandering and Backbiting, rash and uncharitable Judging and Censuring; Lying, Swearing, Subornation, Perjury, Cursing, Sabbath-breaking; Unthankfulness, Unfruitfulness, Want of Humiliation and Reformation under Variety of sore and severe Judgements, Carelessness of God's Providences, Contempt of his Word and Ordinances, Abuse of his blessed Spirit, Playing and Drolling with Scripture, Mocking at Religion, Scoffing at Holiness, and Enmity against Purity and the Power of Godliness, are now rife and common, the reigning and crying Sins of this Land and Nation.  
Now what should we do, to make a good Use, and due Improvement of such evil Days as these? I answer;  
1. Are the Days thus evil? let us then, in a right manner, be troubled at the Evil of them. It is said, that 
* 2 Pet. 2.8.  righteous Lot, dwelling among the filthy Sodomites, in seeing and hearing, vexed his righteous Soul, from day to day, with their unlawful Deeds. [He] vexed [himself;] was active in it. Saint Peter expresses more in this than in the former Verse (as Calvin observes) to wit, that Lot did 
[n] Nempe quòd voluntarios cruciatus justus Lot subierit, Calv. in loc.  voluntarily and willingly afflict himself: He did it freely; he was not forced to it. He [vexed] himself; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'Tis 
[o] Est Metaphera à to●mentis ducta. Gethar. in loc.  a Metaphor drawn from Torments, (says Gerhard) 
[p] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Rich Man being in Torments, Luke 10.23.  The same Word is used to set out Hell-Torments. This good Man continually tortured and tormented himself: He lived a grievous painful Life; labouring no less, than if he had lain upon the Rack. It was a kind of Hell upon earth to him, to see and hear such Things among them. They gave him Ground and Cause enough of Trouble and Grief, by their Impieties and Impurities; and his righteous Soul could not but work upon that Matter, and vex and afflict himself therewith.  
The gross Wickedness of ungodly Men, is contrary to the gracious Temper, and new Nature of a good Man: and therefore he is no more able to bear it, than the Stomach can bear that which it nauseates. As a musical Ear will be offended with any harsh Sound; So Sin grates upon a godly Man, and is a Discord to him. At his new Birth there was implanted in his Nature a true Zeal to the Cause and Interest of Righteousness and Goodness in the World: an inward Sense of its Beauty, Excellency, and Usefulness in the World: and a clear Conviction, and strong Apprehension of the Vanity, Unprofitableness, and Mischievousness of Sin in the World. The righteous Man has a real Dislike of, a mighty Prejudice, and inward Antipathy against Sin, as Sin: He hates Sin, and loves Holiness hearty, wherever he finds it; and really wishes that there were no such Evil as Sin in the World. He is of another Spirit than wicked Men are: of a better Constitution, of a purer and more refined Temper. His new Nature and Disposition is directly contrary to that which is evil: and therefore, whenever he sees it, wherever he meets with it, it is a Vexation and Torment to him.  
So holy David seriously laid to heart the Sins of others, was deeply affected with them, and heavily afflicted for them. 
* Psal. 119.53.  Horror hath taken hold upon me, because of the Wicked that forsake thy Law. 
‖ Verse 136, 139.  Rivers of Waters run down mine Eyes, because they keep not thy Law. 
† Verse 158.  My Zeal hath consumed me; not because I have Enemies, and these Enemies despise me; but, because mine Enemies have forgotten thy Words. I beheld the Transgressor's, and was grieved; because they kept not thy Word. 
(*) Psal 69.9.  The Zeal of thine House hath eaten me up; and the Reproaches of them that reproached thee are fallen upon me. When he was in Trouble, he testifies his Sorrow for the Reproaches that fell upon God, as if he himself had been reproached. And the Prophet Jeremy could say; 
(†) Jer. 13.17.  My Soul shall weep in secret Places for your Pride. And the Saints in Jerusalem are described to be 
(‖) Ezek. 9.4.  Men that sigh, and that cry, for all the Abominations that be done in the midst thereof. And you know St. Paul is very famous for this Affection: In the case of the incestuous Person he wrote unto the Corinthians 
[*] 2 Cor. 2.4.  with many Tears, out of much Affliction and Anguish of Heart. I fear, lest when I come again (says he) my God will humble me among you, and that I shall bewail many which have sinned already, and have not repent of the Uncleanness and Fornication, and Lasciviousness which they have committed: 
[†] 2 Cor. 12.21.  
* Phil. 3.18.  Many walk (says he) of whom I have told you often, and now tell you, even weeping, that they are the Enemies of the Cross of Christ.  
1. O that it might be thus with every one of us: Let a Time of others Sin, be the Time of our Sorrow Let it greatly trouble us, to see our good God wronged, our heavenly Father abused, and his holy just and good Law broken and violated; To see the Gospel dishonoured, and Religion discredited: To see Satan pleased and honoured, and his Kingdom strengthened and advanced by the Wickedness of the Wicked: To see the precious Souls of Sinners hazarded and endangered by their own wilful Sin and Wickedness: To observe rarional Creatures living like mere brute Beasts; Baptised Christians acting like very Devils incarnate: To find Men rebelling against Light, resisting a Reproof, loath to be reclaimed, hardened in their Sin, and hating to be reform: To see so many Fools and Madmen besotted and bewitched, cruel to their own Souls, and Enemies to their own Peace; refusing all Helps of Health and Cure, contemning the Means of their Recovery, fond of a Disease, in love with Slavery, devoted to their Enemy, courting their own Misery and Calamity, choosing Death rather than Life, eternal Life; walking apace in the broad Way that leadeth to Destruction, running on in the Way to Hell, the Way that goeth down to the Chambers of Death: To behold so many stabbing themselves to the very Heart, greedily swallowing their own Poison, running into Pest-houses and infected Places, drowning themselves in Destruction and Perdition, and casting themselves into intolerable, eternal, unquenchable Flames.  
2. And let us moreover mourn to see so much Hurt and Misohief done in the World by others open Sin and Wickedness: To see Sin become so fashionable and creditable: To behold so many corrupted and infected, hardened and confirmed in Sin and Wickedness, by the ill Examples of lose Livers and vicious debauched Persons: To discern the heinous, provoking Sins of notoriously wicked Persons, hastening and pulling down Judgement after Judgement upon the Land of our Nativity, and the Places of our abode: To see Sin spread, this spiritual Plague increase, and a Cloud of divine Wrath and Judgement gathering, and growing thick and black, and hanging over our Heads, ready to drop and shower down upon us. Let us be so public spirited, as to be troubled, exceedingly troubled, that so much Mischief, public Mischief, should be done by others Sins: That so many should be drawn into Sin, or brought under Suffering, by the common and open Wickedness of the Wicked.  
3. Farther yet; Let it be a Thing very grievous to us, to meet with a Sort of Men, who instead of perplexing and tormenting themselves with the Sins of others, do please and delight, recreate and refresh themselves with the Sins of others; Do tempt and entice them into Sin, and hearten and harden them in their Sin: Who are so far from troubling themselves at others Sins, that they 
* Rom. 1.32.  do the same, and have pleasure in them that do them: Who make themselves merry with those Sins which make the Land mourn; That will laugh at Lewdness, and make a mock at Sin, and hear the Relation of another's Wickedness with an inward Tickling, and secret Delight; As if the Reproach and Dishonour of God were a very good jest, and the eternal Damnation of immortal Souls were a Thing fit to make sport with.  
4. Once more; Let it make our very Hearts ache, to take notice-of some, who instead of vexing themselves with the unlawful, ungodly Deeds of the Wicked; do daily vex and afflict themselves with the lawful and godly Deeds of the Righteous: Who miserably trouble and torment themselves with the Goodness and Holiness, and not with the Vileness and Wickedness of others: Who storm at others Strictness, and fret and fume at others Forwardness in the Way of Holiness; and are mad at heart, that any that live among them refuse to run with them into all Excess of Riot: To whom the very Presence and Company of a good Man is oftentimes as offensive and troublesome, as would be the visible Appearance of the Devil among them: Who hearty vex to hear at any Time any serious, savoury, good Discourse from them; and are tormented before their Time by the gracious Lives, and good Conversations of serious, conscientious Christians.  
5. And after all; Let it be no small trouble and grief to us, to find so few troubling themselves with such Matters as these. That Men, too generally, should only regard themselves, and mind their own Bags, and Backs, and Bellies, and Bodies; and feel nothing but that which touches their outward Estates, and nearly concerns their worldly Interests; but wholly neglect and disregard the Cause and Interest of God and Goodness in the World. That so many, so patiently, can see, and hear, and bear any open and common Wickedness; and if they can be respected themselves, matter it not much tho' God be dishonoured: So they themselves be pleased, care little or nothing though God be displeased: and if they themselves can but get gain, let God and Religion lose what they will for them. That Men should count it a piece of overmuch Righteousness to take any notice of others Faults; and think it enough to cry God mercy for their own Sins, without afflicting and tormenting themselves with the Sins of others. That Magistrates should be so little sensible of daily Affronts done to God. That Ministers should see their Flocks running on to Destruction, and have no more Bowels of Compassion. That Masters of Families should not at all lay to heart their Servants Offences, and frequent Trespasses against their heavenly Lord and Master. That Parents Hearts should even ache again, if any little Hurt or Illness come to their Child's Bodies; and their Bowels never yearn at all, though mischief and Misery, through Sin and Iniquity, fall upon their Souls to all Eternity. That Men should kindly do their Neighbours any friendly Offices in Civil Matters; relieve them, if in Want; visit them, if they be sick; pull out their Ox or Ass, if fallen into the Ditch; and if their House be on Fire, presently run and help to quench it: and yet-never be affected with the sad and lamentable shiritual Estate of their Neighbours. That Men should see and suffer those about them to make Shipwreck of a good Conscience, to lose their Peace, lose Heaven, lose their God, lose their Souls; to be just falling into Hell-fire; to grow violently sick of the Plague of the Heart; to die in their Sins before their Eyes, and perish in their Iniquities before their Faces; without fetching one Sighs, or dropping one Tear for them, or speaking one Word to them, or lending a seasonable Hand to help them. How ought they to be ashamed, that can be passionately affected in other Matters; and yet have no Passion, no Trouble, no Tears, for the common and dangerous Sins of the Times and Places in which they live, and to which they belong? Let us be affected with their Want of Affection upon so great and urgent an Occasion.  
Are the Days evil, in respect of evil Men, and their evil Manners? let us be troubled at the Evil of them. That's the first.  
2. Are the Days thus evil? Let us then see that we be not made worse by them. Let's 
* Eph. 51.11.  have no Fellowship with the unfruitful Works of darkness (as the Apostle adviseth) 
† Philip. 2 15.  Let's be blanieless and hurmless, the Sons of God, without Rebuke, in the midst of a crooked and perverse Nation (as the same Apostle exhorteth) Where you see the Apostle argues from the ill Quality, and bad Condition of those among whom they conversed: for (as 
[p] Erant enim eo tempore mores Judaeorum & Gentium non conversarum ad Christum corruptissimi. Grotius in loc.  Grotius observes) the Lives and Manners, both of the Jews, and unconverted Gentiles, were at that Time exceeding corrupt.  
And here the Argument holds these two Ways;  
(1.) It concerned the Philippians to be sincere and upright, 
[q] Quod agerent inter maloi, qui pro animi sui pravitate etiam bene facta criminarentur. Estius in loc.  because they lived with such wicked Persons, who were ready to slander that which was good; and therefore would be sure to aggravate that which was bad. So Estius. And this same Duty greatly concerns ourselves this Day, for the same reason.  
(2.) It behoves us to be careful of our Conversation, in the midst of a wicked and adulterous, a crooked and perverse Generation, 
[r]  nihil ab illis malitioe & pravit at is nobis affricars sinamus. Zanchius in loc.  that we ourselves be not corrupted and depraved with the evil Manners of those among whom we live. So Zanchy upon the Place. Let's be careful to avoid all Occasions of Sin, and to resist all Temptations to tlie Sins, which reign and abound in the Times and Places wherein we live. Though we dwell among the Wicked, let's not communicate in their. Sin, nor give any countenance to their Wickedness: But beg and use God's Grace and Help, implore and employ the divine Strength, for the overcoming and conquering the Temptations both of Men and Devils: And hearty bless God, that we are not left and forsaken of God, and given up to the reigning Sins and Vices of the Times. Let's not be conformed to this World; to the evil Customs and vicious Manners that generally prevail and take place in it; nor follow a multitude to do evil. If never so many should stab themselves at their very Hearts, or drown themselves in the Thames, or sore their Houses with their own Hands to consume and destroy themselves; would this induce any wise Man to do the like? Why then should any offer to 
* 1 Tim. 6.9.  drown themselves in destruction and perdition, to throw themselves into Hell-fire, and to cast away their Souls for ever, because many others do so? When Vice grows into Fashion Singularity is a Virtue. When Sanctity is counted Singularity, happy is he that goeth in a Manner alone; and walks unweariedly in the holy Path, though he has but few to bear him company in the narrow Way to Heaven. Though the common Vote should go against us, yet, with holy 
* Josh. 24.15.  Joshua, le us be singular in our virtuous Choice and ploughs' Resolution, Let us, with Noah, be upright, and walk with God, even when 
† Gen. 6.12.  all Plesh have corrupted their way. Let us, with Lot, be righteous even in Sodom; and keep our Garments underfiled and unspotted with the Flesh, even in a Sink of Sin and Uncleanness. Let's use all possible Arts and Means, to retain our Healthfulness in a very bad and corrupt Air: to keep the Spark of Grace alive in the very midst of the Ocean: to preserve and maintain a gracious Disposition in the mids of a Deluge of Temptation. Let us labour to be like Fish, sweet and fresh in salt Water: like Pearls or Jewels, sparkling in a Dunghill: yea, to be like the Sun, shining upon a Dunghill; whose pure Rays and clear Beams are no way polluted with the Filthiness of it. Let's endeavour to be righteous among the Unrighteous, and zealous among those that are careless and negligent of God and Religion: And let the Coldness of the ambient Air. without, not extinguish or weaken, but fortify and strengthen our supernatural Heat within. Though we live in bad Times, yet let's keep ourselves free from the Evil of the Times. And the freer we keep and preserve ourselves from the Taint and Infection of the common Corruption, we shall the more notably reprove and condemn, discourage and discountenance the reigning Sins and abounding Vices of the Times we live in. Though we be in the World which lies in Wickedness, yet let us not be of the World; but pray to God to keep us, and endeavour to keep ourselves 
* Joh. 17.15.  from the Evil of the World.  
Let not us be the worse for these evil Days, for if we be made worse by them, we shall also make them worse. Let our Care and Endeavour be, to be good in evil Days: and as the Evil of Sin abounds, let us increase in Holiness. Farther;  
3. Let us labour, as to be good, so to do good in evil Days: As to be good ourselves, so to make others good in the worst Times that can be: By a holy and exemplary Conversation to be instrumental to their Conversion; and, if it be possible, a Means effectual to bring the very Worst and Wickedest home to God. In the 
† Phil. 2.15, 16.  midst of a crooked and perverse Nation, let us shine as Lights in the World, holding forth the Word of Life. By our virtuous Lives adorned with excellent Actions, let's shine as so many Stars before them: and be as so many Lights set up in Towers, to direct others how to steer aright their Christian Course, and safely to arrive at the Port of eternal Rest, and the Haven of heavenly Happiness. Let us pity and pray for those who pity and pray not for themselves: let us exhort, admonish them; rebuke, reprove them; and 
‖ Judas 23.  save them with Fear, pulling them out of the Fire. Let us labour in this manner to make the evil Men of the Times as much better as we can.  
By way of Motive, Consider seriously these three Things.  
Mot. 1. That if we grow bad in evil Times, we can fetch no excuse from the Times for our Sins. Men are apt indeed to translate the blame of their own Actions upon the Times and Places in which they live. 
[s] Intelligas tua vitia esse, quae put as renum. Non ego ambitiosus sum, sed me more aliter Romae potest vivere. Non ego fumptuosus sum, sed Vrbs ●psd magnds impensas exigit. Quid nos decipimus? non est extrinsecus malum nostrum: intrà nos est, in visceribus ipsis sed t. Seneca E0. 50.  Seneca complains of some, too ready to do so in his Days: that would argue, and plead thus for themselves; I am not ambitious, but no man can live otherwise in Rome. I am not extravagantly sumptuous, but the City enforces great Expenses: it is costly and chargeable living in the City. But why do we deceive ourselves (says he)? This Evil is not from any Cause without us, it is within us, it is seated on and sticks in our very Bowels.  
If our Minds and Hearts were well disposed, and rightly inclined; Temptations would prove like Fire falling upon 
[t] Nec interest ex quàm magna causa (ira) naseatur, sed in qualem perveniat animum. Sic ignis non refert quàm magnus, sed quò incidat: nam etiam maximum solida non receperunt: rursus arida, & corripi facilia, scintiliam quoque fovent usque adiacendium. Seneca Ep. 18. in sine.  uncombustible Matter.  
Evil Times and Places are indeed an Occasion of Sin; but the Cause is, our own Hearts and Wills. If we would carefully watch over ourselves, and above all keep keep our Hearts, we might keep ourselves 
* Jam. 1.27.  unspotted from the World, in the corruptest Times and Places; as well as others, recorded in Scripture for our Example and Encouragement, have done before us. The Badness of the Times (as 
[u] Of the Decelifulness of Man's Heart. p. 157.  Mr. Dyke, occasionally citing my Text, notes well upon it) did not serve with St. Paul for a Cloak to excuse our Conformity to the Times,— but as a Spur to excite us to be so much the more careful of ourselves, not to be swayed with the common Stream.— And good reason have we (says he) to make this use of the Corruption of the Times; for, if the Air be generally infectious, had we not need to be so much the more strict in our Diet, and careful in the use of wholesome Preservatives? Surely (as the same Author adds) the worse the Times are, the nearer grow they to their End; and therefore so much the more apprehensive aught we to be of the Occasions of good, because the Day, in which only we can work, is declining apace, and that fearful Night approacheth, wherein none can work.  
Consider,  
Mot. 2. It will be our high Praise and Glory, to be religious and holy, when the Times are profane and ungodly: To be good Husbands in redeeming the Time, when others are prodigals round about us. 
[i] Sicut gravior is culpae est, inter bonos bonum non esse, it a immensi est praeconit bonum etiam inter malos extilisse. Greg. l. 1. Mor. c. 1.  As it's a great Sin to be bad in good Times, so 'tis an admirable Virtue to be good in bad Times. It is not so praise worthy to be good in good Times, and among good Persons: But to resist the Stream of evil Times and Persons, to tug hard against Wind and Tide; to resolve to be good, and to endeavour to do good, against all Opposition and Discouragement whatever: Not to follow others in any sinful Ways and Courses; but to tread contrary, and to become Examples of Virtue to others; this will tend to our great Commendation. He that can be strict among lose Livers, holy among most profane Persons, chaste among the lascivious, 
[x] Hoc multò fortius est, ebrio ac vomitante populo, siccum ac sobrium esse. Seneca Ep. 18.  sober among Drunkards, modest among impudent Railers, just among Defrauders, heavenly among Earthworms; He is an excellent Person indeed: He deserves an Ecce to be put upon him: We may say of him, as our Saviour said concerning Nathanael, Behold an Israelite indeed! 
[y] Non mediocris titulus virtutis est, inter pravos vivere bonum, & inter malignantes innocentiae retinere candorem. Bern, form. 48. in Cant.  This sets off the Righteousness of the Righteous, and makes it more conspicuous and glorious.  
Mot. 3. Consider thirdly; That our Redeeming the Time in this manner, is the only way to make the Evil Days better. The Reforming and Amending ourselves and others, is a proper means to alter and rectify the Times. The freeing both ourselves and others from the Evil that is in any of us, will surely free the Times from the Evil that is in them. Our Sins are they that make the Times to be every way so bad as they are. Our aggravated Sins are the greatest Evil of the Times; And the Evil of Sin draws all other Evils along with it: and therefore remove the Evil of Sin, and the Times will quickly be every way well amended.   

The Third Particular Evil of the Apostles Days, and in what Degrees of Ours.  
3. The Evil of the Apostles Times stood also in Persecution, which was hot then, and like to grow hotter. Those Days were Ecelesioe dies Caniculares, (as Tertullian calls them) the scorching Dog-Days of the Church. The Apostles were forbidden to preach in the Name of Christ; and Christians were prohibited to name the Name of Christ. Then it was perilous for any Person to profess himself a Christian. 
[b] Tertul, Apolog. c. 2.  The Confession of the Name, was enough to make Men the Objects of a public Odium, without any Examination of the Crime. 
[c] Ibid. c. 3.  Only the Name did precondemn a Sect unknown, and an Author of it whom they were ignorant of; because they were nominated, not because they were convinced. 
[d] De vestris semper aestuat carcer:— Nemo illic Christ sanus, nisi hoc tantùm. aut si & aliud, jam non Christianus. Ibid. c. 44.  If you should have searched their Prisons, you should have found them filled with Malefactors only of their own Religion: you could not have seen a Christian there that was a Criminal, unless it were only on this Account, that he was a Christian. But (as 
[e] Ibid. c 2. Nunc igitur sinominis odium est, quis nominum reatus? quae accusatio vocabulorum? c. 3.  Tertullian argues excellently in his sinewy Apology) if Christian be a Name of no Crime, 'tis ridiculous to make a Crime of the mere Name. Yet the Heathen (as he remarks there) 
[f] Bonus vir Cajus Scius tan●ùm q●òd Christianus alius. Ego miror Lucium sapientem virum repeniè factum Christianum. Nemo retractat, ne ideo bonus Cajus, & prudens Lucsus, quia Christianus: aut ideo Christianus, quia prudens & bonus. Ib. c. 3.  fell so blindly into the hatred of Christianity, that whenever they gave a Testimony of the Probity of any such Person, they mingled some Expression of Exprobration for their Name. 'Twas common to say, Such an one indeed is a good Man, but only that he is a Christian. And again; I wonder that such an one, a wise Man, should of a sudden be made a Christian. To which it might have been well replied, That such an one is good, and such an one prudent, because he is a Christian: Or, it therefore appears that such an one is in truth a Christian, because he is prudent and good. 
[g]  quisque hoc nomine emendatur, offendit. Tanti non est bonum, quanti est odium Christianorum. Ibid.  As any was bettered by bearing this Name, he became by so much the more offensive; For the good that was in any Christian, was not of so great Force and Power as was the hatred against all Christians. 
[h] Oditur in hominibus innocuis etiam nomen innocuum. Ibidem.  Even an innocent Name was odious in very innocent Men. The Gentiles declared themselves Enemies to those who 
[i] Ibid. c. 43, 44.  delivered them from the Power of Devils, and put up Prayers for them to the true God; and were ready to be trusty Guards about them, for the Preservation of them; and were Persons profitable to the Commonwealth. The same argumentative Author, in that most rational, convincing Defence of the Christians against the Heathen Magistrates, takes special Notice that the Philosophers were tolerated, when Christians were urged under greatest Penalties to the most unreasonable Things: 
[k] Ibid. c. 46.  Who compels a Philosopher to Sacrifice, or to swear by the Gods? (says he) They openly destroy the Belief and Worship of your Gods, and accuse your Superstitions in their public Writings; and you applaud them for it: Many among them do bitterly inveigh against their Princes and Governors, and yet you patiently bear with them: and they are sooner honoured with Statues, and rewarded with Salaries, than sentenced to suffer the Fury of the Beasts: and all for this only Reason, because they are known by the Name of Philosophers, and not of Christians. Philosophers were permitted to propagate Pythagoras' Opinion of the Transmigration of separated Souls into other Bodies: But if a Christian affirmed the Return of the Soul into the same Body; 
[l] Ibid. c. 48.  the People not only followed him with Blows of the Fist, but even cast Stones at him. The Societies of the Christians were accused and prosecuted as factious Meetings: 
[m] In cujus perniciem aliquando convenimus?— eùm probi, cùm boni coeunt, cùm pii, cùm casti congregantur, non est factio dicenda, sed curia. c. 39 At è contrario illis nomen factionis accommodandum est, qui in odium bonorum & proborum conspirant, qui adversum sanguinem innocentium conclamant. Ibid. c. 40.  But did we ever meet together (says the forecited Father) to the Hurt of any one? We are the same when congregated, as we are when separated: wronging no body, grieving no body. When good and honest Men convene, when pious and chaste Persons come in Company together, it is not to be termed a Faction, but a lawful Assembly: But on the contrary, the Name of Faction fitly belongs to those, who conspire to an hatred of good and virtuous Persons, and exclaim together against the Blood of Innocents'. 
[m] Ibidem.  The Christians were censured as the grand Causes of all general Calamities, and public, popular Incommodities. If Tiber nowed up to the Walls, if Nilus did not overflow the Fields, if the Heaven stopped its Course of seasonable Rain, if there were an Earthquake, or Famine, or Plague; then presently they cried, Christianos ad leonem; away with the Christians to the Lion. 
[n] Ibid c. 50.  But such was the malignant Method of their Cruelty, that they ordered Christianam ad lenonem, potiùs quàm ad leonem: They condemned a certain Christian Virgin rather to be prostituted to the Lust of a lewd Person, than to be delivered to the Rage of a devouring Lion: By which they confessed, that the Corruption of their Chastity, was more intolerable to Christians than any Punishment, more grievous and afflictive than any Death. Christians were commonly punished like Slaves, 
[o] St qui in metallis, & si qui in insulis, vel in custodi is, duntaxat ex causa Dei secta. c. 39  made to serve in the Mines, or banished into Islands, or shut up in Prisons, and put to the Sword, or consumed with Fire, or hung upon Crosses, or cast to wild Beasts, only for the sake of Christ's Religion. 
[p] Addita pereuntibus ludibria, ut serarum tergoribus contects, canum laniatu interirent; aut crucibus affixs, an't flammands; & ubi dies defecisset, in usum nocturni luminis urerentur. Tacitus l. 1. Annal. Suetonius in Claud.  Sometimes they were covered with wild Beasts Skins, and torn in pieces with Dogs: and when the Day failed, they were burnt with a pitched Coat upon them, to serve as Torches to give light in the Night. 
[q] Tertulliani Apologia c. 37.  Yea the enraged common People (as Tertullian informs us) during the Fury of the Bacchinal's, did not spare the very Christians that were dead; but drew them from the rest of their Graves, and the Sanctuary of their Sepulchers, and tore and dragged their Bodies in the Streets, now so much changed and altered, mangled and defa●●●, that it could not be known whose Bodies they were. 
[r] Ibid. c. 49.  The blind unlgar sort of People, exulted and insulted on Occasion of the Abuses that were offered to the Christians, and some of the Magistrates gloried in the cruel Usages of the Christians, thereby to gain the Favour of the People. As many as owned and acknowledged themselves the Disciples of Christ, did presently draw the Rage and Fury of Heathen Idolatrous Persecutors upon them. 
[s] Reperietis primùm Neronem in hanc sectam  But it is notably observed in the forementioned Apology, as a Thing the Christians gloried in, that, of all the Emperors, Nero was the first that was fierce upon the Christians, and made a Law to condemn them to Death; who never was known to condemn any Thing but what was greatly good and singularly worthy. It was this Nero, this Prodigy of Cruelty, that put St. Peter and St. Paul to Death, causing the one to be crucified, the other to be beheaded (which Tertullian is judged to have 
* Caesariano gladio serocisse. Sed tali dedicatore damnationis nostiae etiam g'oriamur. Qui enim scit illum, intelligere potest non nisi grande aliquod bonum à Nerone damnatum.— Tales semper nobis insecutores, injust, impii, turpes, quos & ipsidamnare consuestis, d quibus damnatos restituere soliti estu. Caterum de tot exinde principibus ad hodiernum, dirinum human ùmque sapitntibus, edite aliquem debellatorem Christianorum. At nos è contrario edimus, rotectorem.— Quales ergo leges istae, quas adversus nos soli exeqvuntur impsi, injusti, turpes, truces, vani, dementes? Ib. c. 5.  here respect to) and who (as Historians affirm) suborned false Witnesses against the Christians, and put many of them to Death, as Authors of that Fire, which he himself had caused to be kindled in twelve Places of Rome together, that he might more lively represent to his Fancy the general Conslagration of Troy. 
[s] Reperietis primùm Neronem in hanc sectam  It is moreover pleaded, and strongly urged there in the behalf of the Christians, that the most vicious Princes always proved their most violent Persecutors: But that they that were the most virtuous, became their Favourers and Protectors: (an eminent Instance of which he gives us in Marcus Aurelius) That Trajan did, in some Part, frustrate the Laws that were made against them, and forbade the making Enquiry after them: That no Adrian, no Vespasian, no Pius, no Verus confirmed the Laws against the Christians. But if the Christians had been a naughty Sect of Men, surely then the best, and not the worst of Princes would have been their open Adversaries, would have set themselves in greatest Opposition against them, and have endeavoured to eradicate and extirpate them.  
Sharp and hot Persecution was a sore Evil in the Apostles, and in many of the Primitive Christians Days: And the Christians that lived in those hard Times, were bound to do and suffer any Thing, that so they might make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good Opportunity of an evil Time; and gain an Occasion of honouring God, and Christ, and the Gospel, and of furthering their own and others Salvation.  
And this was their Practice, as well as their Duty: for (as 
[t] Ad coelistis regiae januam gradibus poen trum suarum ascendentes, scalas sibi quodammodo de eculeis catastisjue fecerunt. Salu. de Gub Der. l. 3.  Salvian says concerning them) ascending to the Gate of the heavenly Court by the several Steps of their own Punishments, they made as it were Ladders for themselves of the several Instruments of their Torments.  
But, blessed be God; he has provided better Times for us than those. They that are called by the Name of Christians, are not so persecuted in the Times and Places wherein we live. I may here very pertinently apply both to our Times and to ourselves that pious Passage of the forementioned Father, in his third Book de Gubernation Dei. 
[u] Non td esse nunc temporis, etc. Contentus est Deus noster ut ei pax nostra serriat, ut sol à ei immaculatorum actuum puritate, & vitae mcontaminabilis sanctitate placeamus. Quò plus ei fides & devotio nostra debet; quia minora à nobis exigit, & majora concessit. Et ideo cùer & princi●es Christiani sine, & ●ersecutio nulla sit, & religio non inquietetur; qui ad probandum fidem experime at is durioribus non compellimur, i ferioritua saltè n officiis Domino plus placere debemus. Probat enim etiam in majoribus, sires exigat, executorem se idoneum fore, à quo minora complentur. Sa●ian. de Gub. Dei. l. 3.  But some perhaps will say, (says he) that it is not now a Time wherein we are in Danger to suffer such Things for Christ, as the Apostles formerly did: True, says he, for our Princes are not now Pagans, nor our Governor's Persecutors: the Blood of Saints is not shed now a days, nor is our Faith tried by Torments. Our God is contented that we should worship him in the Christian Religion upon more mild and moderate, more gentle and favourable Terms than others have done; that we should serve him in quiet, peaceable, prosperous Circumstances; and that we should please him only with the Purity of our unspotted Actions, and with the Sanctity of an undefiled Life: So that our Faith and Devotion is the more deeply indebted to him, because he exacteth less of us, and yet hath vouchsafed more to us. And therefore since our Princes are now professed Christians, and we are not under any Persecution from the higher Powers, and our Religion is not disturbed; we that are not forced to make Proof of our Faith by harder Experiments, ought certainly to study the more to please our Lord and Master, by being faithful in those cheaper Services and less costly Duties that lie before us, and are incumbent on us: For he that fulfils his lesser Offices, does give some proof and pledge thereby, that he would be ready to perform his Duty in higher Instances and harder Matters, if the Case required it, and if he were called to it. So far that ancient and excellent Father.  
And truly, how reasonable is't, and how becoming, that if God do not call us to suffer so great and terrible worldly Evils in the Cause of the Gospel and the reformed Religion, we should therefore readily and cheerfully bear and sustain Troubles and Exigencies of less Weight, at his Desire and Request: That we should confess him by Integrity and Fidelity in his Service, and please him by Abstinence from unlawful Pleasures of what kind soever; none of which can be so dear to us as is our Life: That we should speedily part with our Lusts, when we are not commanded presently to part with our Lives: That we should regulate and reform our Lives, when we are not required to lay down our Lives, and to shed and sacrisice our Blood. Thanks be to God, we are free from the Magistrate's Persecution in the Cause of Religion.  
But beside such Persecution arising from the Civil Magistrate, merely upon the Account of Christianity, or of the Profession of the Reformed Religion; there is another Persecution proceeding from wicked Men, whereby they persecute those that are good, these two Ways;  
1. By their injurious Carriages towards them in Particular.  
2. By the Wickedness and Ungodliness of their Lives in General.  
1. By their Injuries and Indignities offered and done to good Men in Particular. 
* Isa. 59.15.  He that departeth from evil, maketh himself a Prey. He that will not do as others, is in Danger of being undone by others. He cannot be safe, that will not be wicked. It is not enough, that the Wicked will not be the better for the Good, but the Good shall be some way the worse for them: If they cannot corrupt and deprave them, they will molest and disquiet them: If they cannot draw them into Sin, they will, if possible, bring them into trouble, and create them Suffering and Sorrow enough: They will endeavour, some way or other, to infringe their Liberty, to disturb the Peace and Quiet, and to destroy the Comfort of their Lives: They will sometimes sin, if it be but of purpose to grieve them: as by beginning, and offering to impose Healths in drinking, out of a Design to displease and dissatisfy, or ensnare and entangle some part of the Company; who, they know, will either refuse and deny it, or be drawn with Reluctancy and unwillingly to it, So likewise by customary Swearing, and by repeating and multiplying their Oaths, to vex and trouble a sober Reprover. And, in like manner, by railing, reviling, vain and idle speaking, frothy and filthy Communication, on purpose to cause Vexation and Affliction.  
Of all which Course and Carriage of theirs you may take this double Account; The Wicked have a Frejudice, and an Antipathy against the Righteous; and these are the Reasons of their Dealing with them in this manner.  
1. The Wicked have a strong Prejudice against them: They have a wrong Opinion of them: They judge amiss concerning them. He that departeth from evil is counted a mad Man, or causeth himself to be counted a mad Man: 
[w] See Mr. Gataker in the Engl. Annot.  So some render that Place Isa. 59.15. 
* 2 Kings. 9.1.  as Elisha's Minister was called a mad Fellow.  
Again; Ungedly Men count those that are good the Troublers of Israel, and postilent Fellows; the Causes of Calamities, and Procurers of Judgements (an Imputation which we shown you out of Tertullian was cast of old upon the Primitive Christians) They reckon those a very Plague and Curse, that are a Blessing to the Places where they live, and under God the grand Preservers and chief Supporters of them. They judge those unworthy to live, of whom 
† Heb. 11.38.  the World is not worthy; and to whose living and dwelling among them they themselves do sometimes owe their very Lives. They deem those as the 
‖ 1 Cor. 4.13.  Filth and Off-scouring of the World, who are indeed God's 
(*) Mal. 3.17.  Jewels, and the 
(†) Psal. 16.3.  Excellent in the Earth, and 
(‖) Prov. 12.26.  more excellent than their Neighbours. They look upon good Men as troublesome and vexatious, proud and imperious, because they reprove them.  
2. The Wicked and Ungodly have an Enmity and Antipathy against good Men: They are 
* 2 Tim. 3.3.  Despisers of those that are good: It is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Lovers of the good: 
[x] Omni immonorum hests, qut ob morum discrepantiam ab amicitia bovorum abhorrent. Opposium ei laudi quam habemus, Tit. 1.8. Estius in 2 Tim. 3.3.  Haters and Persecuters of all good Men; So Dr. Hammond paraphrases upon that Place. They are displeased with them, because they study to please God; and are careless of them, because they have a care of their Time, a care of their own Souls: 
[y] Quibus ipsum nomen usrutis odio est. Sen. de vit. beat. cap. 19  They hate Holiness, and the Righteous for it: 
† Amos 5.10.  They hate him that rebuketh in the Gate, or, in public. And as it is expressed Isa. 29.21. They make a Man an Offender for a Word, and lay a Snare for him that reproveth in the Gate, and turn aside the Just for a Thing of nought; by falsehoods make the Cause of the Righteous go the wrong Way. They cannot endure the Dispositions and Affections, nor bear the Livers and Conversations of the Godly, which they find as contrary to their own Humours and Manners as can be. We have a notable lively Character and Description of them, Wisd. 2. from the tenth to the End; Let us oppress the poor righteous Man, say they, let our Strength be the Law of Justice: let us lie in Wait for the Righteous: because he is not for our turn, and he is clean contrary to our Do: he upbraideth us with our offending the Law, and objecteth to our Infamy the Transgressing of our Education. He professeth to have the Knowledge of God: and he calleth himself the Child of the Lord. He was made to reprove our Thoughts. He is grievous unto us even to behold: for his Life is not like other men's, his Ways are of another fashion. We are esteemed of him as Counterfeits: he abstaineth from our Ways as from Filthiness: he pronounceth the End of the Just to be blessed, and maketh his Boast that God is his Father. Let us see if his Words be true: let us examine him with Despitefulness and Torture: let us condemn him with a shameful Death, etc. The Wicked are so illnatured as to render to the Righteous evil for good: to vex and abuse their Physicians, Chirurgeons, Advocates, Guardians, Friends: To use them harshly and unkindly, that endeavour to benefit them by their Counsels, to better them by their Examples; and labour, by earnest Prayers to God for them, to keep off many a Judgement that hangs over their Heads from falling upon them. They watch and study to harm those that are really ready to help them: to grieve and break their Hearts, whose Bowels yearn towards them: to vex and torment their Souls, which is a great Misery than to persecute and afflict their Bodies.  
2. The Wicked persecute those that are good, as by their Injuries to them in particular, so by the Wickedness and unholiness of their Lives in General. The ill Conversation of the Wicked, is a spiritual Persecution of the Godly; It is Matter of exquisite Torment to them: It wounds and rends the very Souls of the Righteous: It plainly cuts them even to the Heart, and makes their very Heart bleed.  
I find 
[z] August. Hom. 10. inter 50.  St. Austin, in a Discourse of his upon my Text, insisting pathetically and particulary on this very kind of Persecution; applying and accommodating that of the Apostle, Tim. 3.12. All that will live Godly in Christ Jesus shall suffer Persecution. Behold here, says he, because the Days are evil, there is no living for the Righteous without suffering Persecution. But ye, says he, are ready to say thus to me: What? when we enjoy Peace among us, when the Judges of the Provinces honour the Church, when Kings and Princes do not appear and carry themselves as Enemies to the Church, and when all the Laws are in favour of the Church; pray how do they that live godly suffer Persecution? His Answer is, that they that live among wicked Persons do suffer Persecution for all this: Why so? Because all the Wicked do persecute the Good, Nonferro & lapidibus, sed vitâ & moribus: [though not with Fire and Faggot] though not with Swords and Stones, yet by their Lives and Manners. Did any persecute righteous Lot n Sodom? says he, No Man troubled or molested him: [We read indeed of no Rudeness of theirs towards him, of no Assault made upon him, but only of one, done just before his Departure out of Sodom.] And yet that good Man suffered continual Persecution, Non vapulando sed inter malos vivendo; not by being beaten and smitten of them, but by living among those vile and vicious, proud, blasphemous, lewd and debauched Persons: For, whoever is truly righteous and holy, says he, when he sees any to live wickedly, to serve Luxury, to carry Things unjustly, to follow Pride and Vanity, to disregard Charity; when they that are good see any live after this manner, they mourn and grieve, are sadned and afflicted: for, with the Apostle, they bewail many that have sinned already, and have not repent.  
It is said, that 
* 2 Pet. 2.7.  just Lot was vexed with the filthy Conversation of the Wicked: The Word which we render vexed, is in the Original 
[a] Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat opprimi, fatigari, graviter affligi. Gerard. in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he laboured under it as an heavy Burden, was oppressed, wearied, grievously afflicted with it. And as Lot was burdened with the lose and lawless Lives of the Sodomites; So good Jeremiab was wearied out with the wicked and exorbitant Courses of the Jews, and constrained to cry out under the Pressure and Persecution of them, 
† Jer. 9.2, 3, 5.  Oh that I had in the Wilderness a lodging Plate of wayfaring Men, that I might leave my People and go from them to wish with all his Heart that he might withdraw himself from his People, and live in any solitary Desert, and in any sorry Traveller's Lodge, or Shed there, rather than among them, whose wicked Lives were such a continual Eyesore, and daily heartsore to him: for, tey proceed from Evil to Evil, says he; from one Evil to another; or, from one Degree of it to another; they grow daily worse and worse; and weary themselves to commit Iniquity: take Pains to do wickedly, and tyre out themselves in it.  
Alas! the Wicked little think, how they vex God in vexing his Servants; and that God will one Day sorely vex them for it, and make them weary of wearying his People; that he will torment them in Hell hereafter, for tormenting his People here on Earth.  
They little think, that the Righteous themselves will one Day heavily vex those that have given them such Occasion and Cause of Vexation; vex them in the Day when the 
* 1 Cor. 6.2.  Saints shall judge the World.  
Yea, they little think, that they shall torment themselves hereafter, for making good Men torment themselves here. That if they do not grieve in Time with a penitent Grief, they shall certainly grieve with a desperate Grief, to all Eternity, for being a Grief and Heartbreak to the Godly.  
Now this Persecution, which in the Ways forementioned is managed and carried on by the Wicked; as it is the Evil in some measure of all Ages, so more especially and remarkably of the Times and Places in which we live. 'Tis true, that now we suffer nothing barely for owning the Name of Christians: There is no Persecution in our Nation merely for the outward Profession of the Christian, and of the Reformed Religion: But was ever the other Persecution hotter among us than in these Days? How do the Wicked persecute with their Eye? looking upon the sincerely Godly with an evil, a scornful, a malicious Eye. How do they persecute them with their Tongues? (which are as so many 
† Psal. 57.4  sharp Swords) 
[b] Nemo plus videtur aestmare virtutem, nemo magis il'i esse devotus, quam qui boni viri famam perdidit, ne conscientsam perderet. Sen. Ep.  maliciously standering, reproaching, reviling the Godly, as a Company of weak 
[c] 
 sis beatus, inquit Socrates, & te alicui stultum videri sive. Id ep. 71.  
Plerumque boni inepti & inertes vocautur. Mihi contingat iste dersus: AEquo animo audienda sunt imperitorum convitit, & ad honesta vadends contemnendus est sste contemptus. Idem.   Fools, and conceited fanatics: frequently making them their very Songs in their drunken Meetings, and even mocking their very Prayers in their public profane Plays; and often uttering very false, and proud, and hard Words against them.  
And, according as they meet with Occasion and find any Opportunity, how do they persecute with the Hand? 
* Mich 7.3.  Do evil with both Hands earnestly? How ready are their Hearts to rise against them, and their Hands to be lifted up to strike at them, and to pull them down to the very Ground, that so they may be trampled upon, and trodden under Foot? Yea, how do they persecute them by their Lives? continually vexing their pious Souls with their unlawful Deeds; grieving and wounding, paining and piercing their very Hearts. The wilful Wickedness of the bold and daring Sinners of the Times, in their open dishonouring God and Religion, is a cruel Torment to serious Souls, and makes their Lives a wearisome, pressing Burden to them. They that live godly, do suffer daily the sad Persecution of wicked men's offensive, afflictive Lives and Manners. What a Persecution is this? to force good Men to cry out with David, 
† Psal. 120.5,  Woe is me that I sojourn in Mesech, that I dwell in the Tents of Kedar: to cause 
‖ Psal. 119.136.  Rivers of Waters to run down their Eyes (as they did from David's) because Men keep not God's Law.  
Now since we live in such evil Days, in which there is such inveterate Enmity against the Practice of Piety, and such a 
[b] Omne tempus Clodios, non omne Catones feret. Seneca Ep. 97.  malignant persecuting Spirit reigning and raging in the Breasts of the Wicked against the Good; let us keep a 
(*) Amos 5.13.  prudent Silence in an evil Time: Let us take care that we do not unnecessarily 
[c] Quia dies mali sunt, h. e. quia periculosa sunt tempora, & bonis adversa, ut cauè hî: sit agendum, ne crabrones, quod dicitur, urites. Crellii Ethica Christiana, pag. 32.  provoke and exasperate them; for we know not what their Malice may grow to: nor give them any just Occasion of furious, vexatious Opposition. Let us see that we do not 
* 1 Pet. 4.15.  suffer as Evil-doers from them, nor as rash and heady, imprudent and unwary Persons. In evil Days, Evil will come soon enough upon us: and we have no reason to accelerate and hasten our own Suffering. Let's labour therrfore by all discreet and wise, direct and innocent Means, to keep ourselves out of their Hands, to prevent their taking Advantage against us; and endeavour to solace ourselves in God, and to preserve the Comforts of a good Conscience: To be patiented under, and to glory in our Sufferings from them: To consider with ourselves, that it is far better to be troubled by the Wicked, than to be Troublers of the Good: and to be thankful and joyful that we are not guilty of their Wickedness, nor deserve such Usages at their Hands. And let us study, and endeavour to render, 
† Rom. 12.17, 21. 1 Thess. 5.15.  not Evil for Evil; but still to return good for evil to the very Worst and Wickedest of them. And whatever Measure we receive from them, let us not be disheartened and discouraged and dished out of Countenance by them, nor suffer our selves to give Way to their Wickedness, to be wearied out of our Holiness, to be laughed, and jeered, and sconed out of our Religion; but let's run the Race that is set before us, though all the Dogs in the Street bark at us. Let us with Zeal and Courage bear up against them: and bear Witness against them: and if we cannot win and gain them, at least shame and silence them, judge and condemn them, by an holy, unblameable, exemplary Life, as Noah 
* Eeb. 11.7  condemned the Old World. Like Stars, let us appear most clear and bright in the sharpest and coldest Night. And let the Vexation we meet with from the Wicked here, drive us the oftener to God, to make our Complaint and Moan to him; and cause us to long the more earnestly for Heaven, where we shall be for ever out of the Reach of Satan, and all his Instruments, and out of all Danger of any Enemy, Persecutor, or bad Neighbour.  
And so we have fully considered the Reason in the Text; the Force of which, even as to ourselves, lies plainly thus; The Days are such, wherein year in Danger of Infection by the wicked Errors and damnable Heresies of the Times: In Danger of Corruption, by the common Sins and reigning Vices of the Times: and in Danger of Persecution, by the injurious Carriages, and grievous wicked Lives of the profligate and desperate Sinners of the Times: and therefore redeem the Time, because the Days are evil in these respects.  
These various Evils must not make us give place to Unfruitfulness, but make us much more careful and watchful to take every good Occasion. 
[d] See Mr. Bayne on the Text.  If an Harvest-Day be cloudy and windy, or prove catching Wether (as well call it) Men will not therefore keep in, but work more diligently and warily. Good Opportunities in evil Times are 
[e] Qusa dies mali sunt, hoc est, quia tempus ab hominibus plerumque malis rebus transigitur, it aut nonfacile sese opportunitas offerat eos arguends & officii commonefaciendi. Crell. Eth. Christ. p. 31.  few and scare: The more rare these Commodities grow, the more we should engross them. And as some kinds of good Opportunities are hard to come by, so not like to abide and continue long with us in evil Times: and therefore while the Occasion lasteth, we should strive to make the utmost Advantage and Improvement of it.    

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

The first Additional Reason.  
We must redeem the Time, because our Time is afforded us by God to this very End and Purpose, that we should improve and apply it to rational and religious Uses. 
[a] 
Ego non quaeram, quae sint initia universorum, quis rerum formator, quis sit artisex hujus munde? quâ ratione tanta magnitudo in legem & ordinem venerit?— unde lux tanta fundatur?— Ego nesciam unde descenderim? semel haec mihivid●nda sint, an saepe nascendum? quò hanc sturus sim? quae sedes expectat animam, folutam legibus servitutis humanae? vetas me caelo interest, idest, jubes me vivere capite demisso? Sen. Ep. 65.  
Tunc natarae rerum gratias ago,— cum secreticra ejus intravit cùm disco, quis universi auctor, aut custos: quid sit Deus— Nisi ad haec admitterer, non fuerat nasci.— Detrahe hoc inaestemabile bonum, non est vit a tanti, ut sudem, ut aestuem. O quàm contempta res est homo, nisi supra humana surrexerit! Sen. Praef. Nat. Quaest.   Our Time is given us to study to know and acquaint ourselves with God and ourselves: To contemplate the Creator: To rise and ascend from the Effects to the prime Cause, and ultimate End: To seek and embrace the first Truth, and chief Good; which only can satisfy Man's Mind, desirous of more Truth; and his Will, capable of more Good than finite Being's can afford: By diligent Searching to find out God to be our absolute Owner, supreme Governor, and great Benefactor; and to labour to be suitably affected towards him, and every way answerably observant of him: 
[b] Magnum, majúsque quàm cogitari potest, numen est, cut vivendo operam dàmus. Huic nos approbemus. Sen. apud Lactant. de vero cultu. l. 6. § 24.  To own and acknowledge, love, fear, and serve the Author of our Being's, and Patron of our Lives: to put our Trust, and place our Confidence in him; and to take care to promote and advance his Interest in the World. To contemplate and reflect upon the 
[c] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I hoc lid. Poem.  Royal Pedigree, the noblo and divine Extraction, the high and heavenly Original, the excellent Nature and large Capacity of our incorporeal and immortal Souls, the Alliance of our Spirits to the Father of Spirits; and to charge ourselves to live and act worthy of so high and honourable a Descent, so noble a Nature; such excellent Endowments. To consider and ponder the direct Respect and certain Referenoe that this Life has to another: That the World we live in, we must not live always in: That this is not the Place of our Happiness and Rest; That we are but Pilgrims and Strangers here, and Travellers toward 
* Heb. 11.16.  
[d] Sapiens patitur mortalia, quamvis sciat ampliora superesse. Sen. Ep. 65.  a better Country: That this World is but the Road and Way that surely leads to another: That this World is but a Nursery for Eternity; that we are planted in this, in order to our Transplanting into the other World: That the present Li●e is not a durable, permanent Condition, nor the final State of Mankind; but is only intended as a certain 
[e] See Mr. how's very rational Proemial Discourse to the Blessedness of the Righteous.  preliminary, preparatory State; 
[e] Per has mortalis aevi morns, illi meliori vitae longto ique proluditur. Quemadmoduns novem mensibiu nos tenet maternits uteries, & praeparat non sibi, sed ili loco in quem videmur emitri, jam idonei spiritum trahere & in aperto durare: Sic per hoc spatium, quod ab infantia pates in senectutem, in alium maturescimus partum. Ala origo nos expectat, alius rerum staius. Nondum coelum, nisi en intervallo, pati possumus, Seneca Epist. 102.  and fitly contrived, and wisely designed by way of present previous Probation, in order to future Happiness or Misery: that God has placed us here for a Time, that we may be 
[f] Aeternitatis candidati, Tertull.  Candidates for Eternity. 
[g] 
Discitéque, 8 miseri, & causas cognoscite rerum,  
Quid sumus, & quidnam victuri gignimur:—  
— Quem te Deus esse  
Jussie, & humanâ quâ parte locatus et in re.  Pers. Sat. 3.  Time is allowed us, to consider and answer the Ends of our coming into this World; to dispatch the Errand and finish the Business which our heavenly Father, Lord and Master hath given us to do: To find out and discover the ill Condition and unsound Constitution, the Incurvation and Depression of our Souls; the Vitiosity, moral Deformity, and wretched Degeneracy of our Nature; the Sickness and Weakness, Disorder and Distemper of all our Faculties; the ill Bent, and wrong Bias, and perverse Inclination of our Minds and Wills, Hearts and Affections: To observe and bewail that lamentable 
[h] Plut. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and unhappy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hanging and flagging of our Soul's Wings, the drooping and moulting of our Souls; their losing those noble Feathers by which they should nimbly raise themselves, and fly and soar as high as God, and mount up and aspire to heavenly Things: To be truly sensible of, and sadly affected with the Mutiny and Rebellion of the brutish and inferior Faculties of our Souls against the higher Power and sovereign Faculty of our Reason: And to endeavour, what in us lies, by all possible means to recover and rectify, to purify and sublimate our heavenborn Souls; and to use well and rightly our seeing and foreseeing, our intellectual and elective Faculties and Powers: To open and clear the Eye of our Souls, to 
[i] Dociles natura nos edidit, & ratienim didst in ●rfectam, sed quae perfici posset. Sen. Ep. 49.  improve and heighten our Reason, to ripen and strengthen our Judgement, to enlarge and widen our Understanding, and to live and act suitably and agreeably to right Reason, and the sober Dictates and most mature Judgement of a sound and solid Understanding: To consult the divine Oracles, and search the sacred Scriptures; and thence more clearly to gather, and fully to discover our sinful miserable State by Nature: To learn plainly and certainly from divine Revelation the particular Manner of our Apostasy and Defection, the Universality of our Depravation and Corruption, our Obligation to Punishment for our Transgression and Rebellion, and the ready Way and infallible Means of our happy Recovery and Restitution to the Image and Favour of God: And out of a deep Sense and Feeling of all our Sin and Gild, and spiritual Impotency and Inability, to seek God's Face and Favour in Christ, to seek his Grace and Strength; and with Faithfulness and Diligence to use his Grace, and uct in his Strength; And in the Use or Reason (which is Man's proper utensil) and by the Help of divine Grace, to govern our Senses, to tame our wild and extravagant Fancies, to curb our 
[k] Efficiendum est ut appetitus rationi obedtant,— cui sunt subjects lege naturae. Cic. l. 1. de Offic.  Appetite, to moderate our Affections, to bridle our violent and boisterous Passions, and to 
[l] 
If we suppose this Life to be a State of Trial in order to a better (as in all reason we ought to do) what can be imagined more proper to such a State, than to have the Soul constantly employed in the Government of those sensual Inclinations which arise from the Body? in the doing of which the proper Exercise of that Virtue consists, which is made the Condition of future Happiness. Dr. Stillingfleet's Serm on Prov. 14.9.  
Animi imperio, corporis servitin, utimur. Sallust.  
Quicquid imperavit animus, obtinuit. Sen. de ira.  
Tantum proficies, quantum tibi ipsivim intuleris. Thom. ● Kempis, l. 1. c. 25. n. 11.   keep our Bodies and rebellious Flesh in an orderly Subjection to our Souls. Faithfully to pursue Principles of Conscience, and to live strictly under the Power of Principles: To exercise ourselves to have always a Conscience void of Offence both towards God, and towards Men: To perform a Course of sincere Obedience to the revealed Will of God, and the good Institutions and excellent Laws of Christ: To make Religion our Work and Business: To be blameless and harmless, to be useful and Exemplary in our Stations and Relations: To serve our Generations according to the Will of God: To watch and take all possible Advantages of daily doing and receiving Good; and by patiented continuance in well-doing to provide for Honour and Glory and Immortality, and to secure a blessed and happy Eternity.  
Time is allotted us for Proof and Trial of us: And now God looks to see what we will do with it; He waits to behold how we will improve it: God expects we should make a wise and a good Choice in it: That we should use the necessary Means for the sure obtainment of our desired End: That we should live up to the Ends of Life; answer the Ends both of our Creation and Redemption: That we should live not merely the animal, but chief the rational, angelical, divine and spiritual Life: That we should not live and act at Random; but that we should, in several Instances, and on all Occasions, approve ourselves strict 
[m] 
Vis deos propitiare? bonus esto. Satis illos coluit, quis. quis imitatus est. Sen. Ep. 95.  
Te quoque dignum finge Deo. Id. Ep. 31.   Imitators and close Followers of God and his Son Jesus Christ, faithful Friends to God and Religion, Friends to ourselves and our immortal Souls: That we should pass the Time of our Sojouruing here in Fear; That we should be ruled by the Hopes and Fears of another Life: That we should live as those that have serious and satisfying Apprehensions of the unseen World: That we should live and walk in believing and delightful Fore-thoughts and Fore-tasts o● the Glory to come: That we should use this World as if we used it not, and have our Conversation in Heaven, and learn the Manmrs of the heavenly City and celestial Country, and give our Minds to such Pleasures as are most proper to the other State: That we should labour by Heaven moral (which is an heavenly Frame and Temper, Conversation and Life) to be prepared for Heaven local, the Seat and Receptacle of the Blessed; By entering into an heavenly State, and getting Heaven first into us, to fit ourselves to enter into Heaven at last: By becoming the spiritual Children of Abraham, Followers of Abroham's Faith and Obedience, to be apt to receive our Rest and Repose in Abraham's Bosom: That we should unfeignedly 
[n] Omnia honestè sient, si honesto nos add●xer imus, idque unum i● r●bies humanis bonum judicaverimus, quaeque ex eo sunt. Sen. ep. 95.  addict and devote ourselves to Goodness, constantly endeavour to habituate ourselves to true Piety, and real substantial Godliness and Religion; to attain that Purity of Heart, these gracious Affections, those heavenly, divine and Godlike Virtues; and to maintain that Life of Holiness and Spirituality, which will suitably qualify, and make us meet for the blessed Vision and Fruition of God, in the heavenly, supernal Kingdom of Glory: Which will reconcile our very Natures to that perfectly pure and holy State; dispose and incline us to love, and delight ourselves in God; and frame and fit us to be for ever the blessed Objects of God's complacential Love: and which will prepare us for the comfortable, delectable Enjoyment of the Spirits of just Men made perfect. God now expects that we should do the Work of Time, in Time; That we should use the Price put into our Hands, and for a certain appointed Time walk with Watchfulness and Circumspection, keep a due 
[o] Decorum id est, quod consent aneum est hominis excellentiae, in eo, in quo naturae ejus à reliquis animantibus differt. Tum servare illud Poetas dicimus, quod deceat, cùm id quod quaeque person á dignum est, & fit, & dicitur.— Nobis autempersonam imposuit ipsa natura, magna cum excellentia, praesta●tiaq e anim intiumlreliquorum.— Nobis à natura constantiae, moderationis, temperantiae, verecundiae partes datae sunt. Cicero l. 1. de Offic.  Decorum in all our Carriages, and act a virtuous, prudent, 
[p]  pulchritudo corporis aptâ compositione membrorum movet oculos, & delectat hoc ipso, quòd inter se omnes partes cum quodam lepore consentiunt: sic hoc decorum, quod elucet in vita, movet approbationem eorum, quibuscum vivitur, ordine & constantiâ & moderatione dictorum omnium atque factorum. Id. ibid.  commendable Part, in the Sight of God, Angels, and Men, upon the Stage of this lower World, before we be advanced higher, and translated hence into those Vpper-Regions and glorious Mansions: That we should quit ourselves like Men, and behave ourselves like Christians in this present State of Nurture and Discipline, Trial and Probation; that so we may be capable of a blessed Reward, and an honourable Retribution in the other World; and at last may come to be 
* Mat. 22.30. Luke 20.36.  equal to the Angels of God in Heaven; yea, to be like the very blessed Son of God himself, and to enjoy the happy Fellowship of Saints and Angels, and the Company and Society of the blessed Trinity, to all Eternity, in the unseen and unconceivable Glory 
[q] Time is given us to repent in, to appease the divine Anger, to prepare for and hasten to the Society of Angels, to stir up our slackened Wills, and enkindle our cold Devotions, to weep for our daily Iniquities, and to sigh after, and work for the Restitution of our lost Inheritance. Bp. tailor's Serm. 1. Vol. pag. 294. .  
Our great Creator and wise Governor, when he giveth and continueth Time to us, expects from us, that whatever it costs us, whatever sensual Pleasures we deny ourselves, whatever worldly Profit or Honours we refuse or lose, whatever we be put to do or suffer in this World; we very faithfully spend our Life-time in the constant Exercise of right Reason and true Religion, and improve all special Opportunities to our spiritual and eternal Advantages. Time and Opportunity are Talents with which we are entrusted; and therefore they are to be traded with, and not to be hid in a Napkin, much less to be spent and wasted in riotous Living. And the longer Time God gives us, the more Days, and Weeks, and Months, and Years, and Seasons, and Opportunities he affords us to work the Work of God, to abound in the Work of the Lord, to repent of our Sins, to work out our own Salvation, to do good to others, to be Helpers of their Faith, and Furtherers of their Salvation; the more Advantages he affords us to these Purposes, the greater Improvement he looks for from us: And we find him complaining for want of it: 
* Rev. 2.21.  Christ says concerning Jezebel, I gave her 
[r] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. de his qui ser ò puniuntur à Numine.  Spacé to repent of her Fornication, and she repent not. And he speaks to Jerusalem, even weeping; 
† Luke 19.42.  If thou hadst known, even thou, at least in this thy Day, the Things which belong unto thy Peace. And in the Parable, he that planted the Figtree in his Vine-yard, complained, 
‖ Luke 13.7.  Behold, these three Years I come seeking Fruit on this Figtree, and find none. That is the first Reason; We must redeem the Time, and whatever it cost us, use and improve it to all possible Advantages to ourselves and others, because our Time and Opportunities are afforded us by God to this very End and Purpose.   

The second Additional Reason.  
We should carefully and faithfully redeem the Time, because we have all of us 
[a] Animus si unquam illi respirare & recedere in se vacaverit, ò quàm sibi ipse verum, tortus à se, fatebitur, ac dicet: Quidquid feci adhud, infectum isse mallem: quidquid dixt, cùm recogito, mutis invideo: quidquid optavi, inimicorum execrationem puto: quidquid timui, dti toni, quantò leviù; fuit, quàm quod concupivi? Cum multis inimicivias gessi, & in gratiam ex odio (si modo ulla inter malos gratia est) redii: mihi ipss nondum amicussum. Sen. de vit. beat. cap. 2.  lost much Time already.  
It is to be feared, that some of us have lost our whole Time ever since we came into the World; have stood idle all the Day long hitherto; have done nothing at all for God's Glory, or for the Salvation of our own and others Souls: have made no riddance at all of our Work, but only made ourselves more Work to do. There are some, I fear, so far from having finished their Work, that they know not as yet what Work they have to do; that are as yet grossly ignorant of the Terms and Conditions of the New Covenant.  
And of those that have known and understood them, how few have considered and consented to them, sincerely kept and faithfully perform's them! How many among us have lived in practical Atheism, in habitual Non-atendance upon God, and in a gross Neglect of their future Welfare and eternal Good? lived without any Sense and Taste and Feeling of God, or of divine Things? lived a very brutish, sensual, flesh-pleasing Life!  
And such of us as have not quite lost our Time, yet how much of it have we wasted? how considerable a Part of it have we fooled and trifled away? Might we not have minded God and Religion, a State of Immortality, and a glorious Eternity more than we have done? How little Knowledge have we got of God, how sinal Acquaintance with him? how little Communion and Fellowship have we enjoyed with the Father, and with his Son Jesus Christ, through the blessed Spirit? What Degrees of Affection do we still retain to the Things of the World? which we might have become more mortified to, and weaned from. How too too frequently predominant and masterly are our Senses? how strong and impetuous are our Passions? how violent and unruly are our Lusts and Corruptions? How short and narrow, how flat and low, how weak and impotent is our Reason? which might have been heightened and improved, widened and enlarged, and grown more strong and masculine, sober and solid. How insirm and infantile is our Faith? how feeble our Graces? how mean our Experiences? how small our Comforts?  
Let's reflect back a little, and seriously consider what Opportunities we have let slip, what Advantages we have lost of doing and receiving good in the World: Might not we have relieved the Poor, and Christ in the Poor? and visited the Sick, and Christ in the Sick oftener than we have done? Might we not have been the happy Instruments of much more good in the Parishes and Places where we have lived? in composing Differences, and making Peace among our Neighbours; in warning the unruly, in awakening, convincing, converting, recovering the Ungodly? Might we not have been as the Angels to Lot, hastening some out of Sodom; and have saved some with Fear, pulling them out of the Fire? Might we not have shined as Lights, as Torches, as Stars in the World? Might we not have been more useful and serviceable, more exemplary and imitable in our Lives, more conscientious in our Deal, more faithful in our Relations, more strict and holy in our Families than we have been? How well might we have spared Time to have instructed our Families, to have catechised our Children and Servants, to have admonished and exhorted one another more frequently than we have done? How many precious Hours have idly slipped away from us, and run waste, which might have been well bestowed in reading, Hearing, Prayer, Confession, Meditation, Self-examination, holy Society and Christian Communion? Yea, many a Time, when the holy Spirit of God has secretly moved and prompted us to perform a particular Duty; When we have had sometimes (though in in a more  Way) such an hint as that of 
[b] Oborta est procella ingens, ferens ingentem imbrem lachrymarum.— flebam amarissim â contritione cordis mei. & ecce audio vocem de vicina domo, cum cantic dicentis & crebro repetent is, quasi pueri an puellae, nescio: Tolle, lege; tolle, lege. Sta●inque mutato vultu, intentissimus cogitari eoepi, utrumnam solerent pueri in aliquo genere ludendi cantare tale aliquid. nec occurrebat omnino audivisse me uspiam. Depressoque im●etu lachrymarum surrexi, nihil aliud interpretans, nisi divinitus mihi juberi, ut apertrem codicem, & legerem, quod primum capitulum invenissem. Aug. Consel l. 8. c. 12. §. 1, 2, 3.  St. Austin's was, Tolle, lege; tolle, lege; take up the Bible, and read in it; get into thy Closet, and pray to thy Father in secret; we have sinfully diverted, and sought an Occasion, and studied an Excuse to turn off from it.  
The more we have hitherto neglected golden Opportunities, the better let us now improve them: Have we been idle formerly? why now let's be so much the more busily employed. Have we loitered away a great Part of the Day in the Lord's Vineyard? let us now work so much the harder the remaining Part of the Day. Have we hitherto stood still, or moved but slowly? let's now with the Sun rejoice to run our Race. Saint Paul had a long time been out of the Way; but when once he was led into the right Way, he pressed toward the Mark: 
* Phil. 3.24.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the very same Word by which he expresseth his former Persecution; 
† Acts. 2 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: As he eagerly pursued the one, so afterward he as earnestly followed the other: He was as zealous in the Practice, as he had been before in the Suppression of Christ's Religion.  
It is our Duty to redeem the Time, because much Time is misspent already: 'Tis 
‖ ● Pet. 4.2, 3.  St. Peter's Argument, that we should no longer live the rest of our Time in the Flesh, to the Lusts of Men, but to the Will of God: 
[c] Certè hic acerrimus stimulus nobis esse debes ad bene currendum, dum reputamus nos magnd parte vitae extra viam cuirass. Calv. in ●● c. v. 3.  For the Time passed of our Life, says he, may suffice us to have wrought the Will of the Gentiles, when we walked in Lasciviousness, Lusts, Excess of Wine, Revellings, Banquet, and abominable Idolatries. We have heretofore done much for Satan, little for God, and God knows, little enough for our own Souls: We have lived to very ill, or to very small Purpose in the World, ever since we came into the World; and are at present lamentably behindhand: Now then it's high Time for us to lay out ourselves to purpose, to lay out ourselves to the utmost for God, to be zealous and active for God, and to go about doing good: And it greatly concerns us, to be pious and religious in such Instances, in which we have formerly been vicious or incurious: and to bestow our Time especially in the Performance of those Duties, and the Exercise of those graces, that are contrary to our former sinful Practices, or gross Neglects.   

The third Additional Reason.  
It concerns us highly to redeem the Time, because the Time that remains is very short, and uncertain; and our special Opportunities far shorter, and more uncertain; a and the Work we have to do, very great.  
1. The Time that remains is very short. Our whole Life-time is but a very short Space now, in Comparison of what 
[d] 
Methus● lah lived 969. Years: and Enoch, the shortest lived of the Patriarches before the Flood, lived 365 Years, as many Years as there are Days in one Year.  
Job 14.1. & 7.6. & 9.25, 26. & 8.9 Psal. 102.11. & 103.15, 16. & 90.5, 6, 9 James 4.14. Psal. 39.5.   Men lived before the Flood; but a few Dates, and those swifter than a Weaver's Shuttle, than a Post or Racer on the Land: They pass away as the swift Ship upon the Sea, as the Eagle that hasteth to the Prey. Our Days upon Earth are like a Shadow that declineth; that changeth, and is liker Darkness every Moment: like Grass, which in the Morning flourisheth and groweth up, in the Evening is cut down and withereth. We spend our Years like a Tale that is told: Now, if a Tale be pleasant, you know Time passeth away so quickly in the telling of it, that it is scarce perceived either by Speaker or Hearer. Our Life is as a Vapour, a Smoke; 'tis gone presently. Our Days are as an Hand-breadth. The whole of our Life is but a Span; and it may be the Remainder is but an Inch. Our whole Life is but a Day; and it may be we have passed the greatest Part of it already, and a few Hours or Moment's will serve to measure all that is left behind.  

[e] Infinita est velocitas temporis, quae mdgis apparet respicientibus. Sen. ep. 49.  If we look back on our past Years, the longest Life will seem but a short Space: and why should we reckon the Remainder by any other Measure? which with many, in the very Course of Nature, is but small and short in Comparison of the former. The succeeding Part of our Lives will be gone and quite passed over ere we are ware.  
It is not so proper to ask, when we shall die? as, when we shall make an End of dying? for surely, 
[f] Quotidie mcrimur, quotidie enim demitur aliqua pars vita: & tunc quoque ùm crescimus, vita decrescit.— Hunc ipsum quem agimus diem, cum morte dividimus. Quem admodum clepsydram non extremum stilliciaium exhaurit, sed quidquid autè defluxit: sic ultima hora, qua esse desinimus, non sola mortem facit, sed sola consummate. Sen. ex Lucilio, ep. 24.  we have been dying, ever since we were born: we have been going out of the World, ever since we came into the World. As not only the Sands that fall last of all, but all that run out from the very first, do properly empty the Hourglass: So the last Hour in which we cease to be, doth not alone effect, but only finish our Death. Quicquid aetatis retro est, mors tenet, says Seneca [Ep. 1.]: We are dead already to yesterday, and t'other Day, and all the former Days of our Lives: Death is possessed of all that is past.  
And how does Death seize, as on our Time, so on our Bodies by Degrees? As it is in the Decay of an House, there falls down a Window, than a Piece of a Wall, than a Door: So 'tis with the House of this earthly Tabernacle: Death seized upon our teeth, and makes the 
* Eccles. 12.3.  Grinders cease, because they are few: upon our Eyes, and makes us dim-sighted: upon our Ears, and makes us thick of Hearing: upon our Feet and Hands, our Limbs and Joints, and makes them weak and feeble, stiff and cold. We decline and hasten apace to our long Home, and are fitly said to be 
† Psal. 39.4.  frail, or ceasing. Our Life is 
[g] If we did seriously think how many of our Years are spent before we can do any more than a Beast, and how many we cast away without considering, after we are Men; and how many necessary Refeshments by Meat, and Drink, and Sleep, will still devour, we would not be so prodigal and lavish of the small Number that remains, but save them for good Uses and the Service of our Souls. D. Patrick's Diu. Arithm. p. 20.  short.  
And, 2. It is uncertain how short it may be. Young ones may be snatched away in their Childhood or Youth. There were as many Lambs and Kids facriliced under the Old Law, as Goats and old Sheep. They that have escaped in their Youth, may be cut off in the midst of their Days. The strongest may go as well as the weakest, and the lustiest of all may go soon. Iron and Brass may melt, as well as Clay molder. Possibly some Fruit may hang on till it's so ripe that it falls and drops down of itself, but most of the Fruit is violently plucked or shaken down while it's raw and green. If you go into a Potter's Shop, and see a great Company of earthen Pots, and should ask the Owner, which of these would break first? he would tell you, Not that which was first made, but that which first got a Fall. 'Tis common for them to go first to the Winding-sheet, who came last from the Womb. We are earthen Vassals, brittle Ware, and may quickly get a Knock or Fall, and crack, and break.  
How many Persons have lost their Lives by very strange and sad Accidents? Some, and great ones too, have fallen suddenly by an Ehud's Dagger, a Ravilliack or Felton's Knife. A poisoned Torch did serve to light the Cardinal of Lorraine to his long home. Fabius' surnamed the Painter (as 
[k] Bp. Tailor in his great Exemplar, p. 557, 558. See also Dr. Patrick's Diu. Arithm. p. 26, 27.  a learned Bishop has with variety remarked out of History) was choked with an Hair in a Mess of Milk, Adrian the fourth with a Fly, Anacreon with a Raisin, Drusus Pompeius with a Pear, Casimir the second, King of Polonia, with a little Draught of Wine; Tarqvinius Priscus with a Fish-bone. Lucia, the Sister of Aurelius the Emperor, playing with her little Son, was wounded in her Breast with a Needle, and died. The great Lawyer Baldus playing with a little Dog was bitten upon the Lip, instantly grew mad and perished. So far that great and excellent Author. A little Bruise on the Toe is said to have killed Aemilius Lepidus. I have heard of several that have died by the cutting of a Corn upon their Toe, a Place remote from the Heart: and have read of a Person, who after sixteen Years Travel, and enduring much Hardness abroad, returning home died of an Hurt in his Thumb. 
[i] Mr. Edward Terry, Mr. of Arts, and Student of Christ's-Church in Oxford in his Voyage to the Eust-Indies, Anno Christi 1615, else us of a Nobleman in the great Mogul's Court, who fitting in Dalliance with one of his Women, had an Hair pulled by her from his Breast; This little Wound made by that small and unexpected Instrument of Death presently festered, and turning into an incurable Cancer killed him. God needs no bigger a Lance than an Hair to kill an Atheist, as this dying Lord acknowledged. Purchas Pilgrims, vol. 2.  The plucking but a single Hair off the Breast of a Nobleman in the Great Mogul's Court, caused an incurable Cancer in his Flesh, and proved as mortal as the tearing out his very Heart.  

[k] See Instances in the Gr. Exemplar, p. 558.  How many Persons have died in the midst of Sport and Merriment, excessive Laughter, and too great a Joy? and what a Number have been found unexpectedly and suddenly dead in their Beds?  
We are obnoxious to numerous perilous Diseases, subject to various violent Passions, and exposed to a thousand Casualties and Contingencies, any one of which may quickly be the Death of us. We are in Danger of perishing by falling into the Water, or into the Fire; by the firing, or Fall of some Part of an House; by the Fall of a Coach, the Fall of an Horse, or a Fall off an Horse. We know not how soon a Vein may break, and let out our Blood and Life: How soon an Ague may shake us to Death; as 
[l] 27. Jan. 1402. Knolles' Hist. of the Turks, p. 235.  it did the great Tamerlane, in the midst of his great Hopes, and greatest Power, when he was preparing for the utter rooting out of the Ottoman Family, and the Conquest and Overthrow of the Greek Empire. We know not how soon a Dropsy may drown us, how soon a Fever may burn us up, how soon a Quincy may stop our Breath, how soon an Apoplexy may bereave us of our Senses and of our Lives, how soon we may groan under deadly Gripes, how soon the Pestilence may smite us, and cleave unto us till it has quite consumed us. Every Poor in our Bodies is a Door at which Death may enter in. If we had as many Hands as Hairs on our Heads, they would not be able to stop up all those Passages at which Death may creep in unawares. We know not but that some Disease is now breeding in our Bodies, which will shortly make an End of us. Blessed be God, we are now free from Pain, but ere long we may be even distracted with it. To day we are well, and in good Health; but to morrow we may be sick, heartsick, sick unto Death; and the next Day laid in our Coffins, and lodged in our Graves. Many are gone before us, who were likely enough to ontlive us: and who knows but our turn may be the very next. This Night, mine, thy Soul may be requied of us; and to morrow Morning the Bell may give notice of our Death. We are apt to imagine, that we may continue in the World till we have effected all we design; and yet we have no Promise of God's, nothing but our own Presumption to secure us of longer Life. And to be sure, the Greatness and Multitude of our Sins give us Cause to fear the Fewness of our Days, and Shortness of our Lives: to fear, lest every Sickness should prove our Death; and lest our Death should prove our Damnation.  
If we consider, how little need God has of us; how many better than ourselves go before us; how useless and worthless, how unprofitable and unserviceable we are in the World; what an hgih Provocation our heinous Sins are unto God's infinite Holiness and Justice; and how many Ways there are of snatching us away and removing us hence; we cannot but confess, that it is a thousand to one if ever we reach to an old Age.  
You that are old indeed, have reason to conclude, that your Time is sufficiently short: your Pulse can beat comparatively but a few Strokes more: your Sun draws low, is almost set: your Glass is almost run: your Life is almost done: you have one Foot in the Grave already: you stand upon the Brink of Eternity, and tread upon the borders of another World: And will you be guilty of such prodigious inconsideracy, still 
[m] San. de brev. vit. cap. 4.  velut ex pleno & abundanti perdere; when you have but a few Days or Hours remaining, to spend as extravagantly as if you had all your Years before you?  
You that are weak and infirm, sickly and crazy, have reason to reckon your Time uncertain, and not to flatter yourselves, and say, that threatened Folk live long.  
You that are more eminently useful and holy, zealous and forward in the Profession and Practice, Maintenance and Defence of the Christian and Reformed Religion; your very Religion, which will save your Souls, may possibly cause you to lose your Lives: For your Activity in your Duty to God and your Country, you may be 
[n] Preached on the Lod's-Day after the Discovery of the Murder of Sr. Edwund Berry Godfrey.  strangled or stabbed by the barbarous Hands of the butcherly bloody Papists.  
But especially you that are wilfully wicked and impenitent, have reason to determine that you have not long to live. How can you hope, that God should put another Talon, and trust a new Stock of time in the Hands of such Prodigals as you have been? That he should give such Rebels longer Time to affront and dishonour him? That he should suffer you to live who know not how to live, and care not how you live; who do not understand or consider for what it was you came into the World? That he should allow you one Day more, who never yet knew how to spend and improve any one Day as ye ought? You have Ground enough to expect, that the continuing and lengthening out of your Sins will extremely diminish and lessen, curtail and shorten your Days: You have reason to fear every Hour the Loss of your Lives, and of all Possibility of Repentance; that you shall be removed, and room made for worthier Persons to stand up in the Places which you so unprofitably and perniciously take up in the World.  
Our Time is short, and therefore let us lay present hold upon that small Remnant of 
[o] Cum celeritate temporis utendi velocitate certandum est: velut ex torrente rapido, nec semper casuro, cito hauriendum est. Sen. de brev. vit. cap. 9  hasty Time which posteth away whether we work or play.  
Let's take with us Words, and say to God with the devout Herbert,  

[p] Repentance.  O let thy Height of Mercy then  
Compassionate shortbreathed Men.  
Oh! gently treat  
With thy quick Flower, thy moment any Bloom;  
Whose Life still pressing  
Is one undressing,  
A steady aiming at a Tomb.  
Let's daily prepare to die, by earnest importunate Pleading with God for Pardon of Sin, and Sanctification, and Sense of Pardon, and of our fitness for Heaven and Happiness, that so we may certainly die safely, and comfortably.  
And, by the Help of God, let's double our Diligence and Activity, and endeavour to do a great deal of Work in a little Time. You know, Nature at the Approach of Death usually acts a double Part, and puts forth all its Strength. Bells, when about ceasing, strike thicker than before. A Stone, the nearer it comes to its Centre, the faster it moves. When Night draws on, the Traveller mends his Pace. Considering we have but a few Days, let's labour to live them all, to lose none of them: So to lead our Life, that we may be able to enjoy our past Life, by making sweet and comfortable Reflections upon it; which is in a manner to 
[p] Ampliat aetatis spatium sibi vir bonus: hoc est Vivere bis, vitá posse priore frui. Epigrammatograph Latin.  enlarge our Age, and after a Sort to live twice.  

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

[r] Let us account that the oldest Life which is most holy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Plutarch. conjol. ad Apollon.) A long Life is not the best, but a good Life. As we do not commend (saith he) him that hath played a great while on an Instrument, or made a long Oration, but him that hath played and spoken well; and as we account those Creatures best that give us most profit in a short Time, and every where we see maturity preferred before length of Age, so it ought to be among ourselves. They are the worthiest Persons and have lived longest in the World, who have brought the greatest Benefit unto it, and made the greatest Advantage of their Time to the Service of God and of Men. Let our Conscience therefore be the Ephemeris or Diary of our Life. Let us not reckon by the Almanac, but by the Book of God, how much we live. And let us account that he who lives Godly lives long, and that other Men live not at all. D. Patrick's Diu. Arithm. p. 34, 35.  He lives long, that lives well: who in a few Years is very useful and serviceable unto God, and geatly profitable and beneficial to the World. The Author of the Book of Wisdom says concerning Enoch, who was the shortest lived of the Patriarches before the Flood, but an eminent Pattern of Piety, and a rare Exemplar of walking with God, that he being perfected or consummated in a short Time, fulfilled a long Time. (Chap. 4. Vers. 13.) For (as the same Author a little before does well express it, Vers. 8, 9) Honourable Age is not that which standeth in length of Time, nor that which is measured by Number of Years: But Wisdom is the grey Hair unto Men, and an unspotted Life is old Age.  
Lucilius having in an Epistle to Seneca sadly lamented the immature untimely Death of Metronactes the Philosopher, who might, and, in his Conceit, aught to have lived longer; The grave Moralist seasonably checks his causeless unjust Complaint of 
[s] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apud. Poctas Minor. p. 513.  Providence, and takes Occasion in his Answer to discourse usefully and excellently in this manner; 
[t] 
Octoginta annis vixit, nisi fortè sic vixisse eum dicis quomodo dicuntur arbores vivere.— Quemadmodum in minor● corporis habitu, potest homo esse perfect us: sic & in m●nore temporis modo, potest esse vita perfecta.— Q●aeris quod sit amplissimum vitae spatium? Vsque adsapientiam vivere: qui ad●●●m pervenit, attigit non longissimum sinem, sed maximum.— Nem tam multis vixit annis, quàm potuit. Et paucorum versuum liber est, & quidem laudandus, atque utilis. S●n. ep. 93.  
Multis ille bonis slebilis occidit. Horat. carm. l. 1 Od. 14. de morte Quintilii.   Our Care should be (says he) not to live long, but to live enough. Life is long, if it be full. What good do eighty Years do him that spends them all idly? such a Person did not live, but only linger in Life; nor did he die late, but was a long Time dead. But you make your moan, that he died young and green: yet he performed the Offices of a good Citizen, a good Friend, a good Son, he was deficient in no part that properly belonged to him. Though his Age was imperfect, his Life was perfect. He lived, yea he was here eighty Years, unless you will reckon he lived no otherwise than Trees are said to live. I pray thee, my Lucilius, let us endeavour, says he, that as precious Things, so our Life, though it be not of any great Extent and Length, yet may be of much Weight and Worth: Let us measure it by Work, and not by Time. Wouldst thou know the Difference between him that spent so few, and another that hath passed over many Years? The one lives even after Death, the other perished before Death. Let us therefore praise him, and place him in the Number of happy Persons, who, how little Time soever he enjoyed, was careful to bestow it well. Why do you inquire how long he lived? he lived to the Memory and Benefit of Posterity. As there may be a perfect Man in a less Habit of Body, so there may be a perfect Life in a less Measure of Time. Do you demand what is the largest Space of Life? it is to live till we attain to Wisdom: He that arrives to that, is come not to the longest End, but the greatest. He lived not so many Years as he might: why, a Book may contain but a few Verses, and yet be very laudable and useful.  
He that attains the End of Life, though his time be short, yet his Life is long, because he lives 
[u] In quantolibet tempore bona aeterna consummant. Sen. Ep. 92.  much in a little: Like him that writes small, thick and close, having much to write, and but a little Paper to write in. When the Ninivites had but forty Dvies allowed them, they made use of that Space to exercise a notable Repentance in.  
Our Time is short and very uncertain; let our Improvement therefore be as speedy, and as great as may be. Let our Care be to live always holily, that we may never fear dying suddenly, nor dread the Thought of being surprised and taken unprovided. If we cannot be certain of longer enjoying this present mortal, transitory Life; Oh let's not be contented to be as uncertain of our obaining a better being, and an endless Life, when this is concluded and expired.  
3. Our special Particular Opportunities are much shorter than our Time, and more uncertain. Though the Stalk remain, the Flower may be gone: though somewhat of Time may be left, yet Opportunity may be slipped. But this I say, Brethren, the 
* ● Cor. 7.29.  TIME IS SHORT: the Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracted or shortened. It is an Allusion to Seafaring Men, that have almost done their Voyage, and begin to strike Sail; are ready to roll and fold up their Sails together, to put into Harbour, and to go to unlade their Goods.  
Our special Seasons are very short, and uncertain Things. We may quickly be laid upon Sick-Beds, and unfit by a Disease for the Performance of those Duties, which now we are free to the Exercise of. We may suddenly fall into so weak a Condition, that an earnest Care, and working Thoughts about the final Estate of our Souls, would hinder the Cure and Recovery of our Bodies, and will be apt to be laid aside upon that Pretence. In a Time of Sickness our Heads may be distempered, or our Hearts may be straitened, that we cannot pray. We may possibly lose our Estates, that we cannot hereafter give to the Poor so liberally as now we may. It may be for the future we may not be excited and suscitated by such good Motions as now we are. We may never be entrusted with such rich Talents, nor have such precious Opportunities any more afforded us as are at present vouchsafed to us: Let's therefore now improve them to the utmost: let us make the best of them, and lose none of them: Especially considering, that as our Time is short and uncertai, and our special Opportunities shorter, and more uncertain; So,  
4. The Work we have to do, is very great. 'Tis no slight and trifling Work, above all keep to keep our Hearts: to prevail with ourselves to make a Covenant with our Eyes, and perform it: to turn away our Eyes from beholding Vanity, and from gazing on alluring Objects: to learn habitually to govern our Tongues; to set a Watch over our Lips, that we offend not with our Tongues, nor speak unadvisedly with our Lips: to take heed unto our Feet, and to make straight Paths: to walk circumspectly, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.15.  accurately, exactly: to strive to enter in at the straight Gate, to watch for our Souls, to work out our Salvation, to make our Calling and Election sure: to procure, and preserve a Right and Title to the heavenly Kingdom: to get our Evidences for Heaven sealed, and to keep them so clear from Blots and Blurs that they may be plainly read.  
It is no facile Thing to repent of so many thousand Sins and Follies, to believe with all our Hearts, to obey the several Laws and Commands of Christ, and to discharge and perform our particular respective Duties both towards God, towards our Neighbour, and towards ourselves. 'Tis no such easy matter to become able to resist the Devil, to tread Satan under our Feet; to get Victory over the World, to subdue our own Flesh, to deny ourselves; To reach and attain to such a Degree of spiritual Niceness, as not to endure the Impurity of a Dream, nor to allow ourselves in so much Anger as would disorder and disturb a Child.  
Sin is not mortified on a sudden: Our old Man is not crucified in a Moment: The strong Man is not disarmed and cast out in an instant: The Plague of our Heart is not so soon cured, our spiritual Leprosy so quickly healed, nor our Issue of Blood so presently dried up. A corrupt Nature is not so easily changed: 
[w] Malá consuetudine obsessis, diu rubigo animorum essricanda est. Sen. ep. 95.  Ill Habits and Customs are not so readily broken and laid aside: A craving Appetite is not immediately drawn off from sensual Objects, nor our Inclinations to the Things below vanquished and conquered with a single and short Conflict: Strength is not so speedily gotten against Temptations, nor Power over our Passions, nor Conquest obtained over our Corruptions. It is not a Thing of so quick a dispatch to six and settle our Resolutions, to remove strong Prejudices, to resolve our Doubts, to answer Objections, and satisfy many weighty and difficult Questions which will arise concerning our Souls and spiritual Estates. 'Tis a great Work sure, Employment and Business enough for all our Time, to get a Change of Mind, and Heart, and Life: To get Pardon of Sin, and Purity of Heart; To recover the Favour and Friendship of God, and to regain the glorious Image and Likeness of God: To procure the Reconciliation of our Persons and Natures to God; To get a Participation of the divine Nature, a Participation of God's Holiness: To attain a blessed Conformity in a Spirit and Practice to Christ our Head: To get an affective transformative Knowledge of God and Christ, and a deep Impress of the holy Gospel upon our Hearts and Lives: To know the Gospel, to know God and Christ so, as to become Gospel-like, Godlike, Christ-like Creatures: To gain a good Measure of grace and Holiness, a rooted Love to God and Goodness, a good Hope and a settled well-grounded Peace of Conscience: To learn to be careful for nothing with an anxious, distrustful, distracting, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 4.6.  dividing Care; but in every Estate and Condition of Life to be humbly and cheerfully content: To improve and stir up the several Graces of God in us: By God's Assistance to bring ourselves to maintain a daily holy Communion with God, and a constant Conversation in Heaven: to prepare aright for Death and Judgement: to arrive to a Weanedness from this present World, to a Desire to departed and be with Chrit, and to a Love of the appearing, and an earnest longing for the second Coming of the Lord Jesus.  
This hard Task and weighty Work will require all our Labour, and even take up every Hour. Let's therefore vigorously redeem the Time, and industriously put it to this Use, and diligently employ it to this Purpose; and daily say the Prayer of Moses, 
† Psal. 90.12.  So teach us to number our Days, that we may apply our Hearts unto Wisdom. Let's lose none of our little Time upon unfruitful, unprofitable Things, till we have no more worthy and weighty Things to spend it in; and till we have Time to spare from more momentous, important Work: But let's lay out our Time in those necessary Works which will comfort us most when we come to die.  
The Work that lies before us is great; let's therefore redeem the whole of our remaining Time: redeem it perfectly (as far as in us lies) and redeem it constantly, to the very last; and not purposely make the good Improvement of one Day an Argumeat of misspending and trifling away the next: but lay out every Day with Labour and Diligence in so very great and good a Work. If we intent to redeem the Time, we must continue in well-doing: Now a natural Cessation of the Act, is not a moral Discontinuance; But only our Omission of any necessary Act, Or our Doing a clean contrary Act: This is that which we must take Care we do not become guilty of.  

[x] Nan exiguum temporis habemus: sed multum perdimus. Satis long a vita, & in maximarum rerum consummationem largè data est, si tota bene collocaretur.— Non accepimus brevem vitam, sed fecimus: nec inopes ejus, sed prodigi sumus. Sicut amplae & regiae opes, ubi ad malum dominum pervenerunt, momento dissipantur: at quam vis modica, si bono custodi traditae sunt, usu crescunt: Ita aetas nestra, bene disponenti, multum patet. Quid de rerum natura querimur? illa se benignè gessit. Vita, si scias uts, longa est. Sen. de brevitate vitae, cap. 1, 2.  We have no reason here to accuse and cast any Blame upon God, for giving so little Time to us, and expecting so great and weighty a Work from us: for, though our Time be short of itself, and we have no spare Time to throw away in vain Pleasures, or unnecessary Employments: Yet, blessed be God, the Time he gives us is large and long enough to serve all rational spiritual Ends of Life, to do all our necessary Work and real Business in, by the Help of God, and in the Strength of Christ. We have in the Days of our Lives Space enough given us for Repentance, Time sufficient to dispatch the one Thing necessary to work out our Salvation, to prepare for Eternity.  
And for our Comfort and Encouragement, if we be not grossly wanting to ourselves, we may probably yet perform whatever is indispensably required of us, in the Time that is continued and lengthened out to us; if we take up presently and lose and squander away no more of it. Life is long enough, says Seneca, (and let me add, the Resdidue of thy Life may provelong enough) if thou knowest but how to spend it well: And therefore be so pradent and provident, as to use and improve that little, which, if the Fault be not thy own, may happily serve to do thy main Business, to save thy Soul from perishing everlastingly, and from miscarrying to all Eternity.   

The fourth Additional Reason.  
We should redeem the Time while we enjoy it, because we can neither bring Time back, when once it is past unimproved, nor any way prolong and lengthen out the Days of our Lives, when Death comes to put an End and Period to them.  
1. We should redeem the Time while we have it, because we can never recall and retrieve the Time of this Life, if once we lose and let it slip unimproved. We can never live one Day of our Lives over again. No Man will restore thy Time (says 
[y] Nemo restituet annos, nemo iterum te tibi redder. Sen. d● brev. vit. c. 8.  Seneca) or return thy lost Opportunities to thee, and make thee Master once more of those Advantages which heretofore thou hadst in thy Hands. If we would give the Fruit of our Bodies for the Redemption of our Time, we can never purchase it into our Hands again. It is reported to have been the Speech of Prince Henry upon his Deathbed to a certain Lord, Ah Tom, I now too late wish for those Hours we have spent in vain Recreations. That of him in the Poet was a very groundless and fruitless Desire, 

O mihi praeteritos referat si Jupiter annos!   


[z] Bp. Reynold's Treat. of the Pass.  Oh that Jove would me restore  
The Years that I have lived before!    
When our Time is just at an End, and we can hardly draw our Breath, 'twill be a lamentable, desperate Case for us then to cry out with that poor distressed, afflicted 
[a] Mrs. Pindar, a Book-feller's Wife in Cambridg.  Woman in Cambridg, Call Time again, call Time again; a Thing impossible to be effected by any Cares or Endeavours, Prayers or Tears, Money or Price. The Time of Life, once lost, is irrecoverable and unredeemable; And the sad Apprehension of the irreparable Loss of Time, will one Day prove an intolerable Torment to too late considering and awakened Souls. Let's therefore use that Time well, which there can be no Revocation of.  
2. As we cannot recover the Time that is past, so we cannot make any Supplement or Addition of new and longer Time to the Days of our Lives, when once Death comes to put a Finis to them.  
As we cannot add one Cubit to our Stature, So we cannot add one Moment to the Measure and Number of our Days. 
[b] Hom. sz. in Euang. in verba, Vigilate itaque, quia neseitis diem neque hordm.  St. Gregory in a certain Homily tells us a sad Story of one Chrisaurius, a Nobleman, but a had Liver; as full of Wickedness as Wealth: who at last was struck with Sickness, and the same Hour that he was going out of the World, he seemed to see a Company of foul and black Spirits standing before him, and coming to drag him to the Infernal Pit: He began to tremble, to grow pale, to sweat again, and to call out to his Son 
[c] Maxim, cur, Maxim, cur, nunquam tibi aliquid mali feci, in fidem tuam me suscrpe.  Maximus to come quickly to save and help him: When his Son and Servants came, they could see nothing; but he himself, turn which way he would, could see nothing else but those evil Spirits which he could not endure to see; and in a despairing Manner at last cried out, Inducias vel usque manè, inducias vel ujque manè: Let me have respite but till to morrow, respite but till to morrow Morning: And in this Perplexity he died immediately. The same Father makes this Use of it; The Vision did him no good, says he, but let it do good to us, upon whom God's Patience waits yet a while longer: 
[d] Nos ergo, sratres chartssimt, nunc solicitè ista cogitemus, ne nobis in vacuum tempora pereant, & tunc quaeramus ad bene agendum vivere, cùm jam compellimur de corpore exire.  Let us seriously think upon't, that we may not lose our Time, says he, and then beg to live that we may do our Duty, when we are forced to die whether we will or no.   

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

[d] Bp. tailor's Serm. 1. Vol. p. 294.  We are as sure to account for every considerable Portion of our Time, as for every Sum of Money we receive. 
[e] Qus unum capillum capitis non dimittit non numeratum, unum momentum temporis dimittes non computatum?  If the very 
† Mat. 10.30.  Hairs of our Heads, and 
† Mat. 10.30.  all our Hairs are numbered; then certainly our very Hours and all our Hours too: And above all, our special Hours, our Sermon-Hours, and all providential Opportunities, with all our Neglects and Non-improvements, are exactly computed and reckoned up by God our Judg. God puts down in his Catalogue, this is the first, this the second, this the third time, that I have warned, that I have wooed such an one. He strictly observes how long he has waited upon us, how often he has treated with us, by his Mercies, by his Judgements, by his Word, by his Spirit by his own Ministers, by our own Consciences, or our Christian Friends. God counts and casts up every Minute of Patience spent upon us; He reckons and registers every Sand of Long-suffering run out by us: God now takes special, particular, punctual Notice of all, in order to a future, final, and full Account.  
We must one Day reckon for all those Hours which now we idle and tried away, and make so little and light of. Time is now a Burden to many of us, and lies upon our Hands, and we know not almost how to spend it, or which way to get rid of it: And therefore sometimes we use evil Arts to pass it away: But oh what an intolerable Burden will the Gild of misspent Time be, when it shall be charged home upon a Soul at the great and dreadful Day! What have you done with all your Time? will God then say: Is it true, that you have spent so much in Dressing, so much in Revelling, so much in Dressing yourself every Day? Were these the Things I gave you Time for? what will the Sinner be able to answer to these Things.  
When our righteous Lord, who delivered the Talents of Time and manifold Opportunities to us, shall come to reckon with us, he will require and call for some answerable good Improvement of every such Talon: And the more of these Talents were concredited and committed to us, the richer Return and greater Improvement will be expected and demanded of us: 
[f] Crescunt dona? crescunt rationes donorum?  Our Reckoning will rise according to the Largeness of our Opportunities and Receipts.  
And the longer it is before God calls us to a Reckoning, our Account will certainly be the sadder, and our Doom and Punishment much the heavier, if we have been unfaithful Stewards of our Time and Talents. What Account will the old Sinner give of three or four-score Years spent in Vanity, Sin and Folly? What will he be able to say for himself, that his grey Hairs were found in the Way of unrighteousness?  
It will be a fearful Audit, when God shall call the inconsiderate, careless Sinner to appear before his great Tribunal: Then he that has but hid his Talon, shall hear that sad and dismal Voice, Serve nequam 
* Mat. 25.19, 26, 30. ; thou wicked and slothful Servant, and shall find and feel a Retribution accordingly: 'Twill surely then be said concerning him, 
* Mat. 25. 19, 26, 30.  Cast the unprofitable Servant into outer Darkness, there shall be Wecping and Gnashing of Teeth.  
O let's not put that evil Day far from us; but let that Voice be always ringing in our Ears, which was ever sounding in 
[g] Quoties diem tillum considero, toto corpore contremisco; sive entm comedo, sive bibo, sive aliqutd facio, semper videtur mihi tuba illa terrtilis sonare in auribus meis; Surgite mortus, ventte ad judicium. Hieron.  St. Jerom's; Arise ye Dead, and come to Judgement. Our Time must be strictly reckoned for, and therefore we should thriftily husband, if possible, every Minute of it.   

The sixth and last Additional Reason.  
Sixthly and lastly; We should be sure to redeem the Time, Because this Time is all we can redeem; and upon this short Moment of Time depends long Eternity.  
We shall never have any more Time or Space to redeem, either in this, or in another World.  
1. As we cannot live this same Life over again, so when once we die and leave this World, we shall never return to this Earth again, to converse in Flesh with Men any more; nor be suffered to live another Life here in this World, to mend and correct what we did amiss heretofore. 
* Job 14.14.  If a Man die, shall he live again? says Job: Some understand this Interrogation as flat denial, an absolute Negation: He shall live a natural Life on Earth no more. 
† Job 7.9, 10.  As the Cloud is consumed, and vanisheth away: So he that goeth down to the Grave, shall come up no more. He shall return no more to his House, neither shall his Place know him any more. 
‖ Job 26.22. Job 10. 21.  When a few Years are come, than I shall go the Way whence I shall not return.  
2. And as we shall have no new Time in this, So, no Space will be given, or granted us for Repentance, and Purgation of our Souls; nor will any Offer of Mercy be made us in the other World: No new Covenant will ever there be tendered to us; no Ambassadors of Peace be sent to beseech us, to pray us there n Christ's stead to be reconciled to God. God will then be irreconcilable, Sin unpardonable and unremovable, Heaven unattainable, and lost Souls uncurable and irrecoverable. If we do not do our best here, we shall have no other Game to play, nor Part to and in any other Region or Mansion. We shall not be 
[h] Quoad animae separatae statum; nun it●rum sit Viator, neque in probationis stain posita, ad foe scitatein ●ahue acquirendam; sed in statu ponitur hnals: (resurrections mutationibus expectatis.) Baxter. Methodus Theologiae Christianae, part. 4. cap. 4.  Probationers in the other World: We shall not be suffered to begin there upon a new Score. 
[i] 
In quo quemque invenerit suus novissimus dies, in hoc eum compiehendet munds novissmas dies. Quoniam qualis in die isto qutsque moritur, talis in die illo judicabitur. August. Epist. 80.  
Qualis exieris de hac vita, talis redder is illi vitae. August. in Psal. 36.   Our Souls at Death will enter into a sixed, unchangeable State, and continue for ever such as they went out of this World. The very same Frame and Temper, Qualities and Assectious, as we carry with us out of this Life, we shall keep and retain in the next. Such good Dispositions as were begun here, will indeed beintended and perfected in Heaven: And such ill Dispositions as took place and got Root here, will be strongly settled and fully confirmed in the damned hereafter: But the 
[k] See Dr. Tillotson, 1. vol pag. 29●. Dr. More's Mystery of Godliness, pag. 441. Dr. Dowler's Design of Christianity, pag. 122.  main State of any, either good or bad, will never be varied or altered in the other World. As the Tree falls, so it lies: As Time leaves us, so Eternity will find and continue us.  
God will never try us more with Opportunities and Helps of Conversion and Reformation, with the Means of Grace and Life, in another Place and State: And therefore let's now improve Providences and Ordinances, Aids and Assistances, as those that shall never hereafter meet with such Advantages; and do all the Duties and Offices of Religion, as those that are going to that World where there is no room for such Performances, no place for Confession, Prayer, Repentance and Amendment of Life, in order to the Pardon of our Sins, and Salvation of our Souls: no occasion of running, wrestling, striving, watching, fight any more, in order to obtaining of a Prize, and receiving of a Crown: All that is now left undone, must be undone for ever.  
This is the only Space allotted us, and Opportunity afforded us, wherein to build and prepare our Ark, to get Oil sufficient into our Vessels, and to provide a competent Measure or Portion of Manna: We can only gather the spiritual Manna in the six Days of this Temporal Life; there is no finding, no getting of it on the Sabbath of Eternity. As we must do all our worldly Business before the weekly Sabbath comes; So we must quite finish our spiritual Business in the working Days of the Life present; for there is no working on the eternal Sabbath, when once this earthly Lise is ended: Then we must labour and work preparatory Work no longer, but receive from our great Lord and Master the Reward or Punishment of our former Works.  
The Life to come, it is no Seed Time, but only a Time of Harvest; We must reap in the future State the Fruit of our own present Do, whether good or bad. As we do use the Time of this Life, so shall we be used, treated, and dealt with in the other Life. We shall certainly far happily or miserably to all Eternity, according to our Carriage and Behaviour here. According to our Choice and Election, Affection and Action in this World, will be our everlasting Lot in the World to come. So that the right Improving or Misimproving, the well or ill spending and husbanding of our Time, is of infinite Consequence and Concernment to us.  
Let us therefore in this Time of Life get all Things ready that are necessary to a joyful Entrance into eternal Life. Let our Work and Business, in Preparation for an endless Happiness, be dispatched and done before we go hence, and be no more seen. 
* Eccles. 9.10  Whatsoever our Hand findeth to do, let us do it with our Might; for there is no Work, nor Device, nor Knowledge, nor Wisdom in the Grave whither we are going. There is no Hope or Expectation of working out our Salvation in an after State and Condition. If this Work be not effected before this mortal Life is ended, it can never be done in the Grave, or Hell, or in any Place of the separated Soul's abode. What is to be done of this Nature, do now or never: Act now with the greatest Care and Diligence, Life and Vigour.  
As Zeuxis, a famous Painter, once said, Pingo Aeternitati; I limn for Eternity: So, let us do every Thing now for Eternity; and be sure to be very exact in our Actions, because they must stand upon Record for ever, and lay the Foundation of our Happiness or Misery to all Eternity. In Time let us make Provision for Eternity. We are careful to provide convenient, handsome Lodgings here: but consider, where shall I dwell to all Eternity? Remember that a serious Life of Faith and Repentance, Grace and Holiness here, is the only Way to an happy, heavenly, eternal Life hereafter: That it is in vain, with 
* Num. 23.10.  Balaam, to wish we might die the Death of the Righteous, if we refuse to live the Life of the righteous: As Euchrites foolishly desired to be Croesus vivens, & Socrates mortuus: Croesus while he lived, and Socrates when he was dead.    

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

The first Use, by way of Caution.  
Ought we to redeem the Time? Then let not the Men of this World 
* 1 Pet. 4.4.  think strange, that serious and conscientious Christians do not run with them into the same Excess of Riot, and lose their Time as desperately as they do. There's good Reason why the sober, considerate Christian does not slightly and carelessly sling away his Time with others; For (as 
[a] Neque enim quicquâm reperit dignum, quod cum tempore suo permutaret, custos ejus parcissimus. Sen. de brev. vit. cap. 7.  Seneca speaks of an excellent and eminent good Man) he does not meet with any Thing worthy to be accepted in exchange for his Time; and therefore he keeps and reserves it to be employed to useful and profitable Purposes, and is very saving and sparing of it.  
The Children and Servants of God do sufficiently know the Worth of Time, and plainly understand the gteat Consequences and weighty Concernments of well or ill husbanding of it. If they were wanting by an early, fore-handed Care to secure and improve any part of the Time that is past; Their former prodigal lavishing out their Time is the present Burden of their Spirits, and Sadness of their Souls: And they are resolved, by a timely Diligence, in a spiritual Manner to redeem the Time for the future. They often seriously think with themselves, that to lose the Remainder of their Time, is to lose eternal Happiness, and to incur eternal, intolerable Misery: Rather follow and imitate them, than judge and censure them. If you won't forbear reproaching and reviling them, know that the Time is coming, when you shall give an Account, 
* 1 Pet. 4.3, 4, 5.  not only of your Excess of Riot, but even of your hard Speeches top. If any in the Family, if any in the Neighbourhood be more strict, exact and careful to redeem the Time than your souls, take heed you do not speak ill of them for it: Do not wonder that they do not do as you do: But as you love your Souls, and as you would give an Account of your Time with Joy and not with Grief; labour, with the holiest and precisest in the Places where you live, to walk circumspectly, not as Fools, but as Wise; redeeming the Time, because the Days are evil.   

The second Use, by way of Examination.  
Is it the Duty of a Christian to redeem the Time? Then let us examine ourselves a while, and see whether we have discharged our Duty herein. Let us all look back on our former Lives, and bewail and bemoan our Loss of Time. 
[b] Vanitas est longam vitam optare, & de bonit vita parùm curare. A Kempis, l. 1. c. 1. n. 4.  How vainly have we wished oftentimes for a long Life? and yet always neglected a good Life. May we not apply that of 
[c] 
Exigua pars est vitae, quam nos vivimus. (ex Enyo) Omne spatium, non vita, sed tempus est. Sen. de brevitate vitae, cap. 2.  
Non est quod quemquam, propter canos aut rugas, putes diu vixisse: non enim ille diu vixit, sed diu fuit.— non ille muliùm nautagavit, sed multum jactatus est. l. de brev. vit. c. 8.  
Doce nonesse positum bonum vitae in spatio ejus, sed in usu: posse fieri, imò saepissime fieri, ut qut diu vixit, parùm vixerit. Id. ep. 49.   Seneca to ourselves? It is but a small Part of Life, that we live: The Space we wear out, is not Life, but Time. We have been a long Time in the World, but can we affirm and prove we have lived long? Can we be said to have sailed much (to use the Similitude of that most practical Moralist) because we have been tossed very much in the Sea of this World? Can we be said to have truly lived, because some Cubits are added to our Stature, because some Hair is grown upon our Chin, or because we have married Wives, and gotten Children, and it may be raised good Estates in the World? is not that of the same excellent Philosopher too true concerning too many of us? 
[d] Adhuc non pueritia in nobis, sed quod est gravius, puerilitas remanet: & hoc qui lem pejus est, quòd authoritatem habemus senum, vitia putrorum. Id. ep. 4.  Not Childhood, but, which is more grievous, Childishness remains and continues still with us: And truly this is yet worse, says he, that we have the Authority of old Men, and the Vices of very Boys.  
If as Alexander counted his Life by Victories, not by Days, or Years; So we should reckon our several Lives by our spiritual Victories and good Works, and our answering the Ends, the true Ends and proper Purposes of Life (which is the justest Account, and the rightest Reckoning of our Living) Should not the most of us find that we have lived but a few Days, but a few Hours? yea, that many have hardly lived at all, have scarcely as yet begun to live? that little or nothing has been done that is truly worthy of a Man or Christian?  
Have not we been wretched Scatter-Hours, and desperate Prodigals of our precious Time? We have some of us lived a great while in the World: but the question is, Whether yet we have learned to know God and Christ, and to know ourselves? to be just and honest, to be modest and chaste, to be sober and temperate; to deny a strong, unruly Appetite; to refuse a superfluous Morsel of Meat, a forbidden intemperate Cup of Drink? Have we learned in the many Years of our Lives to master and moderate one Passion? to subdue and mortify 
[e] Raro unum vitium perfectè vincimus, & ad quotidianum profectnm non accendimur. A Kempis, l. 1. c. 11. n. 2.  one Lust, to break off one evil Custom, to root out one vicious Habit, to answer one Objection, to resist one Assault, to defeat one Art of the Devil? Who of us have been careful all this while to run our Race, to trim our Lamps, and to dress up our Souls for a blessed Etetnity?  
Did not we spend our Youth in Vanity? Which of us was so forward in good, as to shun and fly youthful Lusts? To how few of us can it be said (as 
* 2 Tim. 3.15.  St. Paul said to Timothy) that from a Child thou hast known the holy Scriptures? Tell me, how have many of you desperately omitted, and lamentably neglected the Reading of the Scriptures all your Life long, which alone are able to store your Mind with divine Knowledge, and to make you wise unto Salvation? What Numbers are there who know but little what is contained in the Scripture, any otherwise than as they hear a Chapter now and then read in the Church? and God knows too too many give but little heed to it, and so are but little the better for it then neither. How few among us, who have lived long under the Enjoyment of the Means of Grace, are yet so well acquainted with divine Things, and so well versed and exercised in Religion, as to be able to put up a pertinent Prayer, and to commend their own, or another's Case and Condition to God, as Occasion does require? How many Lord's-days have we profaned? How many Sermons have we wilfully miss? How many good Opportunities have we negligently lost? How careless have we been of our own spiritual Good? How regardless of the eternal Welfare of those who belong to us? How ignorant are many of our selves of the Things of God, and of the Duties of Religion? How far not only from doing, but from understanding our spiritual Business? who, had we taken Pains, might now have been very knowing Christians. How ignorant, through our gross Neglect of them, are our Children and Servants, and those about us, in the very Rudiments of Religion? who might have had a good Understanding therein, had we done our Duty in first informing ourselves, and then instructing them. 
[f] Quemadmodum omnibus annis studere honestum est: it a non omnibus institui. Turpis & ridiculares est, elementatius senex. Juoent parandum, seni utendum est. Sen. ep. 36.  How ridiculous and uncomely is it to see an Old Man ignorant of his Letters, or to seek in his Primer? But how much more absurd is it to find so many Old Men, who 
* Heb. 5.12.  for the Time ought to have been Teachers, yet to have need that one teach them again which be the first Principles of the Oracles of God? Which of us have ever gone about doing and receiving good in the Places where we have a long Time lived? Who are we the better for? Who is spiritually the better for us? How very little Good have we done? nay, how much Hurt have we done in the World? What Mischief have many Parents and Masters done in their Families by gross Neglect of Family Duties, such as Reading, Praying, Catechising; and by their Looseness and Licentiousness before those that belong unto their Charge, whose ungoverned Youth had more need to be kerbed and restrained by their sober Counsels and seasonable Reproofs, than desperately misled and hurried headlong by their ill Examples into Sin and Wickedness. Oh what a sad Consideration is it, for any of us all to think with ourselves, how that for aught we know there may be some this Day in Hell, who were occasionally brought thither by our unholy Walking and ungodly Living! It may be some of our Friends and Companions, some of our Neighbours and Relations, some of our very Children and Servants are at present in Hell, bitterly exclaiming against us, and cursing the Days in which they lived with us, and were acquainted with us.  
Instead of growing better and better, are not some of us 
[g] Nemo, inquit Epicurus, aliter, quàm quomodo natus est, exit è vita. Fulsum est, pejores mor mur, quàn nascimur. en. epist. 22.  worse now than we were many Years since? more profane, or worldly; more sensual, more hardened from the Fear of the Lord, more without God and Christ in the World, more useless, more unprofitable than ever? more unfit to live, more unprepared to die now, than we found we were many Years ago? Have not some of us so ill husbanded our Time, that the older we have grown, the less Hope we have had of Heaven and Happiness? As Pius Quintus is reported by 
[h] Cùm essem Religiosus, sperabam bene de salute animae meae; Cardmalis sact us, extimui; nunc Pontifex creatus penè despero. Corn. à Lap. in Numb. l. 1.11.  Cornelius à Lapide to have said, When I was first of a Religious Order, I hoped well of the Salvation of my Soul: But when I was made Cardinal, I began to fear it: But since I was created Pope, I almost despair of it. How many may be found in like manner, who in their Youth have had it may be some reason to hope well of themselves; but in their Middle Age more cause to fear, and in their Old Age almost ground enough to despair.  
I may here take up the Complaint of the devout 
[i] Quid prodest din vivere, quando tam parùm emendae nur? Ah long a vita non semper emendat, sed saepe culpam magis auget. utinam per unam diem bene essemus conversati in hoc mundo! multiannos computant conversionis, sed saepe p●rvus est fructus emendationis. A Kempis, l. 1. c. 23. n. 2.  A Kempis; What does it avail us to live long, when we are so little bettered by it? Ah long Life, says he, does not always mend our Manners; but does often the more increase our Crimes. Would we had a alked but one Day well in this World! Many reckon Years of their Conversion; but there is too often but little sign of a new Conversation.  
Had we not been grossly wanting to ourselves, how much might we have known of God, and of his Mind and Meaning in his Word and Works? How much might we have done for God, and received from god by this Time? what a Stock of Grace might we have gotten before now? What a Treasure of Experience might we have heaped up? What a good Foundation might we have laid of a sound, solid and well-setled Peace and Comfort, to stand us in stead in a Time of Need? What ground might we have gotten against our Corruptions? What Growth in Grace? What Strength in the inner Man? What Skill to discern and avoid the Wiles and Snares of the Devil? What Love to, and Delight in the Law of God? What Readiness to every good Word and Work? What Ereedom and Enlargedness might we have attaineed to in God's Service? How truly might it have been our very Meat and Drink to do the Will of God; our constant Course, daily Use, and chosen cheerful Exercise, to run the Ways of God's Commandments? How forward might we have been in the Way to the spiritual Canaan, who have, it may be, been greatly guilty of many Retrogradations? How might we have been of another Spirit than we are of at present? How  might we have grown? How zealous for the Glory of God, and the good of Souls? How active in the Cause of God and Religion? How careless of the Pleasures that are but for a Season? How spiritual and heavenly-minded? How ready to die? How ripe for Heaven?  
O let this Consideration be laid to Heart by us, and serve deeply to humble us, that we have had much Time, but have redeemed little or none: that we have lived long to little, to bad Purpose: that we have trifled and squandered away those Seasons of grace that can never be enjoyed again, and lost those Opportunities that can never return back again. Let us put ourselves to the Trial, and bring ourselves under Examination, whether we have discharged our Dutyin Redeeming the Time, yea, or no.   

The third Use, by way of Reproof.  
Is every Christian bound to redeem the Time? Then here is a Word of seasonable, serious, sharp Reproof to several Persons, who are grossly guilty of misspending their Time, and divers Ways do foolishly cut this precious Commodity to waste: Particularly to these following.  

The first Sort of Persons reproved.  
To such as misspend their Time in Idleness; who lose their Time nihil agendo, in doing just nothing, or nothing at all worthy the naming: Who live in Neglect of all honest and Useful Employment, or do not sedulously exercise chemselves in the Duties of their Place and 
[a] There dwelled in Belsted, a small Village some three Miles from Ipswich, a Tanner, who being very busy in tawing of a Hide, Mr. Carter came by accidentally; and going softly behind him, being familiarly acquainted with the good Man, merrily gave him a little Clap on the Back; The man started, and looking behind him suddenly, blushed, and said; Sir, I am ashamed that you should find me thus: To whom Mr. Carter replied, Let Christ when he comes fiad me so dotage. What (said the man) doing thus? Yes (said M. Carter to him) faithfully performing the Duties of my Calling, The Life of Mr. John arter inserted among Mr. Clark's Lives of ten Eminent Divines, pag. 13.  Calling. How sharply may God reprove, and say to many among us, 
* Mat. 20.6.  Why stand ye here all the Day idle? What Cause have Ministers to complain of their People with the Apostle? and say, 
† 2 Thess 3.11.  There are some which walk among you disorderly, working not at all. To how many may we use the Words of the Wise Man? 
‖ Prov. 6.6.  Go to the Ant thou Sluggard.  
1. Idleness is a Sin against a Man's very Creation. God did not so curiously work, and accurately frame us, to sit still and fold our Hands, and give ourselves to our ease, and to 
[b] Desidea somnium vigilantis.  dream when we are awake. Our Maker intended and fitted us for work. To what End did God furnish us with so many useful instruments as the several members of our Bodies, and endow us with those nimble and active Faculties of our Souls, but that we might up and be doing, and vigorously prosecute and pursue some worthy and good End in the diligent Use of sit and proper Means? Adam even in Paradise was not allowed to be idle; but, before he feil, we appointed and ordered to 
* Gen. 2.15.  dress the Garden, and to keep the Ground: in which Employment he should have 
[c] Oberatus fuisser agrieulturâ, non laboriosd, sed deliciosa, ad voluptatem & experientiam. Synops. Crit.  taken Delight, and gained Experience.  
And afterward when he had sinned; not light and case, but hard and painful, tedious and wearisome Labour was enjoined him, as a perpetual Penance for his Transgression and Offence; and imposed as a 
[d] Andr. River. Exercit. in Gen. p. 157.  Bridle to rest rain the Flesh, which by reason of Sin is now become wanton and rebellious against the Spirit: 
(*) Gen. 3.17, 19  In sorrow shalt thou eat all the Days of thy Life: In the Sweat of thy Face, shalt thou eat thy Bread. 
* Job 5.7.  Man, says Eliphaz, is born unto Labour, troublesome Labour. 
† Psal. 104.23.  Man, says David, goeth forth to his Work, and to his Labour until the Evening: This is the Course which God has set him. But by their Idleness Men attempt to overthrow the Purpose and Design of God, and to frustrate the End whereto Man was created; and plainly thwart and contradict, cross and control God's Curse, while only in the Sweat of others Brows they eat their Bread; and cast off the Means which God has ordained for repressing and taming the petulant and unruly Flesh.  
Were these so wise as to accept of the Punishment threatened and inflicted, and to become painful and laborious in their Places and Employments; the Curse of God would, by a Miracle of the divine Mercy, be turned into a 
[e] The Labour and Sweat of our Brows is so far from being a Curse, that without it our very bread would not be so great a Blessing.— If it were not for Labour, men neither could cat so much, nor relish so pleasantly, nor sleep so sound, nor he so he althful, nor so useful, so strong nor so patiented so noble, or so untempted: And as God has made us beholding to labour for the purchase of many good Things, so the Thing itself owes to labour many Degrees of its Worth and Valne.— Labour is necessary, not only because we need it, for making Provision of out Life, but even to ease the Labour of our Rest; there being no greater Tediousness of Spirit in the World than want of Employment, and an unactive Life: And the lazy man is not only unprofitable, but also accursed, and he groans under the Load of his Time, which yet passes over the active man light,— while the Disemployed is a Disease, and like a long sleepless Night to himself, and a load unto his Country. Bp. tailor's Serm. 2. V Ser. 25. p. 322.  desidtam Deus prohibet & execratur.; sic opedrentibus & morigeris in benedictiovem convertit, quod homini init to tanquam pana impositum futt: Psal. 128, 2. Labour am manuum tugrum comedes: beatius oer, & bene tibi erit. Andr. River. loc. cirat.  Blessing: For, ordinarily not Bread tastes so sweet, as that which is earned with hard Labour and Sweat.  
2. Again; Idleness is a Sin against our very Redemption. 
* 1 Pet. 1.17, 18.  Pass the Time of your Sojourning here in Fear: for as much as ye know that ye were not redeemed with corruptible Things, as Silver and Gold, from your vain Conversation, but with the precious Blood of Christ, etc. This should engage you to walk reverently, strictly and watchfully all your Time. 
† 1 Cor. 6.20.  Ye are bought with a Price: God hath paid dear, given his Son out of his Bosom, for the Purchase of you: Therefore glorify God in your Body, and in your Spirit, which are God's. And let's remember Christ 
‖ Tit, 2.14.  gave himself, for us, that he might redeem us from all Iniquity, and purisy unto himself a peculiar People, zealous of good Works: 
[f] Hammond's Par.  He delivered himself up to a shameful Death, on purpose that he might ransom us out of the Power of Satan, from that Course of vicious living in which Men were before engaged, and cleanse us in an eminent Manner to be an holy pious People, most diligent to advance to the nighest pitch of all Virtue. Christ hath redeemed us to this End, that we might redeem Time for his Service. Why then dost thou stand lasing and loitering, when thou art made and born for Work, and redeemed for Work, and called to Work?  
3. Farther; Idleness is a Sin against our very Bodies and Souls. It is in a Manner the Murder of the Body: for, as the Air and Water, so Man's Body is apt to corrupt and putrify without Motion. Ease destroys the Health of the Body; breeds the Gout and other Diseases. And it hurts and taints the Soul too; and produceth that Indisposition in it, which one fitly calls Podagram animi, the Gout of the Soul: and another terms it the Scurvy of the Mind. 'Tis highly prejudicial both to our temporal and spiritual Estate. The Man that neglects the Means of a temporal Provision, and of his eternal Salvation, through Laziness and Idleness, starves and kills both his Body and Soul, and every way beggareth and impoverisheth himself, in respect to the inward spiritual true Riches of Grace, as well as in reference to outward Enjoyments and worldly good Things. Without Labour, Industry and diligent Husbandry, we can neither increase the natural, nor improve the divine Riches of our Souls. There is nothing to be gotten by Idleness but Misery here, and Hell hereaster. The 
* Matt. 25.30.  idle and slothful Servant is condemned to be cast into outer Darkness.  
4. Farther yet; Idleness is a Sin against our Neighbour. How do they offend against their Neighbours who are wholly unfruitful in their Places, and live as unprofitably in their Health, as if by Sickness they were utterly disabled for any Service? Idle Persons are superfluous Creatures, of no Advantage or Benefit to the Body Politic where they live; and (as Cicero says of the Swine) 
[g] Animam pro sale habent.  have their Souls only instead of Salt, to keep their Bodies sweet. They are an unnecessary, intolerable Burden to any Kingdom or Commonwealth. It was a pertinent and prudent Question put by Pharaoh to Joseph's Brethren, 
* Gen. 47.3.  What is your Occupation? An Interrogation (says the learned 
[h] E●ercir in Gen. p 650. vide Pareum in loc.  Andrew Rivet) worthy of a Prince, who ought not rashly to receive any Strangers into his Dominion, Without first examining whether they be sit for any good Thing, and know how by some honest Labour to make Provision for themselves and theirs; that they may neither be burdensome to others, nor living idly take Occasion of doing ill. Hence wise Politicians (as he well urges there) have expressly prohibited Idleness by severe Laws. The Judges of Areopagus took particular notice of the several Citizens at Athens, and strictly enquired in what way of Business every one lived, and whether any addicted himself to base and sluggish Idleness. The idle Person was made liable to an 
[i] Ea nominabatur act to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Rivet. loc. citat. pag. 650. vid. & p. 157.  Action qt Law: and he that was once found guilty of Idleness, was, according to Draco's old Law, presently branded with Infamy: But Solon afterward somewhat mitigated that Law, and only pronounced him an infamous Person who was a third Time condemned of Idleness. The Massilienses of old denied such Persons Entrance into their City, as were not skilled and versed in some Art whereby to get a livelihood: Nor did they admit or allow of Players, Dancers, Jesters, Jugglers; because these Arts do nourish the Idleness o●such Spectators, as commonly They call and draw to themselves who Waste their Time in Toys. And it was ordained by Law among the Persians (as the forecited Author notes out of Herodotus) that at the End of every Year every Sabject should go to the Magistrate to give an Account of their Employment.  
An idle Body is plainly guilty of Injustice and 
[k] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phocylid.  Theft, for he takes and uses the Creatures he has no right to, and lives upon others Labour and Industry. The Apostle commands, 
* 2 Thess 3.10, 12.  that If any would not work, neither should he eat; that is, at the public Charge, or at the Cost of any other. And he commands and exhorts such as are idle, that they work, and eat their own Bread: As if it were not their own Bread, if not gotten with the Work of their own Hands, and the Sweat of their own Faces.  
So far as we are idle we are 
[l] Idleness is the Burial of a living Man, an idle Person being so useless to any Purp says of God and Man, that he is like one that is dead, unconcerned in the Changes and Necessities of the World: and he only lives to spend this Time, and eat the Fruits of the Earth, like a Vermin or a Wolf; when their Time comes they die and perish, and in the mean Time do no good; they neither blow nor carry Burdens: all that they do, either is unprositable, or mischievous. Bp. Taylor's Rule and Exercise of haul. Liv c. 1. §. 1. Otium sine literis mors est, & hominis vivi sepultura. Sen. ep. 82.  useless and grievous to others, who yet were born for the Good and Service of others.  
If we would spend our Spare-time in visiting the Sick, in reading to them, and conferring with them; in reproving open, bold Sinners; in comforting afflicted, distrened Consciences; in succouring and assisting tempted Persons; in catechising, and instructing, and praying with and for our several Families; how many would rise up and call us blessed, and praise God for us, and pray for us?  
5. Once more; Idleness is an 
[m] 
Nihil agendo malè agere disces, Catonis oraculum, quo nihil verius. Colum. deterust.  
Fugiendum est otium: nam qui nihil agunt male agere discunt: cùm animus sit irrequietus, & ubi ad honesta non ducitur in mala sertur. Ciell. Eth. Aristorel. p. 27.   Inlet to many other Sins. The Son of 
* Ecclus. 33.27.  Syrach informs us that Idleness teacheth much Evil. It is well observed by 
[n] Pareus, Comment, in Gen. 2.15.  Pareus, that if our first Parents had been employed in dressing the Garden according to God's Command, instead of talking idly with the Serpent, they had not then been seduced unhappily into Sin. How much more, says he, is Idleness now to be shunned and avoided by Man! since, out of Paradise, he is every way exposed to the Snares of the Devil, and is by nothing deceived more easily and dangerously than by sluggish Idleness.  

† 1. Sam. 11.2.  When David was 
[o] 
Quaeritur, Aegysthus quare sit factus adulter?  
In promptu causa est, desidiosus erat.   idly walking upon the Roof of his House, Lust quickly kindleed at first Sight of a pleasing beautiful Object. An idle Person lies open and exposed to all the Temptations of Satan: Nay he is not only tempted by him, but a Tempter of him. What we bnd spoken in 
‖ Ezek. 38.11.  another Case, the same may Satan say of idle Persons, I will go to them that are at rest. When the Bird sits still, than the Fowler takes his aim, and shoots; but the flying Bird is seldom hurt. Indulge not thyself in Idleness, lest Satan take Advantage against thee. 'Tis good Advice that 
[p] Facito aliquid operis, ut te semper Diabolus inveniat occupatum. Hieron. ad Rusticum, ep. 4.  St. Jerom gives thee; Still be doing some warrantable Work, that the Devil may always find thee well employed. If thou canst find nothing to do thy self, sure enough the Devil will quickly find thee somewhat to do: If thou be'st once idle, he'll presently employ thee, and set thee awork. The idle Person has no Defence and Safeguard against Satan: But he that is lawfully busied is not at leisure to attend and listen to Satan's Temptations. If Men be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as work not at all, they quickly become 
* 2 Thess 3.11.  Wanderers about from House to House, Tatlers also and Busy-Bodies, speaking Things which they ought not; meddling out of their Calling, and enquiring into Things that concern them not: Which Courses and Carriages are the 
[q] Bp. tailor's Rule and Exerc. of Hol. Liv. chap. 1. §. 1. Rule 1●.  Canker and Pust of Idleness, as Idleness is the Rust of Time. Well then, take this short Lesson from 
[r] A Kempis, l. 1. c. 19 n. 4.  a devout Person; Be never altogether i'd, but still either reading, or writing, or praying, or meditating, or labouring and endeavouring to do somewhat that may be useful and profitable, conducive and ordinable to common Good and Benefit. Take Example from the heathen 
[s] Nullue mthi per otium dies exit, etc. Sen. ep. Quid in otio facio? ulcus meum curo. l. ep. 68  Moralist; I pass not away one Day in Idleness, says he. When so much Work is necessary to be done in so little a Time, or you are for ever certainly undone, will you stand as Men that cannot find their Hands?  
You that are rich have of all People the least Cause to be idle: 
[t] See Mr. Baxter's Preface to Mr. Whately's Redemption of Time.  God gives you more than others, and is there any Reason then that you should do less for God than others, and make your whole Lives only a long Vacation? Would you think yourselves well fitted, if those very Servants should presume to do you the least Work, to whom you give the largest Wages?  
Harken diligently to that sober Counsel and seasonable Reproof which the holy 
[u] Church-porch, p. 3,4.  Mr. Hethere gives you; 

Fly Idleness, which yet thou canst not fly  
By dressing, mistressing, and Compliment.  
If those take up thy Day, the Sun will cry  
Against thee: for his Light was only lent.   

O England full of Sin, but most of Sloth!  
Spit out thy Phlegm, and fill thy Breast with Glory:  

[w] 
I sinned that in our old Saxon Language, a Gentleman was called an Idle-man; perhaps because those who are born to fair Estates are free from those Toils and hard Labours which others are forced to undergo. I with the Name were not too proper to overmany in these Days, wherein it is commonly seen that those of the better rank who are born to a fair Inheritance so carry themselves as if they thought themselves privileged to do nothing, and made for mere Disport and Pleasere. Bp. Hall's Remaining Works, p. 227. See Bp. tailor's Rule and Exerc. of Hol. Liv. c. 1 § 1. the 11th, and 12th Rules for employing our Time.  
Such Gallants as live in no settled Course of Life,— nor do any Thing for the good of humane Society; let them know, there is not the poorest contemptible Creature, that cryeth Oysters and Kitchenstuff in the Streets, but deserveth his Bread better than they; and his Course of Life is of better Esteem with God and every sobert wise man, than theirs. Bp. Sanderson's Serm. 1 V p 196.   Thy Gentry bleats, as if thy native Cloth  
Transfused a Sheepishness into thy Story:  
Not that they all are so; but that the most  
Are gone to Grass, and in the Pasture lost.    
Don't they deserve to be reproved who squander away their Time in a soft and delicate Laziness? And they too, who though they seem to be full of Employment, yet do nothing at all of the Work of a Man of Christian; but spend their Time in an 
[x] Quorundam non otiosa vita est dicenda, sed desidiosa occupatio. Sen. de brev. vit. c. 11. Non habent iste otium, sed iners negotium. Ib. c. 12. Oterose's nihil agunt. lb. c. 13.  idle Employment, or in a serious Idleness, a painful Playing, a laborious Loitering, and a 
[x] Quorundam non otiosa vita est dicenda, sed desidiosa occupatio. Sen. de brev. vit. c. 11. Non habent iste otium, sed iners negotium. Ib. c. 12. Oterose's nihil agunt. lb. c. 13.  busy doing nothing.  
But surely of all Persons they deserve a severe and cutting Reproof who idle away their Time on the Lord's-Day: Who usually spend that holy Day as if the rest of the Ox and Ass were the only worthy and acceptable Observation of it: When as the Lord's-Day (as a 
[y] The whole Duty of Man, partit. 2. § 17.  great and excellent Author says well) was never ordained to give us a Pretence for Idleness, but only to change our Employment from worldly to heavenly, to take us off from out worldly Business, and to give us Time to attend the Servioe of God and the Need of our Souls. A Reit from all worldly Buhness is commanded, that we may be at Leisure for the public Worship and Service of God, and for the Duties or private Instructing and Praying with our Families, and of secret Closet-Prayer, Reading, Meditating, and the like. A mere Cessation from Labour is not all that is required of us on the Lord's-Day; but the Time which Men save from the Works of their Callings they are to lay out on those spiritual Duties.   

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

[c] Church-porch.  God gave thy Soul brave Wings; put not those Feathers  
Into a Bed, to sleep out all ill Weathers.  
This immoderate Sleeping is naught on any Day, but worst of an upon the Lordsday. It must needs be much out of any man's Way to sleep in Harvest, and drouse away the Market-Day: and such is the Lord's-Day in respect of spiritual and Soul-Advantages. How many Persons are there, that have enough to do, and by ill Custom make it a difficult Thing to get themselves ready by Church-time, and take no Time on the Lord's-Day-Morning to pray in private, or to pray with their Families; and so never prepare themselves to meet their God in his public Ordinances, and beg no Blessing upon the Word they go to hear; and therefore God suffers them from Time to Time to go back from the Word without any Blessing.  
Never use to take any more Sleep than is necessary for the strengthening and refreshing of your frail Natures, the relieving and supporting of your tired and wearied Bodies, and the recruiting and repairing of those Spirits that were wasted and weakened by Labour, that so you may be the better enabled for continued Action and Employment, and sitted for daily Use and Service; which is the true and proper End for which Sleep was appointed and ordained.  
Pay no more than needs must to that craving greedy Publican of Time: never yield to its unreasonable Exactions: The more you yield to it, the more it will grow upon you: the more Hours you give to Sleep, the more you may. ●● you keep too much upon the Working-Day, you will be prone to sleep upon the Lord's-Day, too, and that in the Time of the very public Ordinance; to sleep when you should be at it, or to sleep even when you are at it, and should be wakeful and attentive under it. How sluggishly and shame urry do many neep and slumber away Church-Time, lie drowning and dreaming in Bed in the Morning, folding their Hands to sleep, or stretching themselves upon their Beds, when they should be lifting up holy Hands, and humbly bowing their Knees, and striving together with their Fellow-Christians in the joint Prayers of the public Assembly. And if they make not some trivial Excuse to stay at home in the Afternoon, they lit nodding and halt a sleep at Church, when they should have their Ears and Hearts open to what is publicly read or said. Consider and think thus much with yourselves, that if here you spend the greatest Part of your Life in Sleep, and make the most of your Time nothing but Night; a dark, black and eternal Night, without one Moment or Minute of Ease or Rest is reserved for you in another World.   

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

A fourth Sort of Persons reproved.  
How many lose much precious Time in vain and sinful Thoughts? These are they that swallow up most of our solitary Hours. When we are sitting, or walking, or riding alone in the Daytime, or waking in the Night or early in the Morning; then 
[a] See Dr. Tho. Goodwin of the Van. of Thoughts.  do our Minds talk idly with themselves; then do Men wilder away their Time in unsettled independent Thoughts; misspend their Time in vain unprofitable Musing, proud self reflecting, self-admiring and self-applauding, strange and unreasonable Projecting; in mere imaginary Suppositions of what they would both be and do; in fond self-slattering Presumptions, and foolish Expectations of Things; in fretting and fuming Thoughts at cross Accidents; in curious searching into other men's Actions and secret Ends, and studying Things that do not at all concern themselves, and would do them no good at all to know; in evil Surmising and causeless jealous Working; in angry revengeful Thoughts and 
* Psal. 36.4.  devising Mischief upon their Beds; in lustful wanton, profane and dissolute Thoughts; in speculative Wickedness, in representing and acting those Sins in their Thoughts which they want Power or Opportunity to put into outward Act, in reaclling, revolving and reviewing in their Thoughts past sinful Actions with a tickling Pleasure and Delight.  
If a Man should write down his thoughts but of one Day, and read them at Night, he would reckon himself: And many a Person would even blusly, and be quite a shamed to speak out what he loved to imagine and must upon.  
These idle and evil Thoughts are they that justle and shut out serious and savoury Thoughts and Meditations, and hinder the divine Law and Testimony from being our 
* Psal. 119 97, 99  Meditation all the Day. Vain Thoughts too commonly 
† Per. 4.14.  lodge with us: They come into our Minds just as Travellers go into an Inn, who boldly take up their Chamber there, and command and call for what they would have: Whereas Thoughts should be suffered to come into our Minds only as Men are permitted to go into a Garri2on, who are first strictly examined, who they are, whence they come, and what is their Business. We should, with David, 
‖ Psal 119.113.  hate vain Thoughts, call in our vagabond wand'ring Thoughts and Imaginations, and fix them upon solid and serious Things. Think nothing (says 
[b] Contra saiutem proprtam cognes n●bd; minus dixi contra: Prater dixisse debueram. Bern. de consid. unge.  St. Bernard) that may make against thy Salvation: 'Twas too little to say against it; I should have said, says he, think of nothing beside it.   

A fifth Sort of Persons reproved.  
How very many merely lose much of their Time in Words; in pouring out great Floods of Talk, an Ocean of Words without one Drop of Understanding? Many lose their Words, and lose their Time in vain Speeches, unprofitable Prattling, fro thy Discoursing, 
* Prov. 15.2, 14.  foolish Babbling, toyish and trifling Talking and twattling, that tends to no real good in the World. This empty Chat does cheat and cousin us of much of our Time, and is a careless throwing away every Day, and almost every Hour of the Day, something of that which ought to be expended for Eternity. How many idly spend their Time in questioning and talking about the Change of the Moon, the Alteration or Quality of the Wether: or in curious and busy Inquiries about News, only out of an Itch to know somewhat new, or merely to find matter of Discourse; and not out of a sincere and earnest Desire to understand how it goes with the Church of God, that they may order their Prayers and Praises suitably to God's Providences and Appearances in the World towards his People? How many waste the Winter Evenings in telling of Tales, and old Wives Fables, and little insignificant Stories to their Children and Families? when they should employ those precious Hours in well acquainting them with the Corruption of their Nature, and the absolute Necessity of real Regeneration, of being born again, born from above: in often informing them of their Sin and Misery, and instructing them in the only Way of Salvation by the meritorious bloody Death and Passion, and the Illuminating sanctifying Spirit, and the healing recovering Grace of Christ.  
How many lose their Time by venturing weakly to talk of those Things which they are not in habitu to discourse of, which they have not well weighed and studied, and are unable to manage a pertinent proper Discourse about? And how do some lose very much of what they speak and take up Time in talking of, for want of Observation and Accommodation of their Discourses to 
[a] Lukin's Practice of Godliness, p. 58.  the several Tempers, Faculties, Abilities, Capacities, Conditions of those with whom they have to do? by which men's Society might easily be rendered more acceptable to others, and become more profitable both to others and themselves 
[b] By observing men's Tempers we may the more easily insinuate what we please into them: by observing their Paculties and Abilities we may both please them and profit ourselves; because men love to discourse of things belonging to their own Faculties, or wherein their Abilities chief lie; and about those things we may expect the most satisfying Answers from them, if they be such things as may be any Advantage to us to know. If we suit our Discourses to men's Conditions, it will add much Grace and Comeliness to our Speech; but if we do not in all things apply ourselves to men's Capacities, we shall but weary them, and what we labour to pour into them will run beside. Idem ibidem pag. 59 . How many lose their Time and Breath in 
[c] 
Multum illis temporis verborum cavillatio ertpuit, & capliosae disputationes, quae acumen irritum exercent. Tantum nobis vavat? jam vivere, jam moriscimus? Seneca ep. 45.  
Malint disputare quàm viutre. Sen.   Disputing and wrangling about endless and fruitless Controversies, and unprofitable contending about mere Speculations, or such Practices as have no influence into the bettering or depraving the Souls of Men? How many lavish out their time and Discourse in meddling pragmatically with other men's Matters that nothing concern them? How many grossly abuse their Time in speaking too freely of Persons, when they should only speak of Things?  
And here particularly, such Persons deserve to be found fault with, who spend their Time in slandering, detracting, whispering, tale-bearing, speaking 
[c] In primis provideat, nesirmo vitium aliquod indicetinesse morst us. Quod maxtmè tum solet evenive, cum stu●tosè de absentibus detrahendt causâ, aut per ridiculum, aut severè, aut maledicè, contumel osèque dicitur. Dicero l. 1 de office  Evil of others when they have no lawful Call to do it: in talking uncharitably of others 
[d] De alterius utta, de alterius morte disputatis. Seneca de vita beata c. 19  Lives and Deaths, in private caracterizing, judging, censuring, backbiting of others. These are as perfect in the Enumeration of others Faults, 
[e] Dr. Allestry's Sermons p. 35.  as if their Memories were the Books that shall be opened at the Day of Judgement. This is in itself a base Temper wherever it is; with the Fly to fasten now here but upon a Sore; like a Cupping-Glass to draw nothing but corrupt Blood. This is an ungodly Humour for any to suffer their Tongues to be busily meddling with those Sins and Miscarriages, Failings or Faults of other Persons, which never grieved and troubled, touched or came near their own Hearts; and which they never secretly bewailed, and sadly bemoaned before God: To be continually judging and censuring those that were never privately and personally reproved, lovingly and compassionately admonished, nor once earnestly and hearty prayed for by them. This censorious Spirit is a Christless Spirit. Jesus Christ is an Advocate with the Father: he excuses, he pleads for Sinners: he makes the best of every Thing: he covers a Multitude of Sins. Now when we do nothing but rip open, and aggravate others Faults behind their backs, we are far from an Imitation of Christ: This is so far from being a Christ-like, that it is too evidently a Diabolical Spirit: The Devil, he is called an Accuser; and we plainly play Satan's Part, and act him to the Life, and spend our Time just as the Devil does, if we make it our Business to be ever prying and finding of Faults, to be always bringing Charges against, and framing Accusations of others. And the employing our Time thus is far from redeeming it. Might not we spend our Time far better in meekly admonishing of others, and in hearty praying for others, than in rashly judging and censuring of others? Let me tell you, while we are always pleading others guilty, we do but make ourselves more guilty: and thus to lose our own Innocency, is this to redeem our Time? To render ourselves uncapable of Heaven, is this to work out our own Salvation? 
* Psal 15.1, 3.  Lord, who shall abide in thy Tabernacle? who shall dwell in thy holy Hill? he that backbiteth not with his Tongue, nor doth Evil [Wrong, Hurt or Injury] to his Neighbour, [in this way of backbiting] nor taketh up [that is, with his Mouth; that uttereth not] a Reproach against his Neighbour: that does not curiously pry into the Businesses, Affairs, Infirmities, secrets of others, and then busily divulge and tell them abroad to other Persons; thereby defaming, disgracing, disparaging, and rendering Men contemptible one to another; and stirring up Strife, Hatred, Enmity, Division and Quarrels among Men. Where shall we now find the Christian who deserves the Commendation that once 
[i] Hieron. ad Marcellam de laudibus Asellae.  St. Jerome gave of Asella, of whom he says, Sermo silens, & silentium loquens; she was silent when she spoke, for she spoke only of religious and necessary things, not meddling with other Persons, or Fame. How do many misspend their Time and talk in vain and ridiculous Self-gloriation, and in uncomely affected, if not false and ungrounded Commendation of themselves? in complementing and flattering great Sinners to their very Faces? And some very vile and wicked Wretches abuse their Time and Tongues in speaking a Multitude of Lies, in frequent taking God's Name in vain, in common and customary Swearing, in 
[f] Dr. Allestry's Sermons, p. 154.  mingling horrid and bitter Imprecations with their sportive Talk, and making the Wounds and Blood of God, and other such sad Words their foolish or peevish Modes of speaking?  
Many men's Mouths run, like an Issue, nothing but Putrefaction: They vent and pour out 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 4.29.  putrid, unsavoury, rotten, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss. 3.8.  filthy Discourse, apt only to minister to a Vice, instead of ministering Grace unto the Hearers: Corrupt itself, and tending to corrupt good Manners, and to infect the Fancies and defile the Minds of those that hear it. They pass the Time in uttering 
[g] The Apostle chargeth that Fornication should not be once named among them, as becometh Saints; (Eph. 5.3.) not meaning that the Vice should not have its Name and filthy Character, but that nothing of it be named, in which it can be tempting or offensive; nothing tending to it, or teaching of it, should be named. Bishop Taylor's Sermons, 1 Vol. p. 288.  wanton, lose, lascivious Words; in singing amorous and obscene Songs; whereas he that is 
‖ James 5.13 Private Christian● are to teach and admonish one another in Psalms, and Hymns, and spiritual Songs, Coloss. 3 16 Etia●n cùn htlaritati inser vimus, addification is & ut●i●at is mutuae memores esse debemus. Dau. in loc.  merry should sing Psalms.  
Many misspend their Hours in 
* Ephes. 5.4.  inconvenient, 
[h] Ipsum genus jocandi non profusum, nec immodestum, sed ingenuum & facetum esse debet.  enim puer is non omnem licentiam ludendi damus, sed eam, quae ab honest is actionibus non sit aliena: sic in ipso joco aliquod probi ingenit lumen eluceat. Cicero l. 1. de Office.  scurrilous, immodest; yea, many misspend them in impious and profane Jesting: in openly Scossing at good Men, and making merry with their Imperfections, and their own Slanders; and in jeering the holy Ways, and playing with the holy Word of God. He that makes a Jest of the Words of Scripture, or of holy things, (as a 
[i] Bishop tailor's Sermons, 1 V p. 305.  learned Pen richly expresses it) plays with Thunder, and kisses the Mouth of a Canon, just as it belches Fire and Death; he stakes Heaven at spurn-point, and trips Cross and pile whether ever he shall see the Face of God or no; he laughs at Damnation, while he had rather lose Goal, than lose his Jest; nay (which is the Horror of all) he makes a Jest of God himself; and the Spirit of the Father and the Son to become ridiculous. And is not this a monstrous cursed Improvement of precious Time, to use and employ it in profanely deriding, and desperately abusing the Word and Spirit of God that gave it? 'Tis a good Saying of the 
[k] Detestanda illorum insania, qui hilares esse non p●ssunt sine Christi contumelia & religionis ludibrio. Dau. in Coloss 3.16. Thes, if any, do hilarem insaniam insanire, ac per risum furere. Seneca de vita beata c. 12.  Reverend Bp. Davenant, Their Mandness is to be detested and abominated, who know not how to be cheerful and merry, without doing Disgrace and Dishonour to Christ, anal putting a Mock and Scorn on Religion. Mr. Herbert 
[l] Church-porch, p. 16.  plainly tells you their Doom;  
None shall in Hell such bitter Pangs endure  
As those who mock at God's way of Salvation.  
Whom Oil and Balsams kill, what Salve can cure?  
They drink with Greediness a full Damnation.  
How few of us all have ordinarily been considerate and watchful, wise and material, useful and prudent in our Discourses; and have frequently used our Tongues as Instruments of Piety, and spiritual Charity; of the Glorisication of our Creator and Redeemer, and the 
[m] It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good Speech, such as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Edification of Necessity, Eph. 4.29 The P●r●se is an Hebraism, where the genitive Case of a Substantive is pur for the Adjective; and means, that our Speech be apted to necessary Edification, or such Edification as is needful to every man's particular Case. Bishop Taylor's Sermons, 1 V p. 324.  necessary Edification, and Soul-advantage of our Brethren? How seldom has our Speech been designed and directed to the real Profit, and best benefit of our Neighbour? and our Communication been so ordered and managed by us, that it might be 
[n] Id●m ibid.  apt to instruct the Ignorant, to strengthen the Weak, to recall the Wanderer, to restrain the Vicious, to comfort the Disconsolate, and to afford a seasonable Word to every Man's Necessity?  
Where is the Man, whose Tongue is as 
* Prov. 10.20.  choice Silver? whose Words are of real Worth and great Price: in whose Lips 
† Ibidem 10.13.  Wisdom is found, whose Lips 
* Prov. 14.7.  of Knowledge 
† Ibidem 15.7.  disperse Knowledge, and 
‖ Ib. 10.21.  feed many; the Words of whose Mouth are 
(*) Eccles. 10.12.  gracious, 
(†) Prov. 10.32.  whose Lips know what is acceptable, whose Tongue is 
(‖) Ib. 12.18.  Health, whose Mouth is a 
[*] Ib. 10.11.  Well of Light, whose wholesome Tongue is a 
[†] Ib. 15.4.  Tree of Life; whose instructive Speeches, and edifying Discourses, and warm affectionate Converses have happily helped others to Life? Where is the Man who speaketh Words 
[‖] Ib. 15.23.  in due Season, whose Words are, 
* ib. 15.26.  pleasant Words, grateful to God and good Men? Where is the Woman that 
† Ib. 31.26.  openeth her Mouth with Wisdom, and in whose Tongue is the Law of Kindness; or, gracious Instruction; or, 
[o] Vide Catwright in loc.  serious Discourse to Children and Servants of the Word of God and holy Things? Oh how many Men and Women are there who have not a savoury gracious Speech in the whole Day, or Week, or Month, or Year, no not in their whole Lives! We may complain of the constant Discourses of most Persons in the Words of 
[p] Nihil de Scripture is, nibil de salute agitur animarum, sed nugae & risus & verba proferuntur in ventum. Inter prandendum quantum fauces dapibus, tantum aures pascuntur rumoribus. Bernardi Apologia ad Guilhelm●m Abbatem, cap. 8.  St. Bernard; Not q Word of Scripture drops from them: nothing relating to the eternal Salvation of men's Souls can be heard among them: nothing but toying and laughing, and light and frothy talking takes up their Time.  
men's Communications are generally so unprositable, and so corrupt, that the Consideration hereof made a contemplative Person cry out, 
[q] Dixit quidam: Quoties inter homines fui, minor home redis. Hoc saepius experimur, quando diu confabulamur. Faciliùs est omnino tacere, quàm verbo non excedere. A Kempis de imitatione Christi, l. 1. c. 20. n. 2.  As often as I have gone among Men, I have returned the less Man: And drew these Words from another devout Person, 
[r] Vellem me pluries' tacutsse, & inter homines non fuisse. Sed quare tam libenter loquimur, & invicem fabulamur: cùm tamenrarò, sine laesione conscientrae, ad silentium redimus? Ibidem, c. 10. n. 1.  I wish I had oftener held my Tongue, would I had not so frequently gone into Company! But why do we so willingly talk and converse together, says he, when, if we talk any thing long, we rarely come off without loss, and seldom give over communing together without some Hurt first done to our own Consciences.  
We have all of us often offended in Word; not remembering and considering that even 
* Mat. 12.36.  of every idle Word that Men shall speak, they shall give Account in the Day of Judgement: And that (as a learned 
[s] Bishop tailor's Sermons, 1 V p. 292.  Bishop clears the Text) the Judgement than shall fall upon our Words, if not upon our Persons; the Fire shall consume such Hay and Stubble; and though the Person himself escape, he shall sustain and suffer that Loss: We shall have no Honour, no fair Return for idle, useless, unprofitable Discourses, but they shall with Loss and Prejudice be rejected and cast away.  
And therefore take 
[t] Nemo parvi aestimet tempus quod in verbis consumitur otiosis. Bernardus sermone de triplici custodia.  St. Bernard's Caution, Let no Man count it a light Matter to spend valuable Portions of his precious Time in idle Words: And labour to imitate the ancient Christians, of whom Tertullian gives this Character, 
[u] It a fabulantur ut qui sciant Dominum audire. Tertulliani Apologia, c. 39  They discourse as those that well know that God hears every Word they say.  
Henceforth let us have a care of our Words: let us give our Tongues to Wisdom, ever speak to some Useful profitable Purposes, and on all just and fit Occasions, open our Mouths with boldness in the Cause of God and Goodness; and spend as much of our Time, and 
[w] Mr. John Carter (Pastor of Brainford in Suffolk) did much addict himself to savoury Speeches and heavenly Discourses; in which God did so own and bless him, that by the holy Discourse that dropped from his mouth a godly woman was first won to Christ, while she was waiting on him in his Chamber, and warming his Bed. In his Life written by his Son Mr. John Carter inserted in Mr. Clark's Collection of the Lives of ten Eminent Divines, p. 13  as many of our Words as prudently may be, in matters of Religion, in Prayers and Praises and pious Discourses, in aptly accommodating and seasonably producing the wise and weighty Say of Scripture and holy Men, and in taking Occasion from ordinary Occurrences to raise and promote spiritual Discourses.   

A sixth Sort of Persons reproved.  
Such do justly fall under severe Censure, who Profusely spend their Time in vain Pleasures.  

1. In 
[a] Vbi magna corpor is cura, ibi magna mentis incuria, Dictum Catonis.  Curiosity about dressing and trimming the Body.  
2. In making dainty Provision for the Belly.  
3. In Play and Sport and vain Recreations.   
1. How do the brave Gallants and gaudy People of the Times, sordidly use their Souls as so many tailors, setting them to mind every new Fashion; and very unmanly spend their Time in overnice and too curious decking and dressing of the Body, and powdering of the Hair? (the 
[b] 
When th' Hair is sweet through pride or lust,  
The Powder doth forget the Dust. Herbert's Poems, Charms and Knots.   Powder quite forgetting the Dust) losing their Time inter pectinem speculumque occupati (to use 
[c] De brevitate vitae, c. 12. Quomodo trascuntur, si tonsor paulo negligence or fuit? tanquam virum tonderet. Quomodo excandeseunt,— siquidextra ordinem jacuit, nisi omnia in anulos suos recider unt? quis est istorum qui non malit Rempub icam s●am turbart, q an comam? qui non solicitior sit de capitis sut d core, quàm de salute? qui non comptor esse malit, quàm gnus ornatus.— Adhibendaest munditia, non odiosa, neque exquisita nimis, ●an ù n quae sugiat agrestem & inhumanam neg●tgentiam, Cicero l 1. de Offic.  Seneca's Exprellion) by being wholly taken up between the Comb and the Glass. These are so exceedingly concerned for their Heads of Hair, or for the Periwigs they wear, that (to speak in the Words of the forementioned Philosopher) they had rather that a whole Commonwealth should be troubled and distrubed, than that their well-set Hair should be disordered and discomposed: and more affect to be neat and fine, spruce and trim, than to be truly good and honest.  
And how do too many of the other Sex, instead of early looking up to Heaven in Prayer, and looking diligently into the perfect Law of Liberty, list up their 
[d] Doctor Alle●●ry's Sermons, page 226.  Morning-Eyes to nothing but a Looking-glass, and there contemplate their Faces, and garish wanton Dresses, for several Hours together, and even worship their own Image, and fall in Love with their own Shadow; and please themselves to think, how the Eyes of others will be drawn to gaze, and be pleased with looking upon them? These gentile Sinners ordinarily spend the most of their Time before Dinner in the Arts and 
[e] 
Tanquam famae diserimen agatur  
Aut animae: Tantiest quaerendi cura decer is.  Juvenalis satyra 6.  Labours of Attire, in putting on their Bulls and Towers; many in patching, and too many in painting their Faces, and giving themselves another Colour and Complexion than ever their Maker thought good to give them; in making themselves a new Face, instead of making themselves a new Heart: Whenas these idly busy Persons might spend their Hours a great deal better in the trimming of their Souls, and 
* 1 Pet. 3.4.  adorning their inner, hidden Man, and making themselves all glorious within; in putting on the Lord Jesus Christ, in putting on Christian Charity, and clothing themselves with Gospel-Humility, and with the Ornament of a meek and quiet Spirit, and in beautifying themselves with all the Graces of the holy Spirit.  
2. How much Time do many spend in contriving how to furnish their Tables, to 
[f] Cibus per artem voluptatémque corruptus. Non ad tollendam, sed ad irritandam fame in quaeritur, & inventae sunt mille conditurae quibus aviditas excitaretur.— M●ltos morbos multa fercula secerunt. Vide quantum rerum per unam gulam transiturarun ermisceat luxurta, terrarum marisque vastatrix! necesse est it aque inter se tam diversa dissideant, & hausta malè drger antur, altis aliò nitentibus.— Dii bovi, quantum hominum unus venter exercet!— Coguntur in unum sapores. In coena sit, quod fiers debet saturo in ventre.— Non esset confusior vomentium cibus. Seneca ep. 95.  mix their Meats, to fill and garnish out variety of Dishes, to prepare and order their several Sauces; in the pleasing of their 
[g] 
— Qutbus in solo vivendi causa palato est.  Juvenalis satyra 11.  Palates, the pampering of their Flesh, and the strengthening of their Lusts; in immoderate Eating, riotous 
[h] Aspice quantum occupent conviva, quae jam ipsa officia sunt Seneca de brevitate vi●ae, c. 6.  Feasting, frequen Junketing; in excessive Drinking, tarrying long; at the Wine, or sitting long Tippling at the Alehouse? How many suffer Sensuality and Luxury to eat up their Time, and make no greater Improvement of their Years than to become accomplished Epicures?  
How do such voluptuaries make their Souls Cooks to look out Provisions for their Bodies, employing their Minds in studying and devising Meats for their Bellies? How do these live 
[i] 
Quiderat cur in numero viventium me positum esse gauderem? an ut cibos & potiones percolarem? ut hoc corpus causarium ac staidum, peritu●ú nque nisi subinde impleatur, farcirem, & viverem aegri minister? Idem praef. nat. quaest.  
Fateer insit am esse nobis cor poris nostri caritatem: fateor nos hisjus gerere tutelam: non engo indulgendum illi, sed serviendum nego.— Sie gerere nos debemus, non tanquam propter corpus vivere debeamus, sed tanquam non possimus sive corpore.— Honestum ei vile eit, cui cor us nimis carum est. Idem ep. 14.   as if the Business of their Lives were to please and serve, to gratify and satisfy the Flesh? as if they were made for no higher than the mere animal Life? as if they received their rational Souls only to procure for, and to animate the Organs of their Sensuality? as if they were born for nothing else but to  and feed, to purvey and provide, to cark and care for this vile Body, and were capable of enjoying no nobler Pleasures or higher Satisfaction than the Entertainment of their Senses? Though the Truth of it is, that 
[k] 
Quid mihi voluptatem nominas? Hominis bonum quaero, non ventris, qui pecudibus ac belluis laxior est. Sen. de vita beata c. 9  
Hunc tu numeras inter homines, cujus summum bonum saporibus, ac coloribus, ac sonis constat? Idem ep. 92.  
St quae mens est paulò ad voluptmates propensior, modò ne sit ex pecudum genere, (sunt enim quidam homines non re, sed nomine) sed si quis est paulò erectior, quamvis voluptate capiatur, occultat & dissimulat appetitum voluptatis, propter verecundiam. Ex quo intelligitur, corporis voluptatem non satis esse dignam hominis prastantiâ eánque contemni & rejict oportere.— Si considerare volumus, quae sit naturae excellentia & dignitas, intelligemus, quàn sit turpe difftuere luxuriâ, & delicaiè, ac molliter vivere, quâmque honestum, parcè, continenter, severè, sobriè. Cicero l. 1. de Offic.   sensual Pleasure (as Seneca well discourses) is but the Good of a Beast. Canst thou reckon him, I will not say among Men, but Mankind, says he, whose Life too plainly shows that he placeth his Happiness and Chief Good in Tastes, and Colours, and Sounds? Let him departed out of this goodly Rank and Order of Creatures that are next unto the Gods themselves; let him even go among the brute Beasts, who is a Creature so much pleased and delighted in the Enjoyment of his Food.  
How few do eat and drink, not merely with an Intention to preserve the Body in Health and Strength; but with such Prudence, Care and Caution, as not to over-cherish and pamper, to embolden and enrage their Bodies; to soften and weaken, to clog and enslave their Minds to Sense; and to inflame and provoke themselves to Lust and Wantonness? How few do use the Creatures in such sober and moderate Measures, as may render their Bodies tame and governable, morigerous and obsequious to their Souls, and cheerful and ready in the Exercise of any religious Duty? which is certainly the true Notion of 
[l] See Mr. Lucas' practical Christianity, part. 1. cap. 4. sec. 3.  Gospel-Temperance.  
3. they also are here to be reproved, who not only consume much of their Time in Dressing and Tiring, Eating and Drinking, but lavish out a considerable Portion of it in pleasurable Sports and Recreations. These are they, who Bellerophon-like hotly spur on a flying Horse; study to drive away that Time, which hasteth, and posteth, and flieth away too fast of itself: And are of a like Mind with that 
[m] Aeliani variae Hist.  Persian King, who proposed a great Reward to any that could invent and find out any new Pas-time.  
These Men waste and wear out their Time, either  
(1.) By using 
[n] Virtus voluptates aestimat, antequam admittat; nec quai probavit, magni pendit: nec usu earum, sed temperantid laeta est.— Tu voluptatem complecteris: ego compesco. Tu voluptate frueris: ego utor. Tu illam Summum Bonum putas: ego nec bonum. Tu omnia voluptatis causà facis: ego nibil. Seneca de vita beata, c. 10.  unlawful Recreations, which have somewhat of Sin in them, something or other dishonourable to God, or injurious to their Neighbour.  
Or else, (2.) By 
[n] Vide pag. praeced. sub litera [n]  abusing lawful Recreations; either using them unseasonably, or else immoderately.  
(1.) Unseasonably. We should never take any Diversion at such a Time, when any necessary Duty toward god, that we are capable of, will be neglected by so doing. Again; We should never use any Recreation, but only to fit and whet ourselves for Business and Employment. We should not begin to play, till need of Body or Mind require it: And therefore labour must ordinarily go before Recreation, and Recreation must follow after it, as a needful Refreshment of weak Nature after Weariness, to fit and enable any Person for fresh and future Employment, and a cheerful returning to farther Labour and Painstaking in his particular lawful Calling. 
[o] Ludo & joco, uti illis quidem licet, sed sicut somno & quietibus caeteris, tum cùm gravibus, seri sque rebus satasfecertmus. Cicero l. 1. de Offic.  Cicero says well, We may use Recreation and Play, as we do Sleep and other Kind's of Rest, when first we have given due Attendance to weighty and serious Things.  
Farther, (2.) As Time is lost by unseasonable, so, by immoderate Recreation. The Earth is a Place for Labour and Industry; 
[p] Neque enim ita generati à natura sumus, ut ad ludum & jocum facti esse vide amur: sed ad severuatem potius, & ad quaedam studia gravora atque majora. Idem ibid.  We were not put here as the Leviathan into the Sea, to take our Fill of Pleasure and Sport.  
But how many spend their Time immeasurably in 
* Job 21.13.  Mirth and Music, Singing and Dancing, Frolicking and Sporting, Gaming and Playing at Cards and Dice, or in frequent going and long sitting to see Stage-Plaies? 
[q] Dr. Patrick's Divine Arithm p. 7.  A learned Doctor expresses himself excellently well to this Purpose: Men reckon, says he, that there are none but Play-days jon their Life, and they can find never a Working-Day among them. All their Days in their Calendar are Festivals: And they are so far from minding the Business of Life, viz. dressing up their Souls for God in a blessed Eternity by Religion and Holiness, that a Saint should have no Respect from many that pretend to honour him, were it not that he gets them Leave to play more freely. The whole Course of their Lives is but a sporting Business, and when they lay aside their worldly Affairs, it is but to obtain Leisure to be more frolic.  
To plead that such and such Recreations as you use immoderately, are in themselves simply lawful, is an Excuse that will never be admitted and accepted by God, when in the mean Time you neglect your necessary weighty work and Employment. Surely you would never suffer your own 
[r] 
If your Servants leave most of their Work undone, and spend the Day in Cards and Stage-plays, and Feasting, and in merry Chat, and then say, Madam, are not Cards and Plays and Jesting lawful, will you take it for a satisfactory Answer? And is it not worse that you deal with God, Mr. Baxter's Pref. to Mr. Whately's sermon of Redemption of Time.  
If a poor man had but  in his purse, to buy Bread for himself and his Family, and would give a Groat of it to s? e a Poppet-play, and then dispute that. Poppet-plays are lawful, how would you judge of his understanding and his practice? O how much worse is it in you, when you have but a little uncertain Time, to do so much, so great, so necessary Work in, to leave it almost all undone, and throw away that time on Cards, and Plays, and sensuality, and idleness! Idem ibid.   Servants so to put off their gross Carelessness of important Business that requires greatest Haste and Speed.  
'Tis a notable Saying of 
[s] 
Quis est dignus nomines hominis, qui unum diem totum velit esse in isto genere voluptatis? Cicero l. 2 de Finibus. And Seneca hath a sentence very like it; Quis mortalium, cui ullum superest hominis vestigium, per diem noctémque titillari ve it, & deserto animo, corpori operam dare? De vita beata, cap. 5.  
Nulla major voluptas quàm voluptat is fastidium.   Cicero, He is not worthy the Name of a Man, that would choose to spend one whole Day in sensual corporeal Pleasure: surely then he less deserves the Name of a Christian, who by his good Will would live all his Days, and spend all his Years in taking his Pleasure and Recreation; preferring the Pleasures of Sense, the Entertainments of the Fancy, and the Recreations of the Body, before the rational manly Pleasures, the delightful Exercises, and the solid Refreshment and Satisfaction of the Mind: Whereas in the Judgement and Experience of the wisest and best Men, there is no greater Pleasure in the World than a generous holy Contempt, and rational religious Disdain of excessive sensual Pleasures.  
A Life of Recreation is an absurd and ridiculous Thing; to make that our constant Business, which should only fit us for Business. For a Man to make mere Recreations his main Actions and grand Employments, is full as foolish and unreasonable, as if he should make all his Diet of Physic or Sauces, and his whole Garment of nothing but Fringes.  
As we must not begin with Recreation in the first Place, so, when we take it, we must not hold and continue it 
[t] Sunt exercitationes & faciles & breves, quae corpus & sine morae laxent, & tempori parcant: cujus raecipua ratio habenda 1st.— Quicquid facies, cito redi à corpore ad animum, illum dicbus ac noctibus exerce.— Dandum & aliquod intervallum antrno: it a tamen ut non resolvatur, sed remittartur. Sen. open 15.  too long.  
It may seem a severe Rule, but well deserves our very serious Consideration, that the 
[u] In his serm. of Red. of Time, p. 20, 21.  Worthy Mr. Whately has given us to direct us in this Particular: 'Tis not lawful for man, says he, in an ordinary Course, to spend more Time in any Recreation, than he has or shall that very Day spend and employ in some Godly, and chief private religious Exercise. The Reason he gives is this; We must 
* Mat. 6.33.  first seek the Kingdom of God, and his Righteousness [first] in respect of Time, and first in respect of Affection; primarily, and principally.] Now he that does so, can never use to bellow more Time in any Recreation whatsoever, than in those Things which do directly make for the obtaining of eternal Life, and that Righteousness which will certainly bring one thereunto.— And surely this is a most equal Thing, that the most needful Duty should have the most Time bestowed upon it. How very faulty then are many, that spend whole Days and Nights at Cards and Dice, and in idle Pas-times, who never allotted one Hour of any one Day, to be spent in secret, in that main Work and principal Employment, for which all their Life-time was allowed them?  
Take need of giving too much of your Time to any Recreations: You may quickly lose, not only your Time, but your Hearts too, in immoderate Recreations; and may thereby so hugely unfit and indispose yourselves for Duty, that you may find it an hard Task and difficult Work, to bring back your Hearts to their usual Temper and wont Frame again: As Schoolboys, after a Breaking up or Time of any extraordinary Play, have much ado to settle, and fall hard and close to their Books again.  
Some good men have been so tender, that they have blamed themselves for the Use of those Recreations, which are apt to consume and devour, to eat and swallow up too much Time: And the Remembrance of Time misspent in immoderate Recreations, has been no small Trouble nor light Burden to the considering Minds and sensible Spirits of some very holy and eminent Christians. I find in Mr. Fox his Acts and Monuments, that John Huss, a famous Reformer and worthy Martyr, in his last Letter wrote in his Imprisonment to one Mr. Martin, has these Words; You know how before my Priesthood (which grieveth me now) I have delighted to play oftentimes at Chess, and have neglected my Time, and unhappily provoked both myself and others to Anger many Times by that Play: wherefore besides other my innumerable Faults, for this also I desire you to invocate the Mercy of the Lord, that he will pardon me.  
If the Recreation you use be lawful, seasonable, moderate, than you are certainly well employed, and never trouble and torment yourselves with the Thoughts that you might be better employed; for (as one says truly) if we were always bound to do that which is best, we could never tell whether we pleased God or no; but should be engaged and involved in needless Jealousies, perpetual Fears and endless Doubts.  
And here moreover, without making it a distinct Head of Discourse, I think among vain Recreations I may well reckon idle and needless, fruitless and unprofitable Visits. Man indeed is a sociable Creature, made and fitted for Converse; And the Comfort and Pleasure of humane Life does much consist in the desirable Enjoyment of the Familiarity and Society of prudent, discreet, Christian Friends; And great Advantages are to be given and gotten by wise and good Discourses; And due Respects, and civil Kindnesses are to be paid to Friends and Neighbours; and all Occasions and Opportunities to be taken and chosen of doing any considerable good Offices to them, either in respect of their Souls, or Bodies or Estates. But (as 
[w] Nemo se sibi vendicat, etc. de brev. vit. c. 2  Seneca complains) we vainly spend and wear one ourselves one upon another: This Man waits upon one, that Man upon another; but no Man gives diligent and due Attendance upon himself.  
and I fear there are too many to be met with, whose 
[x] Nemivem ex omnibus difficilius domi, quâmse, convenit. Ex hoc malo depender illud teterrimum vitium, anscultatio, & publicorum secretorumque inquisitio, & multarum verum scientia, qua nec tutò narrantur, nec tutò audiwtur. Sen. de tranquil. animi, c. 12.  Feet abide not in their own House (as the 
* Prov. 7.11.  wise Man speaks) that wander about from House to House, being Tatlers, and Busybodies, speaking Things which they ought not (which is the Character the 
† 1 Tim. 5.13.  Apostle gives of them) who go from Place to Place to spread any flying Report or Rumour, to carry any uncertain and unconcerning News, and (if they may be so happy) to tell the first Story of some little Accidents and petty Circumstances of Things: who run here and there out of a gossipping tattling Temper, or a pragmatical prying Humour, and a greedy Desire to make Observations of the Affairs and Concerns of other Folks Families; Or to show their own Dresses and Tires, and to see the new Fashions of others; Or to drink, or game and play away several Hours of the Day. There are too many that are weary of their Time, and weary of themselves, and hate the Work and Employment they are called to in their Families, and the Exercises of Devotion that should be used in their private Closets; and gad abroad for a Diversion from Duty, for the Prevention of melancholic Selfreflection, and for avoiding or drowning the disquicting Clamours, and troublesome Noises of their own guilty and stirring Consciences: These weary and tyre out their Neighbours, that they may not be a Burden at home to themselves: never remembering, or not considering that sober Advice and solid Counsel of the 
* Prov. 25.17.  wise Man, 
[y] Docet vitandam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non amici consuetudinem.  Withdraw thy Foot from thy Neighbour's House: lest he be 
[z] Cato Munatio scripsit, se vereri, ne nimia amicitia causam altquando daret odio. Huc proverbium Persicum, Homines invisere indecorum non est; modò toties non fiat ut dicant, Sat est. Et Arabes dicunt, Visita raro, & angebis amcrem. Et Martialis, Nulli te facias nimis sodalem. Quantò meltor ergo est Dei quàm hominum amicitia? Deo tanto sumus gratiores, quanto saepius ad eum accedimus. Syn. Crit. in loc.  weary of thee, and so hate thee.  
But alas how few among us are to be found, who make their Visits to these better Purposes, to help and assist, counsel and comfort sick Persons; to exercise Charity to the Souls and Bodies of poor Neighbours, to minister suitable and seasonable Relief to such as are in real and great Want and Need; to further the Edification, and promote the Salvation of all about them; to labour and endeavour to bring some off from their Errors or Sins; to mind one another of their latter End; in a serious and savoury Manner to talk of the Kingdom, and the Way to the Kingdom, and to help one another Heaven-ward; to add to one another's spiritual Knowledge, to increase and stir up one another's Graces, to comfort and warm and strengthen one another's Hearts; to affect one another with the Remembrance of God's Ordinances, and with the Consideration of his Providences, to their Persons, Families, Relations, more particularly; r to the Land of our Nativity, and the People of God and Church of Christ, more generally; To bring one another to a due Sense of the Divine Mercies, and to a dread of the Divine Judgements; to pray with one another, and to quicken one another to a Reformation of their Hearts and Lives, and a well ordering of themselves and Families, and the Redemption of their Time in these evil Days, and to a speedy and sound Preparation of themselves to suffer for the Gospel, and for the Purity of the Reformed Religion, if God shall please to call them to it?  
That Prodigy of early youthful Piety, and spiritual divine Proficiency; 
[a] In his Life written by his Brother Jam. Janew. p. 72, 73.  Mr. John Janeway, Fellow of King's College in Cambridg, once in Company sat down silent, took out his Pen and Ink, and wrote down in Shorthand the Discourses that passed for some Time together, among those that pretended to more than common Understanding in the Things of God; and after a while he took his Paper and read it to them, and asked them, Whether that Talk was such as they would be willing God should record? Is not this a brave rational divine Discourse? (says he) Where's our Love to God, and Souls, all this while? Where's our Sense of the Preciousness of Time, and of the Greatness of our Account? Did Saints in former Times use their Tongues to no better Purpose? Would Enoch, David, or Paul have talked thus? Is this the sweetest Communion of Saints upon Earth? How shall we do to spend Eternity in the Praises of God, if we cannot find some good Matter for an Hour's Discourse? This he did to convince, and shame them out of their barren Discourse, and empty Converse, and foolish fruitless Communication, and to quicken and provoke them to a more profitable Improvement of their Society.   

A seventh Sort of Persons reproved.  
They also are justly blame-worthy, who cast away their Time in excessive, immoderate, worldly Cares for superfluous Things? Who (as the 
[a] Magno temporit impendio quaeruntur supervacua; & multi transcunt vitam, dum vitae instrumenta conquirunt. Seneca ep. 45.  Philosopher describes them) do wholly pass their Life in seeking and procuring the Instruments of Life; and are 
[b] 
Seneca de brevitate vitae, cap. 20.  
Facile est occupationes evadere, si occupationum pretia contempseris.— Mercedem miseriarum amant, ipsas exccrantur. Idem ep. 22.  
Rebus non me trado, sed commodo: nec consector perdendi temporis causas. Idem ep. 62.   sooner weary of living, than of labouring; whose desire lasts longer than their Ability, and Power to labour for this World; who reckon Old Age grievous only on this Account, that it lays them aside, and hinders their lively and vigorous Pursuit of the Things of the World; Who complain sometimes of the Trouble of Businesses, of the Weight of great and full Employments, but cannot find in their Hearts to leave them, because though they hate the Miseries of their Labours, yet they love the Gain and Profit, the Price and Reward of them.  
Who bestow a great Deal of Pains about that they never intent to use; who toil and sweat, tyre and weary out themselves to heap up much thick Clay, to treasure up Silver and Gold, to 
* Isa. 5.8.  join House to House, and lay Field to Field, all which they must shortly exchange for a Turf in the Churchyard: Who anxiously labour to raise and gather, to clear and secure an Estate, which they must, every Man of them, 
† Eccles. 2.18, 19  leave unto the Man that shall be after them, and none knows whether he shall be a Wise Man or a Fool; and take no pains in the mean Time to try and confirm their Title to Heaven: Who are so solicitous about ploughing their Grounds, that they cannot 
‖ Jer. 4.3. Hos. 10.12.  break up the Fallow-Ground of their own Hearts: who are so busy in making up their Accounts with Men, that they mind not the making even their Accounts with God; So over-careful to improve their temporal, that they neglect the Improvement of their spiritual Estates: Who are, 
* Luke 10.40, 41, 42.  like Martha, so cumbered and troubled about many Things, that they are ready to forget the one only Thing which is absolutely necessary, the happy Choice of that good Part or Portion, which would be a Thing very acceptable to God, and the Advantage of which would continue to themselves to all Eternity: Who are so taken up with worldly Deal, that they have little or none of their Conversation in Heaven: Who say in their Hearts, what Duke de Alva once replied to the King, who asked him whether he had seen the Eclipse of the Sun; that he had so much Business to do upon Earth, that he had no Time to look up to Heaven: Who are more studious and industrious to get a good earthly Bargain, than to obtain a Crown of Righteousness, a Crown of Life and Glory, and to make sure of an heavenly and everlasting Kingdom: Who have their Hearts as full of the World as their Hands, and are so covetous and greedy of it, that they will lose their Time, and let go God and a god Conscience for it: Who suffer their worldly Employments too often and easily to steal away their set and stated Times for Reading, Prayer, Confession, , Meditation, Self-Examination; to rob their Duties of their allotted Hours, or to borrow of their Duties their appointed Seasons, without ever making any Payment of them.  
The learned and judicious Bp. Sanderson, in a Sermon 
[c] Bp. Sanderson on 1 Cor. 7.14. p. 214, 215.  preached to the People, gives them this wholesome good Instruction, not to ingulf themselves so wholly into the Businesses of their particular Callings, as to abridge themselves of convenient Opportunities for the Exercise of those religious Duties, which they are bound to perform by virtue of their general Calling. This (says he) is a point of Duty; Men being commanded in their Callings to abide with God: A point of Wisdom also; it being a means to procure a Blessing upon their Labours, from his Hands; who never faileth to serve them, that never fail to serve him. And a Point of Justice too, as due by way of Restitution: of which he gives this both ingenious and solid Proof; We make bold with God's Day, says he, and dispense with some of that Time which he hath sanctified unto his Service, for our own Necessities. It is equal, we should allow him at least as much of ours, as we borrow of his; though it be for our Necessities, or lawful Comforts. But if we rob him of some of his Time (as too often we do) employing it in our own Businesses, without the Warrant of a just Necessity: we are to know that it is Theft, yea Theft in the highest Degree, Sacrilege; and that therefore we are bound, at least as far as petty Thiefs were in the Law, to a 
* Exod. 22.1. 2 Sam. 12.6.  fourfold Restitution.  
But how very many so overload and overburthen themselves and their Families with ordinary worldly Businesses, that either they quite neglect their Duties, or put God off with slight and short and hasty Duties; and neither afford themselves sufficient Time, nor allow their Servants convenient Opportunities of remembering their God, and minding their Souls Necessities.  
These have no leisure to consider, that the Soul is more worth than the Body, and Heaven more valuable than the Earth: and therefore that the Things that necessarily conduce to the saving of the Soul, and securing of Heaven, must not wholly be neglected for any bodily Concernments, or worldly Interests whatsoever. We must first seek the Kingdom of God, and chief lay up a Treasure in Heaven: and therefore we must not suffer worldly Cares to take up an undue Proportion of our Time.  
We must not engage in so many Businesses, nor so eagerly pursue and follow any, as that our ordinary worldly Affairs should hinder ourselves, or our Families from the Performance of ordinary religious Exercises. 
[d] Toward the end of his Life before his Remains.  It is reported of the famous Mr. George Herbert, sometime Orator of the University of Cambridg, that when he came to have a Family, he was eminent and exemplary for his spiritual Love and Care of his Servants: by his own Practice teaching Masters this Duty, to allow their Servants daily Time, wherein to pray privately, and to enjoin them to do it: holding this for true generally, That public Prayer alone to such Persons, is no Prayer at all. Our Love and Care even of our Servants spiritual Welfare, aught to be greater than our Love and Care of the Things of this World.  
As many so deeply plunge themselves into unnecessary Businesses, that they have no Leisure for religious Performances: So some so mainly mind earthly Things, that they make Religion subservient to their worldly Employment, take up a specious Profession of Religion, and fair Form of Godliness, chief to invite and draw Customers to their Shops; and that they may deal falsely and 
[e] Totius injustitia nulla capitalior est quàm eorum, qui tum, cùm maxime fallent, id tamen agunt, ut viri boni esse videantur. Cicero l. 1. de Offic.  unjustly, without Question or Suspicion; and gain unreasonably and unconscionably, by a dissembled Sanctity and sictitious Piety.   

The last Sort of Persons reproved.  
And lastly; Some Persons are to be reproved for misspending their Time in their Duties. You may think this strange, that Time should be thrown away in Duties. But I would have you to understand it may; for you may lose your Time in Duties, these two ways;  

1. By performing them unseasonably.  
2. By doing them formally.   
1. You lose Time in Duty, if you perform it unseasonably. And that may be done these two Ways.  
(1.) When one Duty thrusts and justles out another, and so the Duty is mistimed: As if a Man do spend that Time in his Closet, and in religious Devotion, which God does require him to employ in his Shop, and in following his Vocation. So again; if you read and pray privately at home, when you should attend on the public Ordinance: Or, read in your Bible, or Prayer-Book, at Church, when you should hearken to the Sermon there: Or, if you do nothing but read, when you should meditate sometimes, and confer sometimes: Or, if you give way to such good Thoughts, as in Prayer, or hearing the Word at any Time, come into your Mind, but are impertinent and irrelative to the Matter in hand: Such Thoughts, though they be materially good, yet are formally evil; though good in themselves, yet are sinful to thee, at such unfit and inconvenient Times; and will at least taint and fly-blow thy necessary present Duty. To do any Duty whatever, when you should rather do another, is to misspend Time about such a Duty, which is to you unseasonable.  
(2.) When Duty is performed at such a Time, when we are most unfit for it, than it is unseasonable, and Time is lost in it: As when we go to Prayer, when we are fit to go to sleep; and kneel upon the Cushion, when we are fit to lay our Head upon the Pillow; and hold up our Hands then, when we are scarce able to hold open our Eyes; and speak to God then, when we hardly hear ourselves speak.  
When Luther during his retirement in the Castle at Coburga, for his Safety, enjoyed more leisure than ordinary; one Vitus Theodorus, who then lived with him, informed Melancthon concerning him, that he spent in Prayer every Day 
[f] Nullus abit dits, quin ut minimum tres horas, edsque fludiis aptissimas in orationem ponat. Melch. Adam. in vit. Luther, p. 138, 142.  three Hours at least, and those that were fittest and properest for his Studies.  
And it is commendable in some Masters of Families, that as often as they can do it with any convenience, they perform Evening-Prayer in their Families before Bedtime, yea before Suppertime, when they are not clogged with Meat, nor heavy with Sleep; but are every way freest and fittest for Duty. Will you set yourselves and your  to do God's Work, when you are wholly unfit to do your own? You lose Time in Duty, by performing it unseasonably. That's the first.  
2. You lose Time in Duty, if you perform Duty no otherwise than formally, customarily, slightly and superficially. If you handle holy Things without any Feeling; If you do the Duty, for the Matter of it, but fail in the Principle and Manner of the Duty, and never look to the 
[g] The end of all Exercises of Piety and Devotion, is more and mine to dispose our Hearts to the Love, and our Wills to the Obedience of our blessed Creator and Redeemer. And busying ourselves in any of them without this Design, may well be counted in the Number of the fruitless and unaccountable Actions of our Lives. Thus to do is prodigally to waste and misspend our Time; as the Jews were upbraided by one of their Adversaries, with doing, upon the account of their Sabbath, saying, They they lost one Day in seven. Dr. Fowler's Design of Christianity, pag. 186.  End of the Duty; have no real Design, and hearty Intention to please and glorify God thereby, and to gain and increase in true Holiness of Heart and Life.  
If you act, not out of a Principle of Love, and inward Life and Liking, but only out of some external respect; If you perform your Services, not out of a filial ingenuous Disposition, but merely out of a Slavish Fear of being beaten, or of losing the Wages you expect for your Work: If you use only a careless and supine Devotion: If you matter not at all how little you do for God, or what is the Frame of your Minds and Hearts in what you do: If you give way to vain Thoughts in holy Duties: If you be not intent in your religious Services, but instead of using the World, as if you used it not, you use good Duties as if you did not use them; observe the Lord's-Day, as if you observed it not; confess and repent, as if you did no such thing; hear, as if you heard not; and pray, as if you prayed not: If you pray only out of Custom, and do not mind and well consider what you say, nor are affected with what you speak, nor desire what you ask: If you pray, and read, and hear, only because you are brought up so to do, and have taken up such a Practice, or because you would satisfy natural Conscience, and have the good Opinion and Word of all in your Families, and be commended by your Neighbours for religious Persons; and do not pray to this necessary End, that so you may enjoy Communion with God, and get and obtain Pardon, and Grace, and Strength from God; nor read the Scripture and good Books, and hear the Word preached, that so you may know your Duty in Order to the Practice and Performance of it; all the Time that is thus spent in Duty, is in a manner Time lost and misspent: in so doing you lose your Duties, and you lose your Time too.  
But especially, if any shall dare to do nothing but whisper, and talk, and laugh; to mock and jeer at the Word, and the Minister of it; to be undecent, and rude, and profane in their Carriage and Behaviour, in a Christian Assembly, in the Time of Divine Worship, in the 
[i] Vae mihi quia ibi pecco, ubi peccata emendare debeo. Bernard. de interior. Domo, c. 33.  Presence of the great God, and in the Sight of the holy 
* 1 Cor. 11.10.  Angels; This is to lose the Time of public Duty, if it be to be lost at all; This is to lose the Time of Duty, with a Witness.  
And so I have done with the third Use, namely of Reproof and Rebuke to several Sorts of Persons, who are guilty of the Loss, the lamentable Loss of their precious Time, and unvaluable Opportunities.     

CHAP. VI The fourth and last Use is of Exhortation, to Magistrates, Ministers, the People in general. Six quickening Motives to press the Duty of Redemption of Time. (1.) Consider how notably Jesus Christ redeemed the Time, when he was here in the World. 1. He redeemed the Time, to save us. 2. He redeemed the Time, to be an Example to us. (2.) Consider further, that as Christ did once redeem the Time, to save us; So the Devil does daily redeem the Time, to destroy us. (3.) Consider, how very notably many of the Saints and Servants of God have improved and redeemed their Time. (4.) Consider, that it is an Act of spiritual Wisdom to rodeem the Time, and mere Madness and gross Folly not to redeem the Time. (5.) Consider, that if now thou losest and squanderest away thy Time, thou wilt at last be forced thyself to condemn thy foolish Neghgence, and to justify the Care and Diligence of others, that were wiser for their own Souls then thyself. (6.) Consider, that do what we can to redeem our Time, we shall never repent at last of any Care we have had to redeem it, but shall certainly blame and find fault with ourselves for being so careless of our Time, so negligent of good Opportunities as we have been. Serious considerative Christians do blame themselves for their Loss of Time, even in their Life-time: but they are especially sensible of it, and exceedingly ashamed of themselves for it, at their Death.  
THe fourth and last use shall be of Exhortation, to put you upon the Duty of Redeeming Time.  
Let Magistrates vigorously redeem the Time, in the faithful Execution, and impartial Administration of governing Justice; and in being active and zealous, bold and courageous in the Cause of God and Goodness: 
* Rem 13.3.  in being a Terror to Evil, and not to good Works; and in acting for the 
† i Pet. 2.14.  Punishment of Evil-doers, and for the Praise of them that do well: in repressing Vice, and checking Profaneness, and daily dashing Sin out of Countenance; and in countenancing and encouraging, nourishing and cherishing Sobriety and Temperance, Virtue and Godliness, Holiness and Religion.  
Let Ministers industriously redeem the Time, in 
‖ Acts 20.27.  not shunning to declare to the People all the Counsel of God; in urging Truths upon their own Hearts, and pressing and enforcing them upon others Souls; in labouring abundantly in the Lord's Vineyard; in 
(*) Verse 28.  taking heed unto themselves, and 
(†) 1 Tim. 4.16.  to their Doctrine, and to all the Flock over which the Holy Ghost hath made them Overseers; in feeding the Church of God with the wholesome Food of sound Words; in 
(‖) Heb. 13.17.  watching for Souls, as they that must give Account; in 
[*] Acts 20.31.  daily warning Sinners with Tears; in persuading Men with Earnestness and Importunity, as those that well 
[†] 2 Cor. 5.11.  know the Terror of the Lord; in endeavouring to 
[‖] 1 Tim. 4.16.  save themselves and them that hear them, to 
() Judas 23.  save some with Fear, pulling them out of the Fire; in taking all possible Care, lest they 
[] 1 Cor. 9.26.  beat the Air, and 
* Gal. 2.2. Phil. 2.16.  run in vain, and labour in vain; left their People's 
† Ezek. 3.18.  Blood be required at their Hands, and lest when they have preached to others, they themselves should become 
* 1 Cor. 9.27.  Castaways; in discharging their Duty so painfully and faithfully, that though 
† Isa. 49.5.  Israel be not gathered, though the straying and straggling Sheep be not reclaimed and brought home to God, yet they may be glorious in the Eyes of the Lord, and their God may be their Strength: That the may be 
‖ Acts 20.26.  pure from the Blood of all Men, and may 
(*) Verse 24.  finish their Course with Joy; and be able to say, as the most laborious and indefatigable Apostle, St. Paul, expressed himself, with an Heart full of Comfort, when the Time of his Departure was at hand; 
(†) 2 Tim. 4.7, 8.  I have fought a good Fight, as a faithful Soldier; I have finished my Course, as a strenuous Runner; I have kept the Faith, as a trusty Depositary: Henceforth there is laid up for me a Crown of Righteousness, which the Lord, the righteous Judge, shall give me at that Day.  
Yea, let People in general give all serious constant Diligence to redeem the Time, and to make their Calling and Election sure: Believing, and considering, that we were not sent into this World to eat, and drink, and sleep, and sport, and play; to take our Pas-time and Recreation, and to enjoy a little short carnal Mirth, some sensual sinful Pleasure, or worldly Profit, or earthly Honour, for a season; but to live in the constant Exercise of Reason, and Virtue, and true Goodness: To study the Nature and Attributes, the Mind and Will, the Word and Works, the Laws and Ways of God: To 
(‖) Rev. 14.12.  keep the Commandments of God, and the Faith of Jesus: To worship and serve our Creator, Redeemer, Sanctisier and Comforter: To prepare and provide for Eternity; and to do good to all, while we have Opportunity.  
And here, to proceed particularly, I shall  

I. Propound some Motives, to quicken you; And then,  
II. I shall give you some Directions, to help you to gain the Time, and redeem the Opportunity.   
To press you to the Duty, besides the several Reasons of the Doctrine (which are also so many Motives to the Duty) I shall farther lay you down a six-fold Motive.  

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

1. He redeemed the Time to save us.  
2. To be an Example to us.   
1. He redeemed the Time, to save us. His whole Life, to his very Death; yea, his Life and Death were nothing else but a continual Course of doing and suffering for our Salvation. Did Christ spend his Time, his Labour, his Blood, to save us? and shall we be backward to spend our Days, our Pains, our Strength to serve him? Did Christ redeem the Time, to accomplish and work out our Redemption? and shall not we redeem the Time, to secure and work out our own Salvation?  
2. Christ redeemed the Time, to be an Example to us. Not an idle Word ever came out of his Mouth. He speak as never Man spoke, and did as never Man did. He was serious and favory, holy and heavenly in his private Converses, and took all Occasions to spiritualise his Discourses. He redeemed Time for secret Prayer; He 
* Acts 10.38.  went about doing good: He neglected his bodily Food, to gain an Occasion of spiritual Converse, and to feed a Soul: He professeth, it was 
† John 4.34.  his Meat to do the Will of him that sent him, and to finish his Work; 
‖ Psal. 40.8.  his Delight to do the Will of God. This he did, 
(*) 1 Pet. 2.21.  leaveing us an Example, that we should follow his Steps; an eminent Example to be transcribed and copied out by us; that we likewise should redeem the Time, in Imitation of him, and Conformity to him.  
Now where are the Men that seriously consider, Thus, thus Jesus Christ lived in the World? and are ready to say within themselves, I will do nothing but what I would do if Jesus Christ were by: I would act now, as if I followed Christ at the Heels. How very many have lived already the full Age of our blessed Saviour? nay, how many have doubled our Saviour's Age? and yet how few have lived after the manner of the Life of Christ, one Day or Hour? or, in conformity to our Pattern and Exemplar, in any Measure done the Will, and wrought the Work of our heavenly Father? I may very fitly here take up the Words of a Religious Person, 
[a] Bene ver ecundari potes, inspectà vitâ Jesu Christi; quia necdum magis illi te conformare studuisti, licet diu in via Dei faisti. A Rempis l. 1. c. 25. n. 6.  Thou mayest well blush to behold the Life of Jesus Christ, because as yet thou hast studied no more to conform thyself to him, though thou hast been long in the Way of God.  
Let us hence forward daily eye the Life of Christ, as that which is an Example to us in all our Actions and Motions in the World; in the midst of all the Passions to which we are subject, and Temptations to which we are exposed. Let's frequently reflect upon ourselves, and seriously say, Did Christ live thus? In all our Actings and Undertake let's say continually, Would Christ do thus? If not, how dare I, who profess myself a Christian, venture upon it? If Christ were now upon the Earth, would he be wasteful and prodigal of his Hours? would he be lose and wanton, vain and profane in his Life? would Christ swear, and curse, or by any means be tempted to Perjury or false Testimony? would he be drunk himself, and delight to make others drunk? would Christ scoff and mock at Religion and Holiness, and jeer and deride the strictest Professors and Practisers of it? would he that once wept over Jerusalem, be now jovial and merry, when public Misery and common Calamity hangs over he Heads of a People laden with Iniquity? could he find in his Heart to laugh and sport over a tottering, sinking, fainting, dying Nation?  
Take care 
* 1 John 2.6.  to walk, even as Christ walked: Aim and endeavour 
† 1 John 4.17.  to be in the World, as he was in the World. When you rise in the Morning, resolve thus with thyself; I will this Day study to behave myself as Christ did: I will labour to exercise those Virtues, and to act those Graces, which Jesus Christ, when he was here on Earth, was eminent in and exemplary for: I will this Day strive to be as meek and humble, as free from pride and passion, malice and revenge; as clear from covetousness and earthly-mindedness, discontent and impatience, as Christ himself was: To be as watchful against the World and the Devil, as resolved against Temptation, as sober and temperate, as just and righteous, as kind and merciful, as useful and beneficial to all about me, according to my measure and capacity, as Christ himself was: To do every Thing so, even as Christ himself, were he placed in such circumstances as I am, and stood in the same relations as I do, would do and act.  
What Christ has done in our Flesh before us, is very possible to be done by us, in the strength of God and Christ. And it is a Thing not only feasible, but very reasonable, that we the Disciples and Servants of Christ should improve our Time to the best advantage; when he our great Lord and Master lost not an Hour, misspent not a Minute of all the Time of his whole Life lead here upon Earth.  
It is true, we can never exactly answer our Copy, nor fully come up to our Example; But let's endeavour to come as near as we can: for (as 
[b] Lent.  Mr. Herbert excellently) let this encourage you; 
Who goeth in the Way which Christ hath gone,  
Is much more sure to meet with him, than one  
That traveleth byways.  
Perhaps my God, though he be far before,  
May turn, and take me by the hand, and more  
May strengthen my decays.    

The second Motive.  
Consider in the second Place, That as Christ did redeem the Time, to save us; so the Devil does daily redeem the Time, to destroy us. As there is a good Spirit active in the World, inviting and alluring Men to Virtue and Goodness, and endeavouring to bring them to a participation of Holiness and Happiness with himself; So there is an evil, impure, unbodied Spirit, perpetually soliciting and enticing Men to Sin and Wickedness, and labouring continually to hurry and precipitate them, or gradually and insensiby to draw them, into the same condition of Perdition and Destruction, into which he himself is fallen and sunk, without hope of Remedy, or possibility of Recovery. The Devil was 
* John 8.44.  a Murderer from the beginning. He set upon Adam in Paradise, who was in his full strength: He 
‖ 1 Chron. 21.1.  provoked David to number the People: yea, he 
† Mat. 4.  assaulted Christ himself, who was not only the Son of David, but the Son of God, and had nothing in him to give advantage to him. And when Satan left him, being overcome by him, he departed from him but 
* Luke 4.13.  for a season, as if resolving to take a fit opportunity to return again to him, and have another bout with him. And he 
[c] Neque enim membris parcet, qui cum capite praeliatur. Calv. in 1 Pet. 5.8.  that takes heart to fight with the Head, will never spare the Members: He daily follows the Disciples of Christ, designing to draw them from 
† Luke 22.31.  God and their Duty: He desired to have the sifting and shaking of Peter, liberty to do his worst to drive him from the Faith of Christ. He studies to 
* 2 Cor. 2.11.  get advant age of us. The Head of this old malicious subtle Serpent is always plotting and contriving our Sin and Misery, Fall and Ruin. We are not ignorant of his 
(*) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.11.  Devices, or sophistical Reasonings. He continually useth his 
(†) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.11.  Methods, or Wiles. The Tempter will tempt by 
‖ 1 Thess. 3.5.  some means or other: usually 
[d] Dr. Sclater in loc. p. 216.  by suggestion, prompting and casting of evil Thoughts into our Minds: And often by Persuasion, or pressing the Suggestion, with such Reasons and Arguments as may move our Minds to approve, and incline our Wills to consent to some Evil as good. He labours to persuade us, either by promising some good, or threatening some evil to us. And sometimes he tempts us by instigation and provocation, or restless and importunate urging of the Suggestion, till, if it be possible, he has gain ' our Consent. He makes it his business to tempt us either immediately, or mediately, by his Agents and Instruments; making use of the choicest and most likely Instruments to work with us, and prevail upon us. He suits his Temptations to our Tempers, and observes and takes the most convenient Seasons of dealing successfully and effectually with us: He is still laying his Traps and 
* 1 Tim. 6.9. 2 Tim. 2.26.  Snares, to take us captive at his will. He is ready to assault us with his 
† Eph. 6.16.  fiery Darts; to propose such sensual Baits, which, like 
[e] Poisoned Darts are wont to inflame the parts that are wounded with them, and therefore are called fiery Darts, as the Serpents with poisonous Stings are called fiery Serpents. Dr. Hammond's Par in loc.  poisoned Darts, will wound us to Death, if the consideration of our Duty, the Promises and Terrors of Christ, received by our Faith, do not help to quench them.  
The Devil loses no Moment of time, that may serve his Design, and further his Endeavour to undo us: He lets no Opportunity slip of doing us any Mischief. He is a nimble, stirring, busy Being. He goes to and fro in the Earth, and walks up and down in it. St. Peter tells us from his 
‖ Luke 22.31.  own experience, and with some reference to 
(*) Job 1.7.  Satan's Confession and Acknowledgement, that 
(†) 1 Pet. 5.8.  our Adversary the Devil, as a roaring Lion, walketh about seeking whom he may devour. He's an Adversary in Law (as the 
[f] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an opposite in forensal Proceeding. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rev. 12.10. a word most opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Advocate, which Christ is said to be.  word here used imports) a cunning Plaintiff, whose work it is upon all occasions to indict and accuse us before God. He is also an Enemy in War: A subtle, and strong Enemy, like a Lion: A fierce and furious Enemy, like a Lion roaring through 
[g] Syn. Crit.  Anger, or impatient Hunger, to fright and amaze, and so catch his Prey: A venturous daring Enemy; like a roaring Lion pinched with Hunger, ready to set upon any thing as his Prey: An indefatigably restless and industrious Enemy; like a Lion walking up and down, as intent as may be to take and pursue every occasion and opportunity that offers and presents itself to him; always watching how to get us into his power and reach: And lastly, as mischievous and pernicious, as mortal and deadly an Enemy as can be; earnestly seeking, not whom he may by't, or lightly hurt and wound, but whom he may devour, undo and destroy, Soul and Body; swallow down at one draught, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies; and by swallowing him down, as it were 
[h] Sicut id pot ûs & cibi, quod quis devoravit, in substantiam suam vertitur; & qui Christum per fidem comedunt siunt divinae naturae participes; ita si quem satanas deglutiit, participate naturam diabolicam. Dr. Arrowsmith Tact. sacr. l. 1. c. 3. §. 3.  turn him into his own Nature, make him Partaker of a diabolical Temper.  
As God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Lover of all Men; so the Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Hater of all Men: And as God loves the Faithful peculiarly, so the Devil is an Enemy to them especially: [your] Adversary, says St. Peter here emphatically; Above all, he desires 
[i] Pro ea, quâ pollet, malitia, quò quis Deo charior est, eò Satanae invisior. Latro ille viatores praecipuè locupletes, iste praedo naves pretiosis mercibus onustas prae aliis adoritur. Pantheram ajunt usque adeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse, ut in hominis statuam, vel picturam incurrere soleat; ita cùm nequeant daemones Deum ipsum invadere, impetunt illius imaginem, quae in sanctis elucet, & in pios praesertim magistratus, & ministros verbi summà feruntur violentiâ. Idem ibidem, illustrans hunc locum Petri.  [your] Destruction, with an insatiable Appetite.  
Now what's the Apostle's Inference from all this? Why since the Devil is sedulous and watchful, do not you become sluggish and secure, but be sober and vigilant: Be sober, that you may be vigilant: Be vigilant; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Let every Christian be a Gregory, a Vigilantius, not only awake, but watchful; considerative, and active; recollect and attend to Principles of Action, and reduce and improve good Principles to seasonable Christian Practice: be habitually careful and diligent, and very industriously use and exercise all appointed approved means, whereby he may be suitably provided and prepared, and may not be unhappily surprised and foiled by any sudden Assault of his spiritual Enemy. Because the Devil is so vigilant to work out your Damnation, be you therefore vigilant to work out your Salvation.  
The Devil is said to have 
* Rev. 12.12.  great wrath, because he knoweth he hath but a short Time: He is so much the hotter and more eager, because his Time is contracted, and draws to an end. He redeems Time most at last; and yet he was always busy enough, ever overbusy; He never lost any of his Time, in the way of Temptation: He never neglected any Occasion of gaining Experience, and perfecting himself in his Arts and Stratagems of soliciting and seducing unwary and inconsiderate Sinners. Let us learn here of the very Devil himself: Let us, who have lost much of our Time, be as laborious to redeem it to our benefit and advantage; as the Devil himself, who never omitted any Opportunity, considered as a Tempter, is industrious to improve it to our greatest damage and disadvantage.   

The third Motive.  
Consider thirdly, how very notably many of the Saints and Servants of God have improved and redeemed their Time. Enoch 
* Gen. 5.21, 24.  walked with God, and persevered in the Ways of God: 
† Heb. 11.5.  Before his Translation he had this Testimony, that he pleased God. 
‖ Gen. 6.9, 11, 12.  Noah was a just Man, and perfect in his Generations, and walked with God, in a very vicious and corrupt Age: was a pattern of Piety and Probity, and a 
(*) 2 Pet. 2.5.  Preacher of Righteousness to a World of Sinners, warning them to amend their abominable Lives, or else that Vengeance would befall them: And he 
(†) Heb. 11.7.  prepared an Ark, and by his Obedience out of a principle of Faith and pious Fear, condemned the World of the Ungodly. Abraham was 
(‖) Rom. 4 16.  the Father of all the Faithful, the great Example of Faith: He believed 
[*] Verse 18.  in Hope against Hope, having no natural grounds of Hope: And not only believed God's Promises, but performed very high acts of Obedience to God: When God called him to his 
[k] Mr. Gataker supposeth this place to be meant of Cyrus.  
† Isa. 41.2.  Foot, to go to and fro at his command, and as he should appoint him; 
[†] Gen. 12.1, 4.  he obeyed, and went out of his Country, not knowing whither he went: And when he was tried, was 
[‖] Heb. 11.8.  ready to offer up his only Son, in whom the Promises were made to him; accounting that God was able to raise him up even from the Dead. 
() Verse 17, 19  I know Abraham, says God, that he will command his Children and his Household after him, and they shall keep the Way of the Lord. Lot was a 
* Gen. 18.19.  just and righteous Man among a People monstrously wicked, and laid to heart the provoking 
† 2 Pet 2.7, 8.  Sins of the time and place in which he lived; and believed that Judgement lingered not, but that the Judge stood before the door; and he took the Opportunity to warn his Sons-in-law presently to flee from the Wrath approaching, though he 
‖ Gen. 19.14.  seemed to them as one that mocked. Job was 
(*) Job 1.1, 5.  perfect and upright, and one that feared God, and eschewed Evil. He was not carried away with the Idolatry and unjust dealing of the Edomites, among whom he lived. As occasion required, he continually offered Sacrifices to God for his Children, out of fatherly Care of their spiritual Good, and as a means to keep them in the Favour of God: being jealous over them with a Godly Jealousy, lest at any time when they had feasted together, they should have forgotten themselves, and offended God, in their feasting and mirth. And he improved his afflictions as an opportunity of exercising an exemplary 
(†) Verse 22. Jam. 5.11.  Patience. David was 
(‖) Acts 13.22.  a Man after God's own heart, and in ruling the People he did fulfil all God's Will: 
[*] Verse 36.  He served his own Generation by the Will of God, or, the Will of God in his own Generation. Holy Daniel was a Person devoted to God's true Worship and Fear, and given to Prayer. He could not content himself with a mental Devotion for a Month together, but when 
[†] Dan. 6.10.  he knew the Writing was signed, instead of restraining vocal Prayer for thirty Days, he kneeled upon his knees three times a day; and his Windows being open in his Chamber toward Jerusalem, he glorified God with his Tongue, he prayed and gave thanks before his God, as he did aforetime: This righteous Man was 
* Prov. 28.1.  bolder than any Lion in the Den, which he was by his Enemy's Envy and Malice, and the King's established Decree, in apparent Danger to be speedily cast into, for his Constancy in his Religion, and the Integrity of his Devotion. Zachary 
† Luke 1.6.  and Elizabeth were both sincerely righteous before God, walking in all the Commandments and Ordinances of the Lord blameless; So, as their Obedience to God's Will, with God's merciful Allowance to human frailties, was sure to be acceptable in God's sight. The devout Cornelius feared God with all his House, and took every Occasion and good Opportunity of making Prayer, and giving Alms. (Acts 10.2.) The twelve Tribes are said to have served God instantly day and night; to have spent their Time in Piety and Obedience to God. (Acts 26.7.) 
‖ Acts 24.16.  And herein did St. Paul exercise himself, to have always a Conscience void of offence toward God, and toward Men. He who before was a Blasphemer, a Persecutor, and injurious, yet when the Grace of God was bestowed upon him, 
(*) 1 Cor. 15.10.  laboured more abundantly than all the Apostles. 
[l] 
Diem totum precationibus, sacrificio, doctrinae, disputationibus, audiendis causis, componendis litibus, confutandis haereticis dabat: noctis bonam partem sacris lucubrationibus decidebat.— Ad docendum semper erat paratus, non aliter quàm avidus negotiator ad lucrum. Erasm. epist. ad Archiep. Toletan. ante Opera Augustini.  
Atque Episcopatu suscrpto multò instantius ac ferventius ubicunque rogatus, verbum salutis aeternae alacriter praedicabat. Possidon. in vita August.   St. Austin made much of his precious Time after his Conversion: he spent it ever after in reading, meditating, disputing, writing, watching, fasting, prayer, and diligent preaching, in which he was more instant and fervent after he had taken the Office of a Bishop than ever he was before. 'Twas his usual wish, that Christ, when he came, might find him aut precantem, aut praedicantem, either praying, or preaching. The laborious Calvin did husband his time, and improve his hours to admiration. The learned 
[l] Tantos labores sustinuit, ut sanè mirandum sit, homulum unum tam multis rebus potuisse sufficere, etc. Whitak. Controvers. 2. q. 5 de notis Eccl c. 15. p. 536.  Whitaker gives this testimony of him; How much he wrote is known to all, says he; But every Year he preached 286 Sermons, and read 186 Lectures, besides innumerable other Businesses and Employments. Even in the time of his Illness, no Saying was oftener in his Mouth than this, 
[m] Acerbam sibi esse vitam otiosam; cùm fratres interim valentes prae illo otiosi videri possent. Melchior Adam in vita Calv. p. 96  That an idle Life was very grievous to him; when (as Melchior Adam speaks) his Brethren in the Ministry, even in their Health and Strength, might scem to be idle, compared with Calvin in his Sickness and Weakness. And when his Friends entreated him to abstain from dictating, especially from writing himself in his Sickness; he returned them this Answer, 
[n] Quid ergo, vultis me otiosum à Domino deprehendi? Id. 10. p. 100  What, would you have the Lord to find me idle at his Coming? Yea, so saving was he of that time which might be laid out for the good of the Church, that though the very Sight of Beza was always pleasing and refreshing to him, yet when he came to visit him in his last Sickness, he would often signify to him, 
[o] Sibi religionem esse, vel tantillum occupationes ejus remorars. Id. ib. p. 107.  that he could not in Conscience detain and hinder him from his more weighty Businesses and useful Employments. It is said of Beza the Phoenix of his Age, that 
† Scrisserit legenda, & fecerit scribends. Melch. Adam in ejus vit. p. 538.  he wrote Things worthy to be read, and did Things worthy to be written. Mr. Fox gives this notable Character of Mr. John Hooper the Martyr, that 
[p] Acts and Mon. 2. V p. 1366.  he was spare of Diet, sparer of Words, and sparest of Time. Holy Mr. John Bradford 
[q] Idem ib. p. 1457.  slept not commonly above four Hours in the Night: and in his Bed, till sleep came, his Book went not out of his Hand. His chief Recreation was in no gaming or other pastime, but only in honest Company, and comely talk, wherein he would spend a little time after Dinner at the Board, and so to Prayer and his Book again. He counted that Hour not well spent, wherein he did not some good, either with his Pen, Study, or in exhorting of others. Preaching, reading and praying was all his whole Life. Many profited in Piety by his Society. Bp. Ridly, when a Prisoner in Oxford, in a Letter to Bradford breaks out into these pathetical Expressions; 
* 1567.  O Good Brother, blessed be God in thee, and blessed be the time that ever I knew thee! 
[r] 
Id. ib. p. 1579.  
Commendo vobis veteranum illum Christ's & nostrae gentis Anglicanae verum Apostolum Hugonem Latimer●m. Bp. Ridlye's Letter to Mr. Grindal at Frankford, Id. ib. p. 1579.   Mr. Hugh Latimer was so far from idling and loitering, that all King Edward's Days he preached for the most part every Sunday twice. And this was so much the more remarkable in him (as Mr. Fox observes) that he being a sore bruised Man by the Fall of a Tree, and above 67 Years of Age, took so little ease, and care of sparing himself, to do the People good. He used indesatigable Travel and Diligence in his own private Studies, who notwithstanding both his Years and other pains in Preaching, every Morning ordinarily, Winter and Summer, about two of the clock in the Morning, was at his Book most diligently. The learned Bishop Ridley usually 
[s] Id. ib. 1559.  every Holy Day and Sunday preached in some one Place or other, except he were otherwise hindered by weighty Affairs and Business. He used all kinds of ways to mortify himself, and was given to much Prayer and Contemplation: Duly every Morning, as soon as he had put on his Apparel, he prayed upon his Knees in his Bedchamber the space of half an Hour: from which, if Business did not interrupt him, he immediately went to his Study, where he continued till ten of the clock, the Hour of Common-Prayer with his . An Hour after Dinner he returned to his Study, and there continued, except Suitors or Business abroad were occasion of the contrary, until five of the clock at night, the time of Evening-Prayer with his Family. An Hour after Supper he returned again to his Study, continuing there till eleven of the clock at Night: and then closed the Day with Prayer upon his Knees, before he lawy down to take his rest. Being at his Manor of fulham, as divers Times he used to be, he read daily a Lecture to his Family at the Common-Prayer, beginning at the Acts of the Apostles, and so going throughout all the Epistles of St. Paul, giving to every Man that could read a New Testament, hiring them besides with Money to learn certain principal Chapters by heart: reading also to his Household oftentimes the 101 Psalms; being marvellous careful over his Family, that they might be a Spectacle of all Virtue and Honesty to others. As he was Godly and virtuous himself, so nothing but Virtue and Godiness reigned in his House. He gave this as a general Rule to his Kinsfolk, yea, to his own Brother and Sister, that the doing evil, should seek or look for nothing at his hand, but should be as Strangers and Aliens unto him: and that they should be his Brother or siler, which used Honesty, and a good trade of Life. 
[t] Id. lib. p. 1690.  When Dr. Cranmer was made Archbishop of Canterbury, he evermore gave himself to continual Study, not breaking the order that in the University he commonly used: that is, by five of the clock in the Morning he was at his Book, and spent his Time in Study and Prayer till nine of the clock: By reason of other private Studies, and by means of useful proper Employments he was never idle, no Hour of the Day was spent in vain by him, but was so bestowed as tended to the Glory of God, the Service of his Prince, or the Commodity of the Church. The excellent Bp.  read much, and wrote much, besides his public Employments: Scarce any Year in all the Time of his Bishopric passed, wherein he published not some famous Work or other. At nine a clock at Night, he used to call all his Servants to an Account how they had spent that Day, and after Prayer to admonish them accordingly: Then he returned to his Study, where often he sat till after Midnight. 
* Dr. Humphr. in the Life of Bp. Jewel.  When he was very weak, a Gentleman meeting him as he was riding to preach at Lacock in Wiltshire, earnestly desired him to return home for his health's sake, telling him that it was better the People should want one Sermon, than be altogether deprived of such a Preacher: To whom he replied, 
[u] Oportet Episcopum concionantem mori.  That it best became a Bishop to die Preaching: alluding to that of Vespasian, 
[a] Oportet Imperatorem stantem mori.  It becomes an Emperor to die standing: and thinking upon his Master's Saying, 
* Mat 24.46.  Blessed is that Servant, whom his Lord, when he cometh, shall find so doing. And presently after that very 
[b] On Gal. 5 16. Walk in the Spirit.  Sermon, by reason of his Sickness increasing upon him, he was forced to take his Bed, from which he never came off till his Soul quitted his frail Body, and was translated to everlasting Glory. He said in his last Sickness, That seeing God had not granted his Desire to glorify him by sacrificing his Life for the Defence of his Truth, yet he rejoiced that his Body was exhausted and worn away in the Labours of his holy Calling. It was the Motto of the pious and painful Mr. Perkins, that which he used to write in the Frontispiece of all his Books, Minister verbi es, hoc age; Thou art a Minister of God's Word, mind thy Work, and attend thy Business. It was also the Motto of 
[c] His Life among Mr. Clark's Lives of 10 Eminent Divines.  Mr. Samuel Crook, Impendam & expendar: I will spend and be spent. It was moreover the Motto of 
[d] Bp. Usher's Life written by Dr. Bernard, p. 52.  Bp. usher's Episcopal Seal, when he was Bishop of Meath, which he continued in the Seal of his Primacy also, Vae mihi si non evangelizavero: Woe is unto me if I preach not the Gospel: All which they severally answered and made good in an eminent and very exemplary Manner. The learned and religious Dr. John Rainolds was so very careful to redeem the Time, that when the Heads of the Houses in Oxford came to visit him in his last Sickness, which he had contracted merely by excessive Pains in his Study (whereby he brought his Body to be a very Sceleton) and earnestly persuaded him that he would not 
[v] Perdere substa etiam propter accidentia.  lose the Substance for the Accidents, not lose his Life for Learning: He smiling answered with those excellent Words of the Prince of Satirists, 
[w] Nec propter vitam vivendi perdere causas. Juv. sat. 8.  That to save his Life, he would not lose the Ends of living. I may well apply to 
[e] Read the Lives of Mr. Joseph Allein, and Mr. John Janeway.  these Worthies those words of A Kempis, 
[x] Dati sunt in exemplum omnibus Religiosis: & plus provocare nos debent ad bene prosi●tendum, quàm tepidorum numerus ad relaxandum. T. a Kempis, l. 1. c. 18, n. 4.  These are given for an Example to all pious Persons, and should be more powerful to provoke us to profit well, than a number of lazy lukewarm Persons to draw us to Slackness and Remissness. Let us follow these fair and bright Exemplars, in the main of their tendency to teach us to live serviceably to God, and usefully and profitably to ourselves and others.  
We have hitherto been ingentium Exemplorum parvi Imitatores (to use Salvian's Expression) small Imitators of great Examples. O how short do we come of many of the eminent Saints and faithful Servants of God, who redeemed their Time, and served their Generation by the Will of God, in former Ages! Yea, may not our own personal Knowledge, and particular Observation of the Labour and Diligence, Improvement and Growth of other Christians, put ourselves to the blush? Many that have lived in the same Times and Places, in the same Parishes and Families with ourselves; Many that have sat under the same Ordinances, enjoyed no better Means, received no greater Helps than ourselves, have yet surpassed and excelled us in the gracious Frame of their Hearts, outstripped and out-shined us in the Holiness and Exemplariness of their Lives. To what a pitch are others gotten? to what an height have they arrived and attained? What right apprehensions have they gotten of the Nature of God, and Undertaking of Christ, for the promoting of Holiness? What a good Understanding of the Word of God? What Insight into the various Providences of God? What warm and good Affections, suited to true Notions of Things? How have they proceeded in Knowledge, grown in Grace, profited in Experience, increased in Strength, abounded in Comfort? What Power have they gotten over their Corruptions, what Strength against Temptations? What Government of their Senses? What Command of their Passions? What Freedom and Enlargement, and Delight in Duties? How useful are they in their Places? How serviceable to God and their Generations? What Evidence have they gotten of the Goodness of their State, of the Truth and Sincerity of their Love to God, and of the special Love and Favour of God to them? What good grounds for their Hopes of Heaven and Happiness? How sit are they to live? How ready and prepared to die? How meet to be Partakers of the Inheritance of the Saints in Light?  
Alas! how far do we fall short of them, and come behind them? What Fools have we been, when others have been wise for their own Souls? When others shine as Lights, and as bright Stars in the World; are not we as dark as a Coal, or as dim as a Glow-worm? Are not we, who are planted in the same Soil, dressed and cultivated with the same Hand, watered with the same River of God, wetted with the same heavenly Dew, and refreshed with the same Droppings of the Sanctuary; yet notwithstanding as barren and as unfruitful as may be? when others of our Neighbours and Fellow-Christians do bear not only Leaves, but Fruit; bring forth Fruit in due Season, Fruit meet for the Dresser, much Fruit, Fruit which will abound to their own account. We have been brought up in the same House, we have sucked at the same Breasts, and sat at the same Table; We have eaten the same Milk, the same Meat; But we have not grown by the sincere Milk of the Word, we have not relished and concocted the spiritual Food of our Souls as others have done: The Word of God's Grace has not been sweet unto our Taste, as it has been to others; We have not desired it, delighted in it, and received it in the Love of it, as others have done; and therefore we have not profited by the Word, we have not been nourished and strengthened by it, as others have been. Oh how much Leanness may be found in our Souls, when others are thriving and well-liking in the Eye of God and good Men? Others have excelled and exceeded us: Our Fellow-Christians have outshot us, out-grown us, outrun us, outdone us.  
Themistocles professed he could not 
[a] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. in vic. Thes. p. 3.  sleep for thinking of the Trophies of Miltiades: And when Julius Caesar was employed in Spain in the Office of a Quaestor, or Judge in matters of Law, and coming to Cales beheld there the Image or Portraiture of Alexander the Great in the Temple of Hercules, 
[y] Ingemuit: & quasi pertaesus ignaviam suam, quòd nihil dum à se memorabile act●m esset ia aetate quâ jam Alexander orbem terrarum subegisset, missionem contmuò esslaguavit, ad captandas quàm primùm majorum rerum occasiones in urbe. Sueton. in vit. sul. Caesaris, §. 7.  he was ashamed to think of his own Sloth, and sighed to consider, that as yet he had performed no memorable Act at those Years wherein Alexander had conquered the whole World: and presently craved leave to departed, that so he might take the first Occasions of greater Actions in the City. So when we see and consider what others have acted at our Years, how others have done more good to their own Souls, more good to the Souls of their Relations, more spiritual good in their Families and Places of abode; have conquered their own Passions, subdued Temptations and Lusts, and been the means of bringing others into Subjection and Obedience to the Lord Christ; it may cause a more than ordinary Blush to arise in our Faces, if there be any Christian Blood in them.  
O let others considerable Improvement and Proficiency quite shame us out of our Idleness, Negligence and Indiligence; and quicken and provoke us to Activity and Industry, in working the Work of God, and working out our Salvation with Fear and Trembling.   

The fourth Motive.  
Consider farther, That it is an Act of spiritual Wisdom to redeem the Time. Redeeming the Time is called a 
* Coloss. 4.5.  walking in Wisdom; a walking 
† Eph. 5.15.  not as Fools, but as Wise, in the Verse before my Text. they are commended for 
* Mat. 25.4.  wise Virgins, who took Oil in their Vessels with their Lamps.  
And on the contrary, it is mere Madness, and gross Folly, not to redeem the Time. They are noted for 
† Verse 3.  foolish Virgins, who took their Lamps, and took no Oil with them. 'Tis Folly for a Merchant to trifle away the Time of his Trade. Solomon marks him for a 
‖ Prov. 17.16.  Fool, who has a Price in his Hand to get Wisdom, and has no heart no use it.  
What an odd and foolish Humour, what a weak and childish Carriage and Behaviour, what a vain and fruitless Practice and Employment was that of the Emperor 
[a] Inter initia principatûs, quoddle secretum sibi horarium sumere solebat: nec quicquam amplius quàm muscas captare, ac stylo praeacuto configere: ut cuidam interroganti, Essetne quis intus cum Caesare? non absurdè responsum sit a Vibio Crispo, Ne musca quidem. Id. in vit. Domitiani, § 2.  Domitian, to spend so many Hours in catching and killing Flies, when he should have been in the Senate-House, consulting for the good of the Commonwealth? Which occasioned Vibius Crispus, when a certain Person asked whether any one were within with Caesar? to return this smart Answer, There is not so much as a Fly with him.  
And how has the World scorned and laughed at 
[b] Repent ut conchas legerent, ga●ásque & sinus replerent, imperavit: Spolia Oceani vocans, Capitolio Palatiôque debita. Id, in vit. Caligulae, § 46.  Caligula? who when he drew out his Army on the Seashore, and made a Show of War, on a sudden he only commanded his Soldiers to gather a company of Cockle-Shells, and to fill their Shields and Bosoms with them; affirming that they were the Spoils of the Sea, and were due to the Capitol and Palace. So how contemptible in the Eyes of God and good Men do many Christians render themselves, by their toyish trissing Actions, and petty inconsiderable Employments, who were sent into the World about matters and Businesses of the greatest weight and moment?  
When a certain 
[c] Dr. Lightfoot, serm. on Psal. 4.4. p. 20.  Epicure made his Will, he bequeathed to his Player, to his Cook, to his Jester, Talents and Pounds, but Philosopho obolum, an Halfpenny only to him that would have taught him Wisdom. And is not the Distribution of most men's Time much after the same absurd Measure, and foolish proportion? What vast Portions of the rich Treasure of Time do they give and allow to sensual Pleasures and carnal Delights, and freely bestow and lavish out upon secular Affairs and worldly Employments? But if they part with any at all, alas how few Minutes, how very small and poor a pittance of Time is it, that they find in their Hearts to spare in a Day, a Week, a Month, a Year, yea, in a whole Life-time, to God and Religion, and the Needs and Concerns of their own Souls?  
The Reverend 
[d] Bp. Hall's Remains, or, Shaking of the Olive-tree, Serm. on 1 Pet. 1.17. p. 226.  Bp. Joseph Hall relates a very remarkable Story out of 
[e] Summa Praedicantium.  Bromiard, of a certain Lord in his Time that had a Fool in his House, to whom the Lord gave a Staff, and charged him to keep it till he should meet with one that was more Fool than himself; and if he met with such an one, to deliver it over to him. Not many Years after this Lord falling sick even unto Death, his Fool came to see him, and was told by his sick Lord that he must now shortly leave him: And whither wilt thou go said the Fool? Into another World, said his Lord: And when wilt thou come again? within a Month? No: Within a Year? No: When then? Never: Never? And what Provision hast thou made for thy Entertainment there whither thou goest? None at all: No, said the Fool, none at all? Here, take my Staff: Art thou going away for ever, and hast taken no order nor care how thou shalt speed in that other World whence thou shalt never return? Take my Staff, for I am not guilty of any such Folly as this.  
And truly they that here neglect to provide for hereafter, to lay up a durable Treasure in Heaven, to make sure of a Building of God, an House not made with Hands, eternal in the Heavens; of an Inheritance incorruptible, and undefiled, and that fadeth not away, reserved in the Heavens; shall certainly be branded and upbraided for their Folly to all Eternity.  
What Folly is it to count the one thing needful the only needless thing? What Folly and Madness to part with Heaven for uncertain Riches, and corruptible Wealth, or a few merry Hours here on Earth?  
What a shameful Folly is it, when the 
* Jer. 8.7.  Stork in the Heaven knoweth her appointed Times, and the Turtle, and the Crane, and the Swallow observe the Time of their coming; for Men and Christians not to discern and understand the gracious Seasons and special Opportunities of their particular Duties?  
What grand and gross Folly is it, for Men to have but one Life's Time of necessary Preparation for eternal Life, and to live and die in a total, wilful, desperate Neglect of it?  
Yea, to have but one small part of Time to do all that ever they can do for their own and others eternal Weal, and to spend this little Portion of Time in increasing their own and others Sins, and in destroying their own and others Souls? What prodigious, stupendious Folly is it, to be weary of that which flies away too fast, and cannot be recalled; and to use Arts and Devices to pass that Time away in Vanity, which can only be spent profitably and comfortably in a daily diligent Provision for Eternity? What absurd and ridiculous Folly is it (a very heathen 
[e] Sen. de brev. vit. c. 3.  Philosopher being Judge in the Case) for Men to be so far from suffering others to possess themselves of their Manors or Farms, or in the least to encroach and gain upon their Bounds; and yet to permit them to enter upon their Time, nay themselves to induct them into the Possession of it? For those that are so wary, as never to divide their Money among any, yet to be so ready to distribute their Time to so very many? For those that are very straight and hard in keeping of their Patrimony, when once it comes to the spending of their Time to be extremely lavish and 
[f] Profusissims in eo, cujus unius honesta avaritia est. Id. ibidem.  wasteful of that, of which only we can be honestly covetous?  
Once more, What miserable unhappy Folly is it in the most of Men, to throw away their Time slightly and carelessly, profusely and prodigally, and yet to be impatiently troubled, and even distracted and tormented when all is gone? Which aptly leads me to the fifth Motive.   

The fifth Motive.  
Consider moreover, that if now thou losest and squanderest away thy Time, thou wilt at last be forced thyself to condemn thy foolish Negligence, and to justify the Care and Diligence of others, that were wiser for their own Souls than thyself; though here thou didst nothing but jeer and deride them, scorn and scoff at them.  
As Dionysius on his Deathbed, when he heard Thales discoursing notably about the Nature and Excellency of Moral Philosophy, 
[a] Virtutem videant, intabescánt que relictâ. Pers. sat. 3.  cursed his Pastimes, Sports and Pleasures that had taken him off and diverted him from the Study of so worthy a Subject; So will careless Sinners and lose Livers, when Death approaches, and Conscience accuses, loudly exclaim against all their foolish sensual Delights, which turned off their Minds from weightier Matters, and hindered their Acquaintance with better Things, and their living to higher and nobler Purposes in the World.  
The Heathen Moralist could observe thus much, That Persons prodigal of their Time at present, at last 
[b] stultos se fuisse, quòd non vixerint, cla●●tant. Sen. de brev. vit. c. 11.  cry out upon themselves for Fools, that they have not lived any part of the Time they have been in the World.  
And it is a notable Place, and remarkable Passage to this purpose, which we find in the fifth Chapter of the Book of Wisdom, the third and fourth Verses; They repenting and groaning for anguish of Spirit, shall say within themselves, This was he whom we had sometimes in derision, and a Proverb of reproach. We Fools accounted his Life Madness, and his end to be without Honour. How is he numbered among the Children of God, and his Lot is among the Saints? And in the seventh and eighth Verses; We wearied ourselves in the way of Wickedness, and Destruction:— But as for the way of the Lord, we have not known it. What hath Pride profited us? or what good hath Riches with our vaunting brought us?  
'Tis therefore a seasonable good Premonition that is given by a pious Person, 
[c] Quando illa extrema hera vene●it, multum aliter sentire incipies de tota vita tua praeterita: & valde dolebs, quia tam negligens & remissus suisti. Thom, a Kempis, l. 1. c. 23. n. 3.  When thy last Hour shall draw near, thou wilt then begin to have quite other sentiments, and vastly different Apprehensions of thy whole Life past; and wilt grieve a and mourn exceedingly that thou hast continually been so remiss and negligent.  
When you come to die, you will be ready to cry out with Croesus, Solon, Solon, who had before time taught him of Blessedness without regard: You will then be apt in like manner to say, Such and such a Minister did frequently and faithfully tell me my Duty and my Danger; Such and such a Friend dealt plainly with me, and well advised and counselled me; but, Fool that I was, I would hear no Instruction, I would receive no Admonition, I would bear no Reproof, I would take no warning.  
How strangely will you shortly be astonished at the impartial Review of your unexcusable Ill-husbandry of all the Time in this World allotted you? What wounding, heart-renting, revengeful Self-reflections will you suffer? What passionate violent Rage against yourselves will you be forced to feel within yourselves? What bitter Anguish, and desperate Horror will you unavoidably and irresistibly fall under, when you sadly recount, and too late remember, how inconsiderately and unwarsly, loosely and vainly you have passed your Time, and spent your Years here on Earth; what golden Seasons of Grace you have lost; and scorned, and dishonoured, and abused all that would not act the Parts of Fools and Madmen, like yourselves? When you have utterly lost, and fully and finally undone yourselves, with what Gripes and Groans will you then look back upon all the Means and Mercies, Helps and Assistances, Opportunities and Advantages which here you enjoyed, but slighted and undervalved, dreamed, and fooled, played, and sinned away; being only concerned for things of nought, and busy in doing worse than nothing? What a pain and torture will it be to consider, that when you know you have had sufficient Discretion and exceeding Care, Prudence and Providence enough, and more than enough, in other Matters, you should be dull and listless, sluggish and sottish, wanting and defective in the only commendable necessary point of Wisdom? A Man's falling out with himself for ever, the sharp Rebukes and cutting Upbraid of a Man's own Conscience, and Self-condemnation for former Folly and Madness, will certainly be no small part of the dreadful intolerble Torments of Hell.   

The sixth Motive.  
Sixthly and lastly; Consider once more; That do what we can to redeem our Time, we shall never repent at last of any Care we have had to redeem it; but shall certainly blame and find fault with ourselves for being so careless of our Time, so negligent of good Opportunities as we have been.  
1. Good Men do often in their Life-time confess and condemn their Loss and Neglect of their precious Time.  
That it was so long before they began to redeem it. St. Austin very much laments his coming in to Christ no sooner. 
[a] Serò te cognovi lumen verum, serò te cognovi.— Vae vae praeteritae ignorantiae n●eae, quando non cognoscebam te, Domine.— Serò cognovi te veritas antiqua, sèrò te cognovi veritas aeterna, Aug Soliloq. c. 33.  'Twas late, Lord, before I knew thee, the true Light, (says he) alas! I knew thee but late.  
And that they have redeemed it no better, since first they went about it. The devout St. Bernard, who was so rarely pious a Person, and so continually given to divine Meditation, yeet bewails most sadly, and complains most passionately of his spiritual Backwardness and Unproficiency: 
[b] 
Terret me tota vita mea Deus meus, quoniam diligenter discussa apparet mihi aut peccatum, aut sterilitas:— Sic comedo, bibo, & dormio securus, quasi jam transierim diem mortu, & evaserim diem judicii, & tormenta inferni. Sic ludo & rideo, quasi jam regnem tecum in regno tuo. Bernard. de interiori domo, c. 33.  
Tanquam arbor sterilis terram occupo, & velut jumentum vile plus consumo quàm proficio. Vivere erubesco, quia parum proficio; mori timeo, quoniam non sum paratus. Id. ib. c. 35.   O my God, my whole Life makes me afraid, says he, for if I diligently examine it, that which appears to me in it is either Sin or Barrenness. And again; I cumber the Ground as a barren Tree, says he, and as a base Beast I waste and consume more than I profit. I am ashamed to live, because I profit so little, and I'm afraid to die, because I am unprovided. Erasmus professed concerning himself, 
[d] Accusant quò l nimium f●cerim; ●●rù c●nscientia mea me accusat quò l minus secerim, q ò lque lentior fuerim.  They accuse me for doing too much, but my own Conscience accuses me for doing too little, and being too slow. It is 
[e] His Life in Mr. Clark's Collect. of the Lives of ten Em. Diu. p. 37.  reported of Mr. Samuel Crook, that whensoever his Preaching-day happened upon Januar. 17. (which was his Birthday) he still noted his Years complete, with this Birthday) he still noted his Years complete, with this Penitential Epiphonema, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God be merciful to me a Sinner.  
An Eminent Divine of our own, yet living, who has laboured 
[f] I refer to the better Works of him that labours more abundantly than us all. [Mr. Baxter] in the Margin of Dr. Patrick's Aqua Genitalis, p. 75, in 12.  more abundantly than the most of his Brethren in the Ministry, yet expresses himself in such humble Self-reflections as these; For 
[g] Mr. Baxter's Now or Never, p. 181, 182.  my own part, says he, though I have long lived in a sense of the Preciousness of Time, and have not been wholly idle in the World; yet when I have the deepest Thoughts of the great everlasting Consequents of my Work, and of the Uncertainty and Shortness of my Time, I am even amazed to think that my Heart can be so slow and senseless, as to do no more in such a case. The Lord knows, and my accusing wounded Conscience knows, that my Slothfulness is so much my shame and admiration, that I am astonished to think that my Resolutions are no stronger, my Affections no livelier, and my Labour and Diligence no greater, when God is the Commander, and his Love the Encourager, and his Wrath the Spur, and Heaven or Hell must be the Issue.— Let who will speak against such a Life, it shall be my daily grief and moan, that I am so dull, and do so little. And in another 
[h] Making light of Christ and Salvation, Consideration 3.  Discourse he makes this free and open acknowledgement; For myself, says he, as I am ashamed of my dull and careless Heart, and of my slow and unprofitable course of Life; so the Lord knows, I am ashamed of every Sermon that I preach: When I think what I have been speaking of, and who sent me, and that men's Salvation or Damnation is so much concerned in it; I am ready to tremble, lest God should judge me as a Slighter of his Truth, and the Souls of Men, and lest in the best Sermon I should be guilty of their Blood.  
The Trees of Righteousness are apprehensive of their own unfruitfulness, troubled at it, mourn under it, and use themselves to such holy Breathe as that of 
[i] Employment.  Mr. Herbert, 
O That I were an Orange-tree,  
That busy Plant!  
Then should I ever laden be,  
And never want  
Some Fruit for him that dressed me.   
Serious, considerative Christians do blame themselves for their Loss of Time even in their Life-time: But,  
2. They are especially sensible of it, and exceedingly ashamed of themselves for it at their Death.  
They that have been the most busy stirring Christians all their Life-time, when they come to die do repent of their Laziness, blush to think of their spiritual Slothfulness, bewail and lament their Carelessness and Negligence. They that have been the Wonders of the World for Strictness and Preciseness, Singularity and Severity of holy Living; that have been admired for their Usefulness, Industry, Diligence and Activity, yet when they lay a dying, have condemned themselves, censured their past Lives, and earnestly wished, O! that they had been a thousand times more holy and religious, more painful and laborious for God, and their own and others Souls. Melchior Adam relates in 
[k] Pag. 235.  The Life of the Learned and holy Theodore Beza, that when he was very aged, and plainly perceived his approaching End, he often used that Saying of St. Austin, Diu vixi, diu peccavi: I have lived long, I have sinned long. The excellent and useful Philip de Mornay, in his last Sickness said to the Minister that assisted him, 
[l] In his Life centracted and translated out of French by Mr. Edward Stern Fellow of P. Hall in Cambridg: among Mr. Clark's Lives, p. 74. fol.  I have a great Account to make, having received much, and profited little. So the painful and pious Dr. Robert Harris, when a Friend told him in his Sickness, Sir, you may take much comfort in your Labours, you have done much good: His Answer was; 
[m] In his Life written by Mr. W. Durham. p. 55, 56.  Oh! I am an unprofitable Servant, I have not done any thing for God as I ought: Loss of Time sits heavy upon my Spirit: Work, work apace; Assure yourselves nothing will more trouble you when you come to die, than that you have done no more for God, who has done so much for you. Yea, the Reverend and holy Bp. Usher, a most laborious and sedulous Servant of God, a Prodigy of Industry, a Person that never was known to lose an Hour, by was ever employed in his Master's Business, either praying, preaching, studying, writing, reading, or hearing others read to him; either resolving of Doubts, or exhorting, instructing, giving good, wholesome and holy Counsel to such as came to visit him: yet (as 
[n] Pag. 110.  Dr. Bernard relates in his Life) the very last Words that ever he was heard to utter in praying for Forgiveness of Sins, were these; But, Lord, in special forgive my Sins of Omission.  
If the choicest Saints on Earth, the faithfullest Servants of God in the World, who have surpassed and transcended us by many Degrees, do close and end their Lives with an humble Confession, and earnest Petition for Forgiveness and Pardon of their Sins of Omission; Surely than we have reason to conclude, that we ourselves, do what we can, shall repent at last of doing too little, and not repent and complain of having done too much.  
And if those that have well redeemed their Time complain, especially at the Hour of Death, that they have lost too much of it; What a case then will the careless negligent World be in, when their sleepy Consciences shall be roused and awakened, and they be hastened and hurried out of this world, and their Souls and Bodies shall be just a parting, and they shall look behind them upon an idle, lose and lazy Life, and look before them upon a dreadful, horrible, terrible Judgement?  
I have done with the Motives to press you to the Duty: In the next place I shall give you some Directions, which may be so many Means to help you to regain the Time, and redeem the Opportunity. Take these twelve following.    

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

The First Direction.  
IF ever we would redeem the Time, we must endeavour to be throughly convinced of the great Value, and real Worth of Time. Consider,  
1. How precious Time is in respect of the Price paid for it: That our Time was bought into our Hands, not with corruptible Things, as Silver and Gold, but with the precious Blood of Christ: for, we had forfeited our very Lives; and space for Repentance is the Fruit of the Death of Christ. Consider,  
2. How precious Time is in regard of the Use and End to which it serves: how Time bringeth Advantages with it, for the compassing of the greatest Undertake, and for the perfecting of those that are most imperfect. Time is not an empty Duration: God hath filled Time with Helps to Eternity, and with Means sufficient to know him the only true God, and Jesus Christ whom he hath sent, whom to know is Life eternal. Consider,  
3. What precious Thoughts the more improved Heathens had of Time. 
[a] Poteras hasce horas non perdidisse.  Pliny seeing his Nephew walk for his Pleasure, called to him, and said, You might have found somewhat else to do, you needed not have lost your Hours thus. It is the Commendation given by Aelian of the old Lacedamonians, that they 
[b] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  were exceeding frugal and parsimonious of their Time, taking care to employ it in serious urgent Businesses, not allow or permitting any Citizen to waste and consume it in Idleness and Sloth; or vainly to throw it away, by spending it on such Things as did not at all appear to minister to any Virtue: For a Testimony of which the Historian gives this Instance; That when it was told the Ephori, that the People of Decelia did use to walk in the Afternoons; those vigilant, diligent Magistrates presently sent to them, to prohibit their customary Walking merely to take their Pleasure: For they reckoned, 
[c] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aelian. var. Hist. l. 2.9.5.  it became the Lacedæmonians to get and preserve good Health, not by taking such idle Recreations, but by giving themselves to some profitable Exercises, which might train and fit them for public Use and Service. Were they so thrifty only for the Profit and Commodity of their City? And shall not we make much of our Time, be sparing and saving of our Hours, that we may employ them in the Worship and Service, to the Honour and Glory of our God; for the Safety and Welfare of our immortal Souls, and the securing to ourselves a celestial City, and an heavenly Country? The judicious Plutarch acknowledges, that 
[d] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut.  Time is of all the most costly Expense. The considering and understanding Seneca was more sensible than many of the Worth of Time; had himself appretiating Thoughts of it, and reproves the common Sort of Men of their great Ignorance of the Preciousness and Usefulness of it. I am apt to wonder, says he, when I hear some Men ask others to spend their Time, and bestow their Hours on them; and observe those that are thus asked to be so easy to part with these Time to them: 
[e] Quasi nihil petitur, quasi 〈◊〉 datur: re omnium pretiosi●mà luditur. &c the brev. vit. c. 8.  'Tis asked as a very small matter, and given away as if it were worth nothing: Men plainly play with the most precious Thing that is: But this deceives them, says he, That Time is an incorporeal Thing, and cannot be perceived with bodily Eyes, and is therefore made of little reckoning, or no account with them. And in his first Epistle he thus complains to his Friend Lucilius; 
[f] Qu●m mihi dabis, qui aliquod pretium te● ori ponat? qui diem ●stimet? Sen. ep. 1.  Where will you find me a Man, says he, that sets a due Price, a right and true Estimate and Value upon his Time?  
Most Men are careful of an Hourglass, but careless of their Hours. Men throw away their Time, because they have mean and low Thoughts of it: They know not the Worth of this Jewel, and therefore they are easily cheated of it, and are ready to part with it upon the cheapest terms. Many Christians may learn of some of the wisest Heathens not to make light of their precious Hours, but to value their Time at an higher Rate.  
4. Let those that yet have Time in their hands, learn to prise it, by considering, how those that want it judge of it. They that have quite lost their Time, Oh! what would they give to redeem it? Men too commonly little think that Time is of any great Value: I am sure the most of us live as if we did not believe so. But I pray consider, what damned Spirits, and dying Persons, who have not made their peace with God, think of Time. Consider,  
(1.) What precious Thoughts lost damned Souls have of Time, who suffer such extremity of Misery for slighting and abusing it. What would not they give, if it were possible, for our Time and Opportunities, and those Seasons of Grace which we enjoy, but do not improve; which God indulgeth to us, but we are not thankful for, nor careful of? What would not they offer, or yield to, to have a new Price put into their hands, to have farther advantages of redeeming Time? Can they be admitted to live in this World again, and to act here another Part; would they ever grudge to do any spiritual Duty? would they ever think any religious Exercise tedious? would they be tired at a Sermon, or weary of a Prayer? would not they be willing to pray every Day; till they were even hoarse again; to pray till their Knees were as hard as the Board's upon which they kneeled? Would not their Heads be Fountains of Waters, and would not they be ready to weep out their very Eyes in the Confession of their Sins? Can they be released and restored, would they be any more afraid to resist the Temptations of a carnal Friend, to refuse an ensnaring Invitation, to deny a Cup immodestly pressed, and unseasonably urged; to reprove a bold and daring Sinner, and to own and side with God and Religion in any Company whatsoever? With what undaunted Courage and Resolution would they be forward to bear Witness against the reigning Sins, and common Vices of the World? With what Force and Violence would they endeavour to take the Kingdom of Heaven? and how would they labour to lead others into, and to help them on in the Way to Heaven? How would they speak with yearning Bowels of tenderest Compassions to the Souls of their sinful Friends and Relations, and seek the Conviction, Conversion, and Salvation of the sensual, worldly, careless, ungodly Neighbourhood round about them? How would every Word that proceeded out of their Mouths be Heart-deep? How patiently would they conti nue in well doing, to make sure of an endless glorious Happiness? And how contentedly would they endure, and cheerfully suffer any thing here, to escape the intolerable eternal Torments of Hell, and to fly from the Wrath to come? Consider further,  
(2.) What high and precious Thoughts a dying Man, who has not made his Peace with God, has of Time?  
The  raised Philosopher well observes the different Judgements and Affections of Men, in the course of a pleasurable Life, and under apprehensions of the Nearness of Death. When Men think they have Time enough, they have no regard of Time, but are extremely prodigal of it: 
[g] At eosdem aegros vide, si mortis periculum admotum est propius, medicorum genua tangentes. Sen. de brev. vit c 8.  But look on these Men when they are sick, says he; If they appear in any danger of Death, you shall find them courting and crouching to Physicians, and bowing down to their very Knees, begging the Use of their Art and Skill, to prolong their Days, and lengthen out their Lives. Or if they fear they shall suffer capital Punishment, you shall see them ready to lay out all to save their Lives. But if, as the Number of every ones past Years may be reckoned, so, the Number of those that are to come could be assigned, 
[h] Quemodo illi vi paucos viderent superesse, trepidarent, quomodo illis parcerent? Id. Ib.  How would they tremble, says he, that should see but a few remaining, and how apt would they be to be sparing of them.  
Surely they, that have all their Lives made it their Business to drive away their Time, would at their Deaths give all the World to redeem it. What would the dying Husband give for Time to spend more spiritually with his Wife? the dying Wife for Time to spend more holily with her Husband? the dying Master, for Time to spend more godlily with his Family? the dying Parent, for Time to spend in a more religious Institution, and conscientious Education of his Children? a dying Neighbour, for Time to spend in more profitable Converse with those about him? Would he intent to spend his Time, if he could live longer, in tempting his Neighbour to the Tavern or Ale house, to drinking, or gaming, or the like?  
If God would but lengthen out such a Person's Days, and afford him but a little more Space to amend his Life, and to lay hold on eternal Life; he would thankfully accept of it upon the hardest Conditions: He would be content to be the poorest Beggar in the Street, and to live a mean and outwardly miserable Life as long as he lived. He is just now departing out of this World, and immediately going to his own Place; and if Time were now to be redeemed, what would not the most voluptuous Man be willing to do or suffer? What would not the most covetous Man be ready to part with for the purchasing of it? What would not he give for 
[i] Considera quàm multi modo m●riuntur: quibus si haec hora ad agendum p●nitentiam: one●●er●tur, quae tibi concessa est, quomodo per a●taria, & quà a f●stinanter currerent, & ibi sle●●s genibus, vel cerè toto corpore in terram prestrato, tamdiu suspirerent plorarent & orare t●, donec pleniss●●am peccatorum ven●am à Deo consequi mer●●entur? Tu verò comedendo, bibendo, jocan●o, & ridendo, tempus oc●osè vivendo perdis, quod tibi indulserat Deus ad acquirendam gratiam, & ad promerenda● gloriam. Bernard. de interiori domo, c. 63.  that Time, which some of you, it may be, spend and throw away in Drinking, Gaming, Carding, Dicing, in Romances and Stage-Plaies, in idle foolish Pastimes, in Jeering and Jesting, and carnal sinful Merry-making? To what excellent Uses would he resolve to put his Hours, if he could enjoy any more of them? If God would grant him but one Year of Trial more, how little would he design to give to the World, and the Flesh; and how much to God, and Godliness, and the Offices and Exercises of pure Religion and undefiled? How would such an one purpose and promise to resist Temptations, to shun all Occasions and Appearances of Evil, carefully to provide for his immortal Soul, diligently to study the sacred Scriptures, strictly to observe the whole Lord's-Day, attentively to hear the Word preached, both in Season, and out of Season; frequently to meditate of it, and constantly to frame and order his Life according to it; to pray with his Family devoutly and fervently, morning and evening; to spend some Time every Day with God, and himself, in secret: to make the purest and precisest Christians his constant Patterns and Examples; and for the future to follow and imitate those, whom heretofore he hated and derided, nicknamed and abused.  
When once Men lie a dying, and the near Approach of their latter End does awaken their sleepy secure Consciences, and make the most stupid sottish Sinner begin now to be truly sensible and serious; with what aestuations and perturbations of Mind, with what anguish and achings of Heart, with what Pangs and Agonies, and fearful Tremble; with what doleful Accents, and passionate, piercing, moving, melting Expressions, do they lament and be●ail their wasteful Mis-spence, and miserable Loss of all the Time of God's most patiented Trial of them, and of all their special golden Seasons, and rare Advantages and Opportunities? When they take their leave of all about them, how earnestly and importunately do they exhort and urge them to be better husbands of their Time and Talents? How pathetically and feelingly do they then advise and counsel their Children and Servants, Friends and Relations, Neighbours and Acquaintance, to number their Days, to lead good Lives, to improve their Health and Strength for God, and their own and others Souls; and timely to prepare for Death and Judgement?  
Let's consider, some of us, who have thought sometimes that the Sentence of Death has passed upon us, and have looked on such or such a Sickness as our last Arrest and Summons, what would we then have disbursed for a Reprieve? Would we not have given, with Hand and Heart, an House full of Silver and Gold, if we had had it, to have been sure to have lived another Year, for the proving and evidencing the Truth and Sincerity of our Faith and Repentance, by a course of Obedience, and our making a larger and surer provision for our comfortable Reception and happy Entertainment in the other World? Friends, we shall ere long be all of us placed upon our Deathbeds: and if we make no matter of Time now, if we won't value and prise it now, we shall then sure enough highly prise it, when alas! it will be too late. And if we now have worthy thoughts of it, we shall suffer nothing to rob and deprive us of it. 
[k] 
Quàm felix & prudent, qui talis nunc nititur esse in vita, qualis optat inveniri in morte. Thomas a Rempis, lib. 1. c. 23. n. 4.  
Hic est apex summae sapientiae, ea viventem facere, quae morienti essent appetenda.   Let's be of the same mind and judgement now in our Health and Strength, that we shall certainly be of in Sickness and Weakness; and not contemn and vilify that in our Life time, which we shall wish we had worthily esteemed, and well-improved, at the Hour of Death.   

The second Direction.  
If we would well redeem the Time, we must often 
[a] Vide Ludou. Crocii Syntagm. a p. 1207, ad 1212.  examine ourselves, and call ourselves to a serious strict Account for the spending of our Time.  
Alas! too many earnestly study to know and understand all things but themselves: They observe and take notice of other men's Tempers and Humours, search and inquire into other men's Actions, and read the Histories of other men's Lives; and 
[b] Quando omnia percur visti, quid te neglecto profecisti? A Kempis, l. 2. c. 5. n. 2.  yet are ignorant of their own Hearts and spiritual Estates, unobservant of the Passages, and unacquainted with the particulars of their own Conversations. We can easily pass away the Day and the Night, the Week and the Year, in musing on a thousand Matters; 
[c]  nemo in seso tentat descendere, nemo. Pers. Sat. 4.  But where is the Man that bestows any serious Thoughts on himself, that questions and interrogates his own Heart, and takes due notice of his own Life; or is at all concerned how his Soul is improved, and his Hours employed?  
Certainly some of the very Heathens will rise up in Judgement against most Christians; for we find that they have been very famous for this Practice, of being severe in taking Account of themselves, and of their Time. Suetonius relates of Titus Vespasian, the Heathen Emperor, that remembering on an Evening, as he was at Supper, that he had done no good that Day to any one, 
[d] Memorabilem illam, meritóque landatam vocem edidit: Annci, diem perdidi, Suet in vit. Vesp. §. 8.  he uttered that memorable and deservedly commended Saying, Alas! my Friends, I have lost this Day.  
St. Jerom tells us of a wise Saying of the Pythagoreans, 
[e] 
Pythago teum & illud praeceptum est, ducrum temporum maximè habondam curam, manè & vespert; id est, eorum quae acturi sumus. & eorum quae gesserimus. Apolog. Hieron. advers. Russi 'em. l. 3.  
Moon prepone, vespere discute mores tuos, qualis hodie suists in verbo, opere, & cogit ●●●one: quia jam his saepius s●itan offendssti Deum & proximum. A Kemp. l 1 c. 19 n 4  
Quid quòqu die dixerim, audiverim, egerim, commemoro vespers. Caro apud Cic de Senect.   That a special Care is to be had of two portions of our Time, of the Morning, and of the Evening: Of the Morning, to consider, and resolve to do what ought to be done; and of the Evening, to examine whether we have done what we ought.  
And it is one of Pythagoras' golden Precepts, Never offer to give sleep to your Eyes before you have thrice run over in your Mind the several Particulars of that Day's Actions, and put such Questions as these to yourself, 
[f] 
Examen Pythagoricum.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   Where have I transgressed? what have I well done? what have I left undone, which it became me to have done? And if thou hast done any thing, says he, that is base and unworthy, charge thyself with it, and chide thyself for it: But if thou hast done any thing that is good and virtuous, rejoice and delight in it. 
[g] Hoc nos pessimos facit, quod nemo vitans saam respicit, etc. Sen. ep. 83.  This makes us so very bad, says Seneca, because no man reflects upon his own Life. It may be sometimes, though seldom, we think what we are to do, says he; but what we have done, we do not think: But we are to deliberate what to do for the future, from the consideration of what we have done already. And in his third Book de Ira, he has an excellent Discourse to this Purpose: He says there, That the Soul is daily to be called to give an Account. And he tells us of one Sextius, whose constant Course it was to do thus; That, when the Day was spont, and he went to take his rest at Night, he would demand of himself; What evil of yours have you healed this Day? what Vice have you resisted? in what part are you better? Anger and Passion (says the Philosopher there) will be moderated and abated, when it knows it must daily come before a Judge: And therefore, says he, what is more excellent than this Custom of examining the whole Day passed? O 
[h] Qualis ille somnus p●st recog itionem sui sequitur? etc. Sen. de Ira, l. 3. c. 36.  what a sweet Sleep is that which follows after the Recognition of a Man's self? How quiet and free is a Man's Mind, when it is either commended or admonished, and a Man does secretly review and censure his own Manners? I use this Liberty with myself (says Sencea there in the same Place) I have a daily Trial within myself, says he; When at Night the Candle is taken away, and all is still and silent; then I search and inquire into the whole Day, I measure and run over, I scan and consider all my Words and Deeds; I hid nothing from myself, I overlook and pass by nothing: I say to myself, you have done so and so, see you do so no more.  
You see how some of the wisest and best of the very Heathen did accustom themselves to this Self-scrutiny, and took an Account of their Lives and Actions.  
And many eminent and Godly Christians to this Purpose do use Diaries, and daily set down in Journals or Day-books the observable remarkable Passages of their Lives. And we must do at least somewhat like it. Before we sleep every Night, let's be sure to make such a Recollection and Examination of the Actions of that Day, as may represent any thing that is remarkable to be matter either of Humiliation, or of .  
Accustom thyself, before thou takest thy Rest and Repose, to have some private Talk, some secret Conference with thy self, to ask thyself such Questions as these, and to use such Language as this; What has been the Frame and Temper of my Heart? what my Carriage and Behaviour this Day? what the Principles of my Practice? what the Ends of this Day's Actions? Did my Mind awake with my Body in the Morning? did I then exercise the Consideration of a Man and Christian; and deliberately renew, and six and settle my Resolution for the purifying and right ordering my Conversation? Did I early go to God by Prayer, and in the 
* Matth. 6.33.  first place seek the Kingdom of God, and his Righteousness? Wherein have I offended or angered my good God this Day? wherein have I injured or provoked my Neighbour, or hurt his Soul, Body, Estate, or good Name? wherein have I wronged, or any way prejudiced my own Soul? what proud, discontented, covetous, ambitious, malicious, revengeful Thought? what silthy, or angry, vainglorious, or idle Word? what inconvenient, abusive, offensive Jest? what ungodly Deed, or unbecoming unseemly Action have I this Day been guilty of? In what has Satan this Day taken Advantage against me? or how has my own deceitful Heart turned me aside? What Degrees of Intemperance have I admitted in Meats or Drinks? what worldly Cares have I been distracted with? what carnal Fears have I been ready to sink under? To what have I myself been effectually tempted? or, wherein have I offered to be a Tempter of any other? What Solicitation to Evil have I resisted? What Sin and Corruption have I striven against? What open, careless or wilful Sinner have I seasonably and prudently reproved? What Duty have I performed? What Grace have I exercised? What Time have I employed in Closet-Devotion, in Family-Religion, in diligent following the Business of my Calling? What Company have I run into, or kept? What Hours have I spent in such Company? and to what profit or benefit to myself or others? What was my Omission and Neglect? what my Sin and Vanity, committed and repeated in such Society? have I not closed this Day with a drowsy sleepy Prayer this Night? Am I grown any better this Week, this Day, than I was the last?  
You know, at Night, and at the End of the Week, we usually call our Servants to Account: Let us use the same Method, and take the same Course, for a Daily, weekly Reckoning with ourselves. In the Close of the Day, at the End of the Week, let's commune with, and reflect upon ourselves, and take our solves to task. Let's take a view, and make a survey of our past Lives; observe how our Time goes, watch what becomes of it, see how it is laid out, that so beholding how useless and unfruitful we have been, we may even be ashamed of ourselves, and labour to grow more useful and fruitful for the future: As, 
* Rev. 2.5.  remembering from whence she was fallen, was prescribed to the Church of Ephesus as a means of her repenting. And on the contrary, because 
† ser. 8.6.  no Man said, What have I done? therefore every one turned to his Course, as the Horse rusheth into the Battle.  
By daily observing, examining, taking account of ourselves and Ways, we shall come to Repentance more speedily and easily; and recover the Favour of God immediately: The Candle that is presently blown in again, offends not: We shall have the Advantage of making to God 
[h] Mr. Hildersham on Ps. 51. p. 183.  a fuller Confession of our Sins, while our Sins with their Circumstances are fresh and recent in our Memories. And shall be more effectually restrained from Sin for the future, by thinking thus with ourselves, This I must account with God, and my own Conscience for before I sleep. And by this means we shall be freed from the Fear of sudden Death, and be in a constant good Preparation for it: because though our Master come suddenly, he will not find us sleeping, nor surprise us in unrepented Sin. When in this manner we make all even every Night between God and our own Consciences, we may lie down in Peace, and take a quiet Rest and Sleep, without any perplexing amazing Fears of our awaking the next Morning in the other World.  
Hold and maintain this Practice of Calling thyself to a daily strict Account, and you shall certainly find and happily experience that of A Kempis to be a great Truth, 
[i] 
Suaviter requiesees, si cor tuum te non reprehenderit. Noli laetari, nisi cùm bene feceris. A Kemp. l. c. 6 n 1.  
Gaudebis semper vespere, si diem expendas fructuosè. Idem l. 1. c. 25. n. 11.   Thou shalt sweetly rest, if thy own Heart reprehend thee not: Thou shalt rejoice and be glad at heart every Night, if thou hast not lost, but fruitfully spent the Day past.  

[k] De perfectione.  Rodericus relateth of Suarez, that he was wont to say, he esteemed that little Pittance of Time, which constantly every Day he set apart for the private Examination of his own Conscience, more than all the other Part of the Day, which he spent in his voluminous Controversies. And it is reported of that learned Professor of Divinity, Dr. Samuel Ward, that when he lay upon his Deathbed, he professed he had read many Books, but had no such comfort from his reading any, as from his reading, and studying the Book of his own Heart and Life.  
That is the second Direction; Frequently call yourselves to an Account. Often Reckon make long Friends: It holds most true between God and our Souls, between our Consciences and our selves. Reckon with God and yourselves every Evening, how you have spent the Day foregoing, and this will provoke you humbly to beg the Pardon of your Sins at God's Hands, and Power against them; to judge, and punish, and take an holy Revenge upon yourselves; to exercise Repentance for your past Failings, and strict Watchfulness for the future.   

The third Direction.  
That we may rightly redeem our Time, let Reason and Conscience have some Authority with us, and not be despised and disregarded by us. They are most brave generous Rules and Precepts that are given by Pythagoras in his golden Verses; 
[a] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Never accustom thyself in any Thing to act and carry thyself irrationally, and below a Man. And, of all things, see, says he, that you 
[b] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Cùm jam pr●fec●ris tantum, ut sit tibi etiam tui reverentia. dum te efficis eum, coram quo peccare non audeas; & aliqua coeperit apud te tui esse dignatio. Sen. ep. 25.   reverence, and use good Manners to yourself. Let Reason rule and govern thy Passions and Affections, and Conscience withhold thee from being guilty of any Impiety or Impurity, Absurdity or Undecency. Do nothing to put thyself to the blush, to fill thyself with secret Shame and Sorrow, and sinking Fear, for the Turpitude or Folly of thy Own Actions. Take the wholesome Counsel and good Advice that Ausonius gives thee, 
[c] Turpe quid ausurus, te sine teste time.  When thou art about to do any vile and vicious Thing, be afraid of thyself, though no body else be near thee, to be a Witness of thy Wickedness. 
[d] Si turpia sunt, quae facis, quid refert neminem scire, cùm tu seias? O te miserum, si contemnis hunc testem! Sen. ep. 43. i. sine.  If the Things thou dost (says Seneca excellently) be unseemly and uncomely, what does it avail thee that none in the World knows it, when thou thyself knowest it? O miserable Man, says he, if thou contemnest this Witness within thee. And I find Lactantius citing these admirable Say out of him; 
[e] Demens, quid prodest non habere conscium habence conseientiam?— Custos te tuus sequitur.— Haeret hic, quo carere nunquam potes. Lactant, de vero cultu, 1. 6 §. 24.  Thou very mad Man, what will it profit thee to have no other conscious of thy Crime, so long as thou dost carry a Conscience within thee? And again; What dost thou do? what dost thou devise? what dost thou go about to conceal? thy Keeper closely follows thee. One is absent from thee by reason of a Voyage or Journey, that he cannot observe thee: another is removed by Death, that used to look narrowly to thee: another is kept away from thee by Sickness: but Conscience sticks at all Times to thee: you can never shake off, or get rid of that.  
Put not a 'Slight, much less a Force upon Conscience: never use any Violence to it: never offer to baffle, and stisle, and top the Mouth of it: Cast not this good Micaiah into Prison, make it not weary of its Office of warning thee; but show all due respect to it, and hear and obey the Voice of it.  
Stand much in awe of the Spy, the Register, the faithful Momtor in thy Breast and Bosom. Let Conscience so far prevail with thee, as to restrain and deter thee from a lose and wicked, a slothful or idle misspending thy Time; and to spur and quicken thee powerfully and effectually to a wise and prudent, a faithful and good Improvement of it.  
Do nothing but what is fairly accountable to thy considering self: follow the Guidance of thy best REason: attend to the Dictates and Commands, and regard the Checks and controls of a well-informed and enlightened Conscience. Timely take notice of its softer and gentler Whispers, lest you be disturbed, affrighted and terrified with its louder Clamours.  
Be careful to approve yourself to Conscience: fear the After-reckoning of Conscience: and labour to prevent and hinder the Accusation and Condemnation of an Evil Conscience, and the Execution that will be done, the Punishment that will be inflicted, and the Vengeance that will be taken sooner or later by it. Dread the Thoughts of falling out with thyself; of being gnawn by a Vulture, and haunted by a Fury within thee; of suffering the little Ease, the sharp and severe Bridewell, the Reproaches and Upbraid, the Pangs and Gripe, the Tearing and Rending, the Lashes and Stinging, the Racks and Strappadoes of a guilty Conscience: and value the Testimony and Approbation of the Witness within thee, the Acquitment and Absolution of the Deputy-Judg within thee; and study to do every thing to gain and obtain the Euge's and Applanses, the Justification and Commendation, the Gratulation and Consolation of an honest, clear and good Conscience.  
That is the third Direction in order to the better redeeming of our Time; Let Reason and Conscience have some Authority with us, and procure some Reverence from us.   

The fourth direction.  
If ever we would redeem the Time, we must live and act, and do every thing as in the Sight and Presence, and under the Eye and Inspection of God our Judg.  
Wherever thou art, and whatever thou dost, remember and consider, that not only Conscience, but God is by: and 
* 1 John 3.20.  if our Heart condemn us, that God is greater than our Heart, and knoweth all things: that if Conscience be as a thousand Witnesses, God is as a thousand Consciences; both for Intimacy of Presence, and Perspicacity in discerning. If we have made any proficiency in Philosophy (says Tully excellently) we must be persuaded sufficiently, that if we could 
[a] Si omnes deos hominésque celare possimus, etc. Cice. o de Offic. l. 3.  conceal all our Actions from all the Gods, and from all Men, so that they should be always ignorant of them, yet we ought to do nothing covetously, unjustly, wantonly, incontinently. If a Wise Man had Gyges 's Ring, says he, which (according to Plato's Fable) would render him invisible; he should not reckon that he had gotten the least licence to sin the more by it: for 
[b] Honesta enim bonis viris, non occulta quaer untur. Idem ibidem.  good Men seek to act with Honesty, not with Secrecy.  
But though that which is good to be followed for itself, for the Bonity, and Beauty of it; and that which is evil, to be avoided for the intrinsic Turpitude of it: yet the Knowledge that others may be supposed to have of our Actions, is apt to increase our Care, and quicken our Diligence, to order and compose our Lives and Manners, without just Blame or Exception of others.  
It is profitable, says Seneca, to set some Keeper over one's self; to have some body in our Eye, whom we may suppose to be present and privy to our very thoughts: to do every thing we do, as if some body looked on, and were a Spectator and an Eye-witness of all we did. Privacy and Secrecy tempts and persuades Men to all Evil. A great part of Offences would be removed, says he, if there did but one stand by as a ready witness against the Offender. But it is more awful, says he, 
[b] 
Te aliquorum authoritate custods.— Nemo est, evi non satius sit cum quolibet esse, quàm se●um.— In turbam tibi à te recedendum est. Istic enim malo viro proprus es. Seneca, epi f. 25.  
Aliquem habeat animus, quem vereatur, cujus authoritate etiam secretum saum sanctius facit. O felicem illum, qui non aspectus tantùm, sed etiam cogitatus emendat! O selicem, qui sic aliq tem verert potest, ut ad memoriam quoque ejus se componat, atque ordinet! Qui sic aliquem vereri potest, citò erit verenases. Id. ep. 11.   to live and act as under the Eye, and in the Presence of some excellent Person, and eminent good Man. Set Cato, Scipio, Laelius before you, or some such Person, says he, upon whose appearing the most wicked Persons would forbear their Vices: and let the Authority of these restrain you, and have Influence upon you, until you have made yourself such an one that you begin to reverence yourself, and dare not to do evil before yourself. Nay that heathen Philosopher goes yet farther, 
[c] Sic vive cum hominibus, tanquam Deus videat. Idem, Epist. 10.  So live with Men, says he, as if God himself saw you, and took special notice of you. And again in another Epistle; 
[d] 
Sic certè vivendum est, tanquam in conspectu vivamus: sic cogitandum, tanquam aliquis in pectus intimum inspicere possit: & potest Quid enim prodest ab homine aliquid esse secretum? nihil Deo cousum est Iuterest animis nostris, & cogitationibus mediis intervenit. Id. ep. 83.  
Zwinglius citing these Words of Seneca, expresses himself too highly concerning him: Senecae virt sanctissimi sidem, quam Epistolà ad Lucilium 83 prodit, quis non admiretur? Zuinglius Oper. Tom. 2. de Peccat. Original. Declarat. p. 118.   What will it avail you to hid any thing from man, there is nothing concealed and kept close from God: He looks into our Breasts, and is present in our very Minds and Hearts.  
And let me moreover add what Lactantius produces out of Seneca's Exhortations, 
[e] Nihil prodest inclusa conscientia, patemus Deo. Huic nos approbemus. Sen apud. Lactant. de vero cultu, l. 6. §. 24.  It nothing profits us to have a Conscience shut up within us, we are open to God: Let's approve ourselves to him.  
What rare Lectures are these from a mere Pagan Philosopher? how consonant and agreeable to the sacred Scripture? That ancient Father much admiring the high and raised Expressions falling from that incomparable Stoic, professes concerning him; 
[f] Potuit esse verus Dei cultor, si quis illi monstrasset accontempsisset profecto Zenonem, & magistrum suum Socionem, si verae sapientiae Ducem mactus essit. Lactant. loc. cit.  He might have been a true Worshipper of God, if any one had but shown him the right Way: and surely he would have contemned Zeno, and his Master Sotion, if he had but met with a ready Guide to true Wisdom. And Erasmus before his Notes on Seneca's Works, gives this Judgement of his Writings; 
[g] D. Hieronymus Senecam recensuit in catalogo Sanctorum.— Si legas illum ut paganum, scripsit Christianè: si ut Christianum, scripsit paganicè. Erasmi de Sen. judicium, ante Comment. in Sen. Oper.  If you read him as an Heathen, he wrote like a Christian; if you read him as a Christian, he wrote like an Heathen.  
But to return to the Matter in hand: To live as under God's Eye, is more than to live as in the presence of all the good Men in the World: more than to live as in the Sight of all good Men and Angels. Well then with holy 
* Psal. 16.8.  David, let us set the Lord always before us. The Lord sets us always before himself; let us therefore set the Lord always before ourselves: for than if ever we shall work strenuously, follow our Business closely, bestir ourselves to purpose, and carefully look about us, when we really believe that our Lord and Master stands by us, and looks upon us. Did we but consider, that God 
* Job 31.4.  sees all our go, that he 
† Job 34.21.  counts all our Steps, that he knows all our Ways, our crooked winding Ways wherein we live, wherein we die, not live: and is more far above Deceit, than Deceit seems above Simplicity: (as Mr. 
[h] Sict. Po●m. A Wreath.  Herbert expresses it) This Consideration would cause us to make straight Paths, and to order our Conversations aright.  
If a Reverend grave Divine, a severe Magistrate, a Parent, a 
[i] Rp. Andrews as if he had made Mr. Mulcaster (formerly his School●●after) his Tutor or Supervisor, placed his Picture over the door of his Study: whereas in all the rest of his House, you could scaurly see a P●●ture. His funeral Sermon, at the end of his Sermons, p. 18.  Master, an Husband, a Wife, a Servant, a Child, a Friend, or an Enemy stood by, beheld, and heard; you would often forbear many an unhandsome, uncomely, unseemly Word and Action. If you were always placed under men's Observation, you would study to do every thing to their Approbation and Satisfaction. And could you spend your Time in immoderate Eating, Drinking, Sleeping, Attiring, in Swearing, Swaggering, Gaming, Sporting, Playing; vain, and srothy, and wanton Discoursing; in any idle, unworthy, ungodly Action; if you did but imagine at such a Time, and in such a Place, that God was by, and saw or heard whatever was said or done? Pray do but actually and seriously consider, that wherever you are, the omniscient and omnipresent God is always one of the Company, and ever beholds whatever you do: and this will restrain you from doing Evil, and powerfully constrain and effectually engage you with Care and Diligence to do your Duty, to embrace and improve every Opportunity, and to make a Benefit and Advantage of it.  
The Apprehension of God's allseeing, all-searching Eye, will be of excellent Use and Advantage to us, at four Times especially.  
1. Actually consider that God sees you, when you ordinarily visit one another, and at any Time feast and make merry together. Whenever you go to see one another, remember and consider that God sees how you spend your Time together: that whenever you meet together, God is present in your Company; he hears your Discourses, and writes down your Words; he observes and registers your Actions: He takes exact and strict Notice, how much Time you spend idly and unprofitably; how far you exceed in your Recreations, what Gluttony and Drunkenness mingle with your Feast. Still therefore meet together as those that can never steal or step out of God's Presence: Say and do nothing together, but what you are willing that God should see and hear. Whenever you feast, feast as before the Lord: and when you eat and drink together, eat and drink as before the Lord.  
2. When buying or selling, remember you are manifest in God's Sight: that all you do is naked, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 4 1●.  ripped open, unboweled, anatomised, turned inside outward in the Eye of God. Consider, that God stands by, and sees your Deal, hears the making of every Contract, is a faithful Witness to every Bargain, and is privy to your Carriage in your particular Calling, to all your Breaches and Violations of commutative Justice.  
Never offer to deceive Man, because it is impossible to deceive God. The Tradesman may secretly falsify his Weights, and mingle his Wares, and lie and dissemble to get them off the better: But God understands his false Deal, and discovers his deceitful Heart and Hand. Men may cunningly cheat and cousin their Neighbours, but they can't blind and impose upon God. 
* 1 Thess. 4.6.  Let no Man go beyond and defraud, or overreach his Brother in any Matter, because the Lord is the Avenger of all such. Let not the Seller abuse the Ignorance, or Credulity of the Buyer: nor the Buyer work upon the Simplicity, or Necessity of the Seller: let him not say, 
† Prov. 20.14.  It is naught, it is naught; and when he is gone his way, then boast of his Pennyworth: Though such may promise themselves Impunity among Men, yet God is the Beholder and Avenger of all such.  
3. Consider this in your secret Retirements, and private Families.  
(1.) Consider this in your secret Recesses and Retirements, That God is present, looks on, and weighs and ponders all your Do: That God sees the very 
[k] Meminerit Deum se habere testem:— Itaque vir bonus non modò facere, sed ne cogitare quidem quiequam audebit, quod non andeat praedicare. Tullius apud Lactant. de vero cultu, l. 6. c. 24.  hidden Motions, and vain Imaginations of your Hearts. He knows all your secret Designs and Projects, he beholds the most private unseemly Carriages, and filthy Deeds. He sees within thy close-drawn Curtains, though they be of Cloth, where never yet came Moth; (to use again the ingenious Words of the holy 
[l] Sacr. Poem. Misery.  Mr. Herbert) 
* Psal. 90.8.  Our secret Sins are set in the Light of God's Countenance: 
† Psal. 139 12.  The Darkness hideth not from him; but the Night shineth as the Day: the Darkness and the Light are both alike to him. And therefore let the serious Thoughts of God's Omniscience restrain and deter us from secret Sins.  
When Paphnutius the Monk was solicited by an Harlot to impure Embraces, and she led him out of one Room into another, he still complained they were not yet private enough: At last she brought him into an inner Room, which was quite dark: and here, said she, none can see us, but God, and the Devil. What, said he, do you make a but at that? come, carry me where neither God, nor the Devil can see me.  
And so the holy Ephrem Syrus being enticed by a Harlot to commit Lewdness with her, only desired that he might choose the Place; which she agreeing to, he presently pitched upon the common and open Marketplace: And when she told him, for shame they must forbear to do it there, in the eye and view of all; he demanded of her, how she durst do that in God's Sight, which she would never offer to do in men's. The wise Discourses of these two religious Persons, seasonably and seriously urging and presling the Consideration of God's Omniscience, not only repressed, but reclaimed; seriously convinced, and effectually converted; changed the Minds, and mended the Manners of those notoriously impudent Harlots.  
If Satan, or his Instruments, or thy own corrupt deceitful Heart tell thee at any Time, or suggest to thee, that no Eye sees thee, thou mayest commit it safely: ask, whether they can pluck out God's allseeing Eye, or search out any Place that is not filled with the Divine Presence, or can expunge and dash the Items out of the Book of God's Remembrance?  
(2.) Consider this in your private Families: Then count thyself an happy Man, (says Seneca to Lucilius) when thou art able to live as it were in public; when thy own Walls shall cover thee, not conceal thee; which for the most part we reckon ourselves enclosed with, not 
[k] Non ut tut. us vivamus, sed ut peccemus occuli. ùs. Sen. ep. 43.  that we may live more safely, but that we may sin more secretly and securely. Thou shalt hardly find any one, says he, that is able to live with his Door open. 
[l] Janitores conscientia nestra, non super bia opposuit. Sic vivimus, ut desrehends sit, subito assici. Sen. ep. 43.  Not our Pride, but our Conscience, which is afraid lest any discovery should be made, has set Porters at our Gates. We live so, says he, that to be suddenly seen, is to be taken in a Fault or Crime.  
And therefore, methinks, it was an excellent Speech, which Velleius Paterculus relates of Livius Drusus; who, when he was about to build an House, and the Workman offered him so to contrive it, that it should be every way private, and no body should be able to look into it: No, says he, but 
[m] Si quid in te artis est, ita compore domum meam, ●●, quicquid ag●m, ab omnibus perspics poss●. Vell. ● aterculu●, lib. 2. §. 14.  if you have any Art at all, so frame and contrive my House, that whatever I do may be seen by all.  
O Christian, live in thy Family, as if the Eyes of all the World were upon thee; But especially walk within thy House, as having God's allseeing Eye continually fixed and intent upon thee. Think, O my Friends, yea, often think with yourselves, that God beholds your Family-neglects and Omissions, your Family-Irregularities and Transgressions, your Family-Contentions and Divitions: That he observes your Walking disorderly in your House and Family: That God sees how ill you discharge your Care of Souls: that he knows in what Families Religion is laid aside, disrelished, discountenanced, derided: that he everywhere looks narrowly, whether Men pray in their Closets and Families, and read the Scriptures and good Books, and catechise and instruct their Children and Servants, and give them wholesome Counsel, and a good Example; or behave themselves with Neglect and Contempt of these Things. There is not a Family that goes without Prayer from Day to Day, and breaks the Lord's-Day every Week, but God knows them, and takes particular notice of them. Did Men consider this, they would not suffer Profaneness and Atheism, Contention and Strife to abound in their Families, as they do.  
4. And Lastly; Whenever we come to the public Worship of God, let us seriously consider that we stand in his Presence, and are in his Eye. Many that come to Church out of Custom and Formality, and are not sensible of God's Omniscience and Omnipresence, may say with 
* Gen. 28.16.  Jacob, when they come to be awakened; Surely the Lord is in this Place, and we knew it not.  
Let's all consider, That when we join together in Prayer, God knows our Preparations, our Affections, our Motives to the Duty, our Carriages in it. He beholds the Rovings and Wander of our Minds and Thoughts, and the Deadness and Straitness of our Hearts and affections. Consider in like manner, that when we hear the Word read, or preached; God well understands why we hear, and how we hear: He plainly discerns how our Hearts work under the Word: He takes notice, that when you come, and sit, and make as if you heard his Word, 
† Ezek. 33 31.  your Heart goeth after your Covetousness: He views all your negligent irreverent Carriages, and undecent unseasonable Whisper. God looks upon you, when under an Ordinance you nothing but look about you, to see who are there, and what they wear.  
If Men would really believe, and seriously consider this, that when they are in public, they are in a solemn manner before God; they would not then be mindless and heartless, cold and formal in Prayer: they would not be critical, careless, scornful Hearers of the Word: but they would be lively and fervent in praying, and as diligent and attentive as could be in hearing, in order to their spiritual prositing and well-living. 'Tis good, when we have so solemnly to do with God, to think of the Eye of that God with whom we have to do: This would possess us with more Reverence, and Godly Fear, in the Duties of God's Worship. If the Apprehension of the Presence of 
* 1 Cor 11.10.  Angels in public Christian Assemblies, be apt to compose Men to a reverend Behaviour; much more will the Consideration of the Presence of God be able to effect it.   

The fifth Direction.  
That we may wisely redeem the Time, let's be sure to propound a good End to ourselves in all our Actions: and to do nothing deliberately, but what we can ask God's Assistance in, and Blessing upon, when we go about. it.  
1. Let's be sure to propound a good End to ourselves in all our Actions. Let every Action be as an 
[a] 
Est aliquid quò tendis, & in quod dirigis arcum?— Atque ex tempore vivis?  
Pers. sat. 3.   Arrow shot at a Mark. 
[b] Proponamus oporter sinem Summi Boni, ad quem nitamur, ad quem omue factum nostrum dictúmque respictat: veluti navigantibus ad aliquod sidus dirigendus est cu sas. Vita sine proposito vaga est. sea. ep. 95.  As they that sail, we must steer and direct our Course to some Star. Seneca reproves a Sort of Persons, that acted without an End in their Eye: If you ask any one of these, says he, when they go out of Doors, Where are you going? what are you thinking of? He'll answer, and tell you, Truly I don't know; but I will see some Body or other, I will do somewhat or other. They wander about without any set Purpose, and do things, not which they designed to do, but which they lightly fell into. They lead an inconsiderate vain Course of Lise, like so many creeping Ants. 
[c] Quorum non immerito quis inquietam inertiam dixerit, Id●●●e Tranq. An. c. 12.  One may not unfitly call their Life an unquiet Idleness. And then returning home with an empty Weariness, they swear they knew not why they went out, nor know they well where they have been, being ready to ramble and wander the Day following in the same manner: and therefore let all Labour be referred to somewhat, says he, respect somewhat.  
Now, as it becomes both Men and Christians, let our great End and Study, our main Scope and Intention be to please, and glorify God, in the whole Course of our Conversation. 
* Thess. 4.1.  Ye have received of us, says the Apostle, how you ought to walk, and to please God. We desire 
† Col 1.10.  that ye might walk worthy of the Lord unto all 
[d] Vocab●l●m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumendum arbitror hoc in loco, nen tam pro eventu placends, quàm pro study & intention placend●. Davenant. in Col. 1.10.  pleasing. 
‖ 1 Cor. 10.31.  Whatsoever ye do, do all to the Glory of God. Let all our Actions have their ultimate tendency to God's Glory: That God may be honoured and glorified by ourselves, while our Actions, done in Imitation of God, show forth his 
(*) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.9.  Virtues, represent and recommend God lovely to the World, and are apt to procure that God be better thought of, loved and served. And that God may be also glorified by others, by means of our Lives and Conversations, while others are actually and effectually led thereby to high and excellent Thoughts of God, and to an Admiration and Approbation of the divine Law and Holiness.  
What a rare Commendation is it of those Brethren, who are styled by the Apostle the 
† 2 Cor. 8.23.  Glory of Christ! 
[e] Sicuti solus Christus fidelium gloria est, ita debet viciss●m ab ●●sis gi●rificari. Calv. in loc.  As Christ alone is the Glory of the Faithful, so they ought to be the Glory of Christ; to 
[f] 〈◊〉 Christi, i. e. qui singulari e●rum side, pietate, scientiâ, vita & m●rthus, promovent g●ortam Christ's; vet instrumenta sunt glorae Christ's. Syn. Cri●. in loc.  promote and advance, and be the Instruments of his Glory, by their singular Knowledge, Faith, Piety, and excellent good Life and Manners.  
It is not strictly required, that in every Good Work of ours there should be an actual Intention of pleasing and glorifying God: It sufficeth that such an Intention go before in the general, and be preserved and retained in the Habit: And though it be not thought on in every Action, yet the Action may be rightly performed 
[g] Quemadm●dum sagitta unica jaculantis impul●● per inte●m●diunt spatmm and scopum sertus, q●am●is i●e nec de spatio, nec ●'e scopo cogit●: sic untco impu●● voluntatis procedit bon ●●pera in ad metam suam, c●●m operans non amplin cogetat de meta, & prima su●● intention. Idem ●●usirart poss● simis●●●dine it mer●ant is,— Davenant, in ●ad Ceicss. 10. p. 53.  in the Virtue of the good Intention that went before: As one in a Journey goes very right by virtue of his first Intention, though he does not, every step he takes, actually think of the Place, which, when he first set out, he intended to go to. It is absolutely necessary, that we should always preserve an habitual Intention of pleasing and glorifying God in every thing: yea, (as the Reverend and learned 
* Ibid.  Davenant counsels and cautions well) we should always endeavour these two things; (1.) That our actual Intention of pleasing and glorifying God, should, as far as may be, be retained or renewed in every particular Work we do. (2.) That after our first good Intention, no evil and inordinate Intention do arise; for this will not be rectified by the first, but the former will be blemished, stained, and corrupted by this.  
Let's propose to ourselves the Glory of God, as the highest End of all our Undertake: and let all our lesser and subordinate Ends be plainly reducible to the main and great End of our living. Let's still be putting this Question to ourselves in what we are doing, Is this the Way to please and glorify God? If not, how dare I take so ungodly a Course, or do so unreasonable a Deed? This is the way to redeem the Time, and a Means to make our Actions able to bear the Trial, and apt to turn to a good Account.  
2. Let's do nothing deliberately, but what we can freely and safely, warrantably and comfortably crave God's Assistance in, and look up to Heaven for a Blessing upon, when we go about it. 
[h] Non magni pendas quis pro se vel contra te sit; sed hoc age & cura, ut Deus tecum sit in omut re quam faris. A Kemp. l. 2. c. 2. n. 1.  Do not much matter, says A Kempis, who is for thee, or against thee; but take great heed and care of this, that God be with thee in every thing thou dost. Upon every Occasion think thus with thyself; If I cannot take God along with me in what I undertake; If I cannot own God, nor expect that God should own me, guide and direct me, assist and enable, bless and prosper me in what I am about; surely this is not the way for me to redeem and improve my Time aright: I cannot spend it profitably and comfortably in such Employment.  
Such a Course and Practice as this, would surely prevent the Rashness and Unadvisedness, the Imprudence and Folly, the Injustice and Impiety of many Actions. If thou wouldst never venture to engage in any Action, but what thou couldst own before God in Prayer, without Shame and Blushing; and durst implore the Help and Assistance of God for the Performance of, thou wouldst certainly walk more accurately and exactly than formerly. When thou art going to a drinking Meeting, canst thou beg God's Blessing upon thy jovial intemperate Company-keeping? when thou art hastening to a silthy Whore-house, or going to an obscene and prosane Playhouse, canst thou look that God with a Blessing should go with thee? When thou art hunting after unjust Gain, and hotly pursuing it all the Day long; or using unlawful and indirect Courses to provide for thyself or Family, canst thou expect that God should command a Blessing upon it? Would the intemperate, lustful, covetous, unrighteous Person proceed according to this Direction, he would soon desist from his vicious Courses, and unwarrantable Practices. As the 
[i] Lukin's Pract. of Godliness, p. 35.  poor Man, when he had stolen a Lamb, to satisfy the hungry Bellies of his Family, and having dressed it, came, of course, to crave a Blessing upon it; he was so disturbed and troubled about it, that he could find no Rest and Quiet in his Mind, till he went and confessed his Fault, and promised to make Satisfaction for the wrong he had done.   

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

1. Be careful to keep up set and stated Times of ordinary Prayer.  
2. Be ready to betake thyself to Prayer, upon special, extraordinary emergent Occasions.  
3. Use thyself to frequent sudden ejaculatory Prayers to God.   
These three Particulars give the proper Sense and Meaning of those Scriptures; 
* Eph. 6 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Praying always; in all Time, or, Opportunity, as the Word is: 
† 1 Thess. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Pray without ceasing: 
‖ Heb. 13.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Pray continually.  
1. If we would well redeem the Time, we must keep and observe our daily set and stated Times of earnest fervent Prayer to God, and solemn serious Supplication. Thus it is our Duty to pray continually; not to employ the Whole of our Time in Prayer, (as of old the Euchites dreamed) but to pray continually, in the same Sense as 
[a] Ames. de Conse. cas. l. 4. c. 14. q. 5.  Mephibosheth was commanded to eat Bread at David's Table 
(*) 2 Sam. 9.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 70.  continually; that is, not to cram, and load himself with Meat and Drink day and night, but to refresh himself there at the set and customary Hours of Dinner and Supper.  
'Tis a general Duty incumbent on us, to 
* Luke 1.75.  serve God all the Days of our Life; and therefore with the Worship and Service of Prayer in particular, which may be conveniently performed daily. We are directed in the Lord's Prayer, to pray every Day for our 
† Mat. 6.11.  daily Bread; and therefore we ought more earnestly to 
‖ Verse 33.  seek the Kingdom of God and his Righteousness, every Day. 
(*) Exod. 29.38, 39  The Morning and Evening Sacrifice, strictly 
[b] 
Matutino hoc & vespertino sacrisicio agnoscitur Deus, noctis & diei Creator. Grot. in loc.  
Bis de die sacrisicium illud volunt repeti Deus, ut populus assiduè in memoria future per Christum reconciliatiovis se exerceret.— Voluit Deus hoc victimae genus bis de die pom ante oculos, ut populus reputaret, sibi opus esse identidem reconciliari Deo; & rea●●s ac damnationis suae admonitus, à principio usque ad finem diet ad ejus misericordiam confugeret. Rivetus in locum.   enjoined under the Law to be publicly celebrated every Day, is a plain Pattern and apparent Direction for double Devotion every Day: for, the legal Sacrifice, as also the Incense joined with it, was a Type of Prayer. Psal. 144.2. Heb. 13.15.  
The Jews had their 
(†) Acts 3.1. & 10.2, 3.  set Hours of Prayer. Our blessed Saviour has not only given us a plain Precept for 
(‖) Mat. 6.6.  Closet-Prayer, but has afforded us his own Example, to lead us to the Performance of solitary secret Prayer, both Morning and sEvening. 
[*] Mark 1 35.  St. Mark Informs us, that in the Morning rising up a great while before Day, or, in the first Twilight, he went out and departed into a solitary Place, and there prayed. And 
[†] Mat. 14.23.  St. Matthew acquaints us, that when he had sent the Multitudes away, he went up into a Mountain apart to pray: and when the Evening was come, he was there alone. 
* Col. 4.1, 2.  Masters of Servants, as such, are required and charged by the Apostle to continue in Prayer, and to watch in the same with Thanksgiving: Which Words (considering the Context, which is wholly taken up in settling and setting forth the Christian Oeconomy) may well be interpreted and understood of performing daily Family-Prayer. 
[c] Dr. Arrowsm. Tact. Sacr. p. 247, 248.  Let Governors of Families, who assume and exercise a kind of Kingly Authority in their own Families, understand and consider, that their Master in Heaven expects that they should execute the Offices, and act the Parts of so many Priests in their own Families, by offering before them the Sacrifices of Prayers and Praises to God day by day.  
There are daily Personal and Family Sins to be confessed and prayed against: daily Personal and Family Wants to be spread before God, in order to a Supply thereof: Personal and Family Mercies daily received, and duly to be acknowledged every Day Morning and Evening.  
We generally find, that they that have any show of Religion, are very observant of stated Times of Devotion: so are the Papists, and so are the Mahometans: Nay the very Heathen, guided by the dim Light of Nature, have approved and recommended this Practice: Hesiod in particular gives this as a necessary Rule, 
[d] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To the utmost of your Power perform your sacred Offices to the immortal Gods, both when you go to Bed at Night, and when the Morning-Light appears; that they may bear a propitious Mind, and carry a kind and loving Heart toward you.  
And it is not unworthy of some remark, that the Precepts of continuing in Prayer, and redeeming the Time, are so 
* Col 4.2, 3, 5.  nearly and closely joined together in Scripture. To pretermit and neglect, to lay aside and cast off fixed determined Times, and certain appointed Seasons of Prayer, would be to lose our Time, and quickly to lose our Religion too. If you will not admit so much of the Form, you are not likely to maintain the Power of Godliness. If you reckon you have no call to pray, but only when you find and feel a present inward strong Impulse, and secret powerful Inclination to it; you take a course to chase and drive away the Spirit from you, and to deprive yourselves of the holy and spiritual, the sweet and seasonable Motions of it. When the usual Times of Duty return, pray, though thou hast no present sensible Motion to perform it: and pray till thou findest God's good Spirit sweetly and powerfully moving upon thee, and working in thee; enlivening and enlarging thy Heart in Prayer, and enabling thee to enjoy some singular, sensible, joyful and delightful Communion with God; to exercise thy Graces in this holy Duty, and to feel thy Heart warmed and inflamed, and thy Soul refreshed and repaired, before thou departest out of God's Presence.  
To 
[e] Oratio clavis diei & sera n●ctis.  begin and end with God every Day, to be with the Lord first and last, to call upon God Morning and Evening; In the Morning to praise him for the Mercies of the Night past, to ask Wisdom of God to order our Conversation aright; to beg his Favour, Presence, Guidance, Spirit, Grace, and Strength; his Protection of us, his 
* Psal. 90 17.  Beauty, on glorious Blessing upon us, and his establishing and 
[f] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythag. Aur. Cam.  prospering the Works both of our Heads and Hands the whole Day following: And in the Evening to bless and praise God for the Mercies and Favours of the Day past, to confess our Faults and Failings in it, and so to lie down with no heavy Gild of any unrepented Sin lying upon us: To pray for the hPardon and Healing of the Miscarriages of that Day, and to commit ourselves and ours to the Divine Keeping the Night following; beseeching God to prevent any sinful Dreams, which might proceed from the Corruption of our Natures and Constitutions, Hearts and Imaginations, Conversations and Actions; and to spiritualise and sanctify our Thoughts and Cogitations, in the vacant Spaces and broken Hours of our Sleep: To keep and maintain the set Times of personal secret Closet-Prayer, and the stated Times of Oeconomical Household Family-Prayer; this is a well-spending so much of our Time as is employed in that Duty; and this is the right and ready way to redeem and improve every Day, to the Honour and Glory of God, and to our own and others Profit and Benefit, Satisfaction and Comfort: This is a likely hopeful good way to prevent or remove Miscarriages in ourselves, and Disorders in our Families; to keep every Member of our Family in their Station and Duty; to season them all with a religious Fear, and high Respect to God and his Ways; and to train and bring up Children and Servants, to a competent Ability to express their Desires in Prayer to God, for themselves and others: to teach our Servants, with 
* Gen. 24.12.  Eliezar Abraham's good oand faithful Servant, to follow their earthly Master's Business, with hearty Prayers to their heavenly Master for a Blessing upon it.  
Be careful and diligent, wise and prudent to redeem Time for Prayer, that you may redeem Time by Prayer. Find Time sufficient to work this Work of God, and so to workout your own Salvation, as well as to follow the Works and Businesses of your particular Callings: to attend and wait upon God in Prayer, as well as to wait upon your Customers, and to attend your secular Occasions and Concerns.  
Let not worldly Cares, and civil or domestic Affairs hinder and divert thee from due Performance of Prayer in thy Family, and in thy private Closet. Though David had the Care of the Kingly Government upon him, yet his usual Course and Practice was, to pray to God 
† Psal. 55.17.  Evening, and Morning, and at Noon; yea, 
‖ & 119.154.  seven times a day did he praise God, as he himself professes: If he did not exactly and punctually observe so many Hours, but a certain Number is put here for an uncertain, yet the meaning must be, that he did it very often: Love sweetened the Duty to him, and caused him to praise God 
* Ps. 71.14.  more and more; to be nover weary of praising him here, as knowing that it would be his sole Employment to praise him hereafter for evermore. Though Daniel was deeply engaged in Public Business and State Affairs, yet he took not any Occasion from these to neglect his daily Duty and wont Service to his God: He kept his former Course and Order; for, every day, and constantly 
† Dan. 6.10.  three Times a Day, he kneeled upon his Knees, and prayed, and gave thanks before his God; though he knew he hazarded his high Preferment, and endangered his very Life by it.  
So Cornelius a Centurion, taken up with many Martial Occasions, yet suffered not himself to be taken off from his Devotion thereby, but 
‖ Acts 10.2.  prayed to God always: He did not do it only by fits, but daily and constantly observed his usual Seasons. It is reported of the famous 
[g] In the Serm. preached at his Fun. at the end of his Sermons, p. 21.  Bp. Andrews, that though he had many weighty Employments as Bishop of Winchester and Privy Counsellor; yet, his Life was a Life of Prayer, and a great part of five Hours every day, did he spend in Prayer and Devotion to God. The holy and excellent 
[h] His Life written by Dr. Bernard, p. 58.  Bp. Usher had Prayer in his Family four times a day, In the Morning at six, in the Evening at eight, and before Dinner and Supper in the Chapel, at each of which he was always present. 
[i] His Life written by Mr. Clark.  Mr. William Whately, Minister of Banbury, had much Work lying upon him continually; catechising and preaching twice every Lord's-day, and a weekly Lecture besides; well studying, and usually penning his Sermons at large; and yet his constant Practice was, besides Family-Prayer twice a day, and sometimes catechising, to pray also with his Wife, and alone, both Morning and Evening.  
And with what show of Reason can any of you excuse yourselves? Have you Time to eat and drink and sleep; and not only to labour and works, but to play and sport; Leisure to recreate yourselves, and visit your Friends, and take your pleasure; a Spare-Hour to spend in discourse, and it may be to waste in empty and idle talk with another? Have you Time to do nothing? Time to do Evil? and have you no Time to serve and worship God in your Families? no Time for religious Retirements, and hidden Repairs to God, in your privy Chambers, and secret Closets? Have you so many Sins, and Wants, Corruptions, and Temptations? and can no Time be spared and set apart to seek God for the Pardon of your Sins, and the Supply of all your spiritual Wants; and to pray to him for Strength and Power, to mortify the Corruptious with which you are infested, and to resist the Temptations with which you are assaulted?  
2. We should moreover betake ourselves to solemn continued Prayer, when we have Place and Space for such a Duty, upon the Emergency of any weighty important Business, or on any special extraordinary occurrent and urgent Occasion; to beg of God the prudent Conduct of our Affairs, Success in, and a Blessing upon our lawful and honest Undertake; Strength to go through Trials, Afflictions, and Temptations; Freedom and Deliverance from Evils and Sufferings, felt or feared; or to return God thanks for the receipt of his Mercies in any such particulars, and to engage ourselves to walk answerably, and to render suitably to the Lord, for such undeserved, and it may be unexpected Blessings and Benefits.  
We read of Abraham's Servant, that when his Master sent him to take a Wife for his Son Isaac, he sought God, and said, 
* Gen. 24.12.  O Lord God of my Master Abraham, I pray thee send me good speed this Day, and show Kindness unto my Master Abraham. And when God had given him good Success, 
† Vers. 26, 27, 48.  he worshipped and blessed God which had led him in the right Way. When Jacob was greatly afraid of Esau's coming, 
‖ Gen. 32 9, 10, 11.  he prayed to God to deliver him from the Hand of his Brother. When Nehemiah understood the Misery of Jerusalem, he 
(*) 1 Neh. 4.11.  fasted and prayed before the God of Heaven, and entreated God to proper him that Day, and to grant him Mercy in the Sight of the King. So when Esther was to make an extraordinary Suit to King Ahasuerus, 
(†) Esth. 4.16.  she and her Maidens fasted and prayed for an happy Issue and good Event. When David was troubled with slanderous Enemies, 
(‖) Ps. 109.4.  he gave himself unto Prayer. And upon the Receipt of Sennacherib's blasphemous Letter, 
[*] Isa. 37.14, 15, 21.  Hezekiah went up unto the House of the Lord, and spread it before the Lord, and prayed against Sennacherib King of Assyria. Christ upon his approaching Passion 
[†] Matt. 26.39, 42, 44.  prayed thrice in the Garden. St. Paul likewise, when there was given to him a Thorn in the Flesh, the Messenger of Satan to buffet him, 
* 2 Cor. 12.7, 8.  for this thing he besought the Lord thrice, that it might departed from him.  
How eminent have many pious Persons been for gaining Opportunities of Religious Addresses, and for their Care to improve much Time in Prayer, whether upon ordinary, or extraordinary Occasions? It is the worthy Commendation of 
[k] Knolles' Hist. of the Turks, p. 580.  Philippus Villerius, the Great Master of the Rhodes, that all the Time he could spare from the necessary Cares of his weighty Charge, from Assaults, and the natural Refreshing of his Body, he bestowed in Prayer and Serving of God; He oftentimes spent the greatest Part of the Night in the Church alone praying, his Head-piece, Gorget, and Gauntlets lying by him: so that it was often said, that his devout Prayers and Carefulness would make the City invincible. Gustavus Adolphus, King of Sweden, would pray a Shipboard, a Shore, in the Field, in the midst of a Battle. 'Tis a memorable Passage in the 
[l] Fox Acts and Mon. 2 vol. p. 1457.  Life of Mr. John Bradford, that his continual Study was upon his Knees: and no doubt he mingled many holy Prayers with his hard Studies. 
[m] Id. ib. p. 1579.  Mr. Hugh Latimer, in the latter Time of his Imprisonment, which was at Oxford, from April to October, did oftentimes continue so long in fervent Prayer kneeling, that he was not able to rise without Help: And three special principal Matters, which he ever mentioned in his Prayers at that Season, were these; That God would give him Grace to stand to his Doctrine until his Death, that he might give and shed his Heartblood in the Defence of the Gospel: That God of his Mercy would restore his Gospel to England once again, once again: He also desired with Tears, that God would preserve the Princess Elizabeth, and make her a Comfort to his comfortless Realm of England: All which Requests God graciously granted: and in Answer to his first particular Desire, it was very remarkable, that his Body being opened by the Force of the Fire, his Blood, which gathered much to his Heart, gushed out of his Heart with Violence, and ran out in Abundance. 
[n] Eccl Hist. l 2. c. 23.  Eusebius, out of Aegesippus, tells us of James called Justus, that his Knees were grown very callous, hard and brawny, benumbed and bereavest of the Sense of Feeling, by reason of his continual kneeling in Supplication to God, and Petition for the People. So, Gregory relates of his Aunt Trucilla, that her Elbows were as hard as an Horn, by often learning on a Desk when she prayed. And St. Jerome, in an Epistle to Marcelia, mentions this in the Praises of Asella, that by her frequent kneeling in Prayer, she had contracted such an Hardness on her Knees, as is to be found on the 
[p] Durities de genubus camelorum in illo sancto corpusculo prae orandi frequentia obcaluisse perspecta est. Hier. ad Marcell. de laudib. Asellae.  Knees of Camels. The same Father writes in the Life of Paul the Hermit, that 
[q] Ac primum & i●se, vivere eum credens, pariter orabat. Postquam verò nulla, ut solebat, suspiria precantis at divit, in flebile osculum ruens, intellexit quod etiam cadaver Sancti, Deum, cui omnia vivunt, officioso gestu precabatur. Hier. in vit. Pauli Eremitae.  Anthony entering into the Cave, found there the dead Body of that Saint in a praying Posture, upon its bended folded Knees, with its Head listed up, and its Hands stretched out on high. 
[r] O ter belitam il'ius animam sine corpore, cujus ad●o venerabundum corpus sine anima! Arrows. Tact. sacr. p. 273.  How happy now is his Soul without his Body, whose Body was in a worshipping Gesture without his Soul!  
3. If we would redeem the Time, we must give ourselves to frequent holy Ejaculation, either mental, or vocal; inwardly lifting and darting up our Petitions and Heart's Desires, or orally uttering them in some very short yet pithy Expressions: of both which we have several Instances in Sacred Writ: 
* Exod 14.15.  Wherefore 
[s] In Dei auribus desiderium vehemens, clamour magnus: 〈◊〉 regione autem remissa iniontio, vox submissa. Bern s●rm. 16. in Ps. 90.  criest thou unto me? said God to Moses; when Moses uttered not a Word, that we do read of; but only used strong Ejaculations, inward ardent Desires and Groans. 
† Nehem. 2.4.  So I prayed to the God of Heaven, said holy Nehemiah; that is, he dispatched and sent up some short Heart-prayers to Heaven, that God would direct his Tongue, and bend and 
[t] Qui preces ad Regem perferre vult, priùs ad Deum perserat, cujus in manu corda sunt Regum. Grot. in loc.  incline the Heart of the King; the King's Heart being in the Lord's Hand: He could pray no otherwise at that Time, for he was then in the Presence of the King, and in Discourse with him. And Nehemiah, 
‖ Nehem. 13.14, 21, 31.  and 
(*) Mat. 11.25. John 12 27, 28.  our Saviour, and others, did use by an holy Apostrophe to turn their Speech to God in vocal Ejaculations.  
The true Christian (as a solid 
[u] Shaw's Immanuel, p. 73.  Divine says well) does not limit himself penuriously to a Morning and Evening Sacrifice and Solemnity, as unto certain Rent-seasons, wherein to pay an Homage of dry Devotion; but his loving and longing Soul disdaining to be confined within Canonical Hours, is frequently soaring in some heavenly Raptures or other, and sallying forth in holy Ejaculations.  
If thou be'st a truly regenerate Person, such Ejaculation was thy first, and will be thy last Breathing: O see that it be the most usual Exercise of thy Life.  
Great is the Benefit of holy and heavenly Ejaculation; which is like the keeping alive, and quickening the Fire for the Use and Service of the daily Sacrifice: If by neglect of this spiritual Exercise, we unhappily suffer the holy Fire to go out, we can't expect that God should kindle it anew, when we go to offer the Sacrifice of solemn Prayer to God. By our much using Ejaculatory Prayer, and familiarising ourselves to praying Thoughts and Desires, and exercising ourselves in spiritual Plead with God, our Hearts will be generally 
[w] Such as will be ever and anon thus whetting their praying Spirits and Graces, will make Work of it when they come to it. They that are good at these running Pulls, and Trips, are surely good Wrestlers with God. Cobbet of Prayer, p. 47.  framed and sitted; and by immediately previous Ejaculatory Prayer, our Hearts will be particularly disposed and prepared for performance of set and solemn Prayer.  
We shall also 
[x] 
All the Prayers of a gracious Suppliant are not ended with his continued Speech in Prayer; no, his heart is lifting and lifting; as you see a Bell-rope oft hoisting up after you have done ringing the Bell.— When a gracious Person's Heart is left in Heaven, uttering its after Requests, now Prayer was well carried on. These shorter Postscripts written after the other longer Letter,— have ever something of note and worth. Id. ib p. 33, 34.  
When men part with men, they use to give one another a Farewell, and not bluntly deliver their Mind one to another, and so turn their backs one upon another.— Neither may a man, when a Duty is done, go away bluntly from God, but give him a Farewell by holy Meditation. It's an unseemly kicking of a Duty, as most men do when they are come to the end of their Prayers, to whom with the Father and Holy Spirit be ascribed all Praise and Glory, Amen; Come is Dinner ready? or, What news do you hear? This is unmannerliness towards the Ordinances of God. Fenner of the Use and Ben. of Divine Medit. p. 25. fol   close and come off well from continued Prayer, with the greater Spirituality and Ardency of Devotion, by following at last our larger and longer Prayers with several short strong Desires, earnest and affectionate good Wishes, lively and vigorous Heart-lifts; such like as these; Lord, forgive the Iniquity of my holy Things. O Lord hear, O Lord forgive, O Lord hearken and do, defer not, for thine own sake, O my God. Let the Words of my Mouth, and the Meditation of my Heart be acceptable in thy Sight, O Lord my Strength and my Redeemer. Good Lord, help me to live over my Prayers, and let me not destroy my Prayers by a careless, Christless, wicked, lose and ungodly Life: Amen, Amen.  
Yea, often retire, address and apply thyself to God in short Prayers and cordial Ejaculations, and these may 
[y] 
Bp. tailor's Rule and Exerc. of Holy Living, c. 1. §. 1. Rule 7.  
The want of the solemn Morning-Prayer (in case that some necessary work of Charity do hinder us) may be supplied by some frequent Ejaculatory Prayers, and frequent inward spiritual Admirings and Adore of God; but the want of these cannot be supplied by the other. White's Power of Godl. p. 97.  
If the case were so, that we must omit one of them, it were better to omit our solemn Prayer in the Morning, and to have our Heart sending up continually Ejaculatory Prayers and Breathe after God, than to spend an Hour in the Morning in solemn Prayer, and Meditation, and all the rest of the Day not to have so much as one Thought of God. Id Ib. p. 202.  
You must not leave off solemn Duties, and think to supply the want thereof by Ejaculatory Prayers, for they are not to justle out, but help one another: This is, as if the Priests should content themselves with keeping the Fire burning always on the Altar, and neglect their Morning and Evening Sacrifice. Id. ib. p. 2 9   supply the Lack of those larger Portions of Time, which thou desirest and covetest for thy Devotion, and in which it may be thou thinkest others have advantage of thee.  
Again; This is the readiest surest way to improve any spiritual Warmth, holy Affection or good Motion, wrought in thy Heart in the Use of Christian Conference, in Hearing, Reading, Meditation, or the like; To send up sudden suitable, seasonable Ejaculatory Prayers or Praises, while thou art under such a lively Sense, and in such a Godly Frame.  
Farther; Our often using and daily maintaining a frequent Converse with God, in the way of these holy devout Ejaculations, these Aspirations and Emigrations of Soul after God, this will prove a special Help to keep our Hearts very spiritual and savoury, and close with God, and to get more intimate Acquaintance with him, and to secure the continuance of his gracious friendly Presence with us.  
This moreover is a sit and proper Means to call in and engage Divine Assistance, to enable us meetly to manage any temporal or spiritual Employment, and rightly to improve any Ordinance or Providence; a direct Means to procure from God Wisdom and Grace, suitably to entertain any notable Mercy newly received; to get Ease and Relief in any sudden straight or want; Patience under, and the Sanctification of a surprising and unexpected Affliction; a present and approved Means to throw out the Injections, and to repel the fiery Darts of the Devil; to gain Help from Heaven against any sudden strong Temptation, or rising and working of any Corruption, and Strength against our Bosom Master Sin, which is so apt so easily to beset us; A Means to prevent our being unwarily ensnared and entangled in the Use and Exercise of our lawful Labours or Recreations; To be preserved effectually from Sin and Folly, when cast unawares into profane or carnal Company; to obtain Mercy and Pardon speedily, upon apprehension of any Infirmities, Slips or Failings; To lift up our Hearts in such Cases in the Way of sudden Ejaculatory Prayer to God. This will save our solitary Hours in the Daytime, and well improve our wakeful Hours in the Night-season; when we cannot take our natural Rest and Sleep, then to awaken and call upon our Souls to return unto their spiritual Rest; to raise and lift up our Hearts to Heaven, and to present the Desires of our Souls to God. 
[z] In hard Havens so choked up with the envious Sands: that great Ships drawing many Foot Water, cannot come near, lighter and lesser Pinnaces may freely and safely arrive. When we are Time-bound, Placebound, or Person-bound, so that we cannot compose ourselves to make a large and solemn-Prayer, this is the right instant for Ejaculations, whether orally uttered, or only poured forth inwardly in the Heart. Fuller's Medit. on all kind of Prayers, p. 77.  This is an excellent way to redeem the Time, in the want of a proper Place for larger Prayer: Wherever thou art, though never so far from a Church or Oratory; yet as to the Use of this kind of Prayer, thou mayest be the Temple of God thyself, and pray within thyself. Yea, once more; This is an admirable way to redeem the Time, in the greatest straits of Time, in the midst of much Company, in the Multiplicity, Crowd, and Hurry of worldly Businesses and Employments: For this is the Advantage and rare Privilege of Ejaculation, that the Work of God is performed in it, and 
[a] 
— Media inter praelia semper  
Stetlarum coe. ique plagis superisque vacavi.  Caesar apud Lucan. l. 10. v. 185.  no secular Affair or worldly Occasion hindered or retarded, impeded or interrupted by it: It is a gaining of Time for the Exercise of Religion, without any Prejudice, Let or Hindrance to your Calling: It is a taking Time for a spiritual Duty, without taking it away from your civil Employment. 
[b] 
The Field wherein Bees feed is no whit the barer for their biting; when they have took their full repast on Flower or Grass, the Or may feed, the Sheep fat on their Reversions. The reason is, because those little Chemists distil only the refined part of the Flower, leaving the grosser Substance thereof. So Ejaculations bind not men to any bodily Observance, only busy the spiritual half, which maketh them consistent with the prosecution of any other Employment. Fuller loc cit p 78.  
We should make some improvement of that Time in which we do the works of our particular Callings to some spiritual Advantage, (if our Employments be such as exercise the Hand and not the Head) by some useful Meditations; as some will plant their Hedg-●owes with fruit-trees, reckoning that what they get thereby is clear Gain, because they take up no room which might be put to any other Use; so what we get by such Meditations is clearly gained, because it doth not hinder any other Employment. Lukins Pract. of Godl. p. 53, 54.  
Art thou as much against this, that worldly thoughts should mingle themselves with thy solemn Prayers, as that holy thoughts should be mingled with thy worldly Business? This shows the rottenness of thy Heart, that thou wilt admit the World to come and speak with thee in the midst of thy solemn Duties, or converse with God, but wilt not afford God a word, or a look, while thou art conversing with the World. White's Power of Godl. p 214.   You may at the same instant follow your particular proper Vocation, and send up an holy Ejaculation. The Husbandman may dart forth an Ejaculation, and not make a Balk the more. The Tradesman may mind his Shop never the less, for minding God in such a way as this. Thy Ejaculatory Prayers will sanctify, instead of hindering thy Employments; will influence thy Conscience, and keep thee from sinning in thy Calling, and will draw down a Blessing upon every Business and Undertaking.  
In a Word, To give ourselves to holy and heavenly Ejaculation, this is the way 
* 1 Thess. 5.17.  to pray without ceasing. And surely the Frequency and Number of Ejaculatory Prayers, will bring us in very great and large spiritual Gains, and notable rich Returns.  
'Tis a noted and approved Saying, That much Meditation, short Prayers and often, make an excellent Christian. The eminently learned and holy Andrew Rivet did much accustom and inure himself to these short Prayers: He used in his old Age (as he himself declares 
[c] Ego sanè, mi srater, à multis annis hanc orationem singults diebus, & saepe hor is, repoto, qui sentio mihi haec eadem convenire,— Andr. Rivet. ep. ad Guil. Fratr. De Senect. bon. p. 1260.  in an Epistle to his Brother) for many Years every Day, and often every Hour, to repeat 
* Psal. 71.17, 18.  those Words of the divine Psalmist, which were suitable to the Circumstances of his own Condition; O God, thou hast taught me from my Youth: and hitherto have I declared thy wondrous Works. Now also when I am old and gray-headed, O God, forsake me not: until I have showed thy Strength unto this Generation, and thy Power to every one that is to come.   

The seventh Direction.  
If we would redeem the Time, we must set ourselves to the daily, frequent, diligent Reading, and serious studying of the sacred Scriptures: for,  
1. This is a gaining and making Advantage of all that Time past, which the Scripture gives you the History and Account of.  
Seneca advises his Friend Lucilius by the Peregrination of his Mind to go to the ancient Worthies, and renowned great Men, and by Cogitation to behold them, in order to an Imitation of them: This he proposes to him, as a prudent way to get Vice extirpated, and Virtue farther planted in him. He would have him by Contemplation go live and converse with the Cato's, with Laelius, Tubero, Socrates, Zeno, Chrysippus, Posidonius: These will instruct you, says 
[a] Hi tibi tralent divinorum humanor ●●mque netiti●●m; Hi ju●tbunt in opere esse. Sen. ep. 104.  he, in the knowledge of things divine and humane, and will command and enjoin you to be busied and employed in some good Action. Let me advise and counsel you that are Christians, to travel frequently through the holy Scriptures; to keep a constant Course of attentive reading those sacred Writings, and they will give you the happy Advantage of spiritual and fruitful Converse with the Patriarches and Prophets, with Abraham, and Isaac, and Jacob; with Moses and Elias; with Noah, Job, and Daniel; with David and Solomon; with St. Peter, and Paul, and James, and John; with Christ, and his Apostles, and the Primitive Christians: There you may get Acquaintance with, and make use of those rare Persons, that have been most exemplary and serviceable in their Generations, and most deservedly famous in the several Ages of the Church of God and Christ; and may take the Benefit of their holy Discourses, their excellent Lives and virtuous Actions.  
And what the same Philosopher wisely Discourses in his excellent Book of the Brevity of Life, encouraging Persons to a daily familiar Acquaintance with Zeno, Pythagoras, Democritus, Aristotle, Theophrastus; What he says there to invite and engage Men to read the Writings of such as excess in useful Philosophical Learning, and good Arts, is more truly applicable, by way of Motive, to prevail with Men to give themselves to the reading of the Penmen of the sacred Scriptures, and of the Say of those wise and holy Persons that are introduced discoursing therein: 
[b] Nemo horum nen vocabit, nemo non venientem ad se beatiorem, ama 〈◊〉 émque sui dimittit,— Hi tibi dabunt ad aeternitatem iter, & te in i●um iocum, ex quo nemo te eji i●t, sub evabunt. Sen. de brev. vit. c. 14, 15.  There is not one of these but will call thee to hear them speaking to thee; not any one of them, but, if you come to them, will send you away more happy, and more in love with them: none of them will suffer you to go  away from them. They may be met and spoken with, visited and conversed with by all both Day and Night. None of these will press you to die presently, but all will teach you to die well at last: None of these will waste your Years, but will readily contribute and give their own to you, for your Use and Service, Profit and Benefit: None of their Discourse will ever be dangerous, none of their Friendship will prove pernicious, your Acquaintance with them, and Observance of them will not be costly and chargeable to you. You may receive what you want, and carry away what you will from them: They will never hinder you from drawing as much out of them, as you are capable of containing. What an happy and lovely old Age is like to befall him, who has given himself into their Tuition? He will have those continually at hand, with whom he may deliberate both of the smallest and greatest Matters, whom he may daily advise with about himself, from whom he may hear the Truth without Reproach, by whom he may be commended without Flattery, and after whose Similitude he may form and fashion himself.— These will set you in the way, that will surely bring you to an happy Eternity, and will mount you up into that Place, out of which none shall be able to eject you.  
This is, in a sense, a gaining of a great deal of Time that is past, and an happy converting it to our own spiritual Profit and Use. Our perusing the notable useful Histories, and instructive Passages of the sacred Pages, will, after a sort, make all that Time 
[c] Animus humanus arctam aetatem sibi dari non sinit. Omnes, inquit, anni mei sunt. nulium saecalum magnis ingentis clusam est, nullum non cogitationi pervium tempus. Seneca epist. 102.  ours, and serve in a manner as much to our advantage, as if we ourselves had lived in the several Ages, in which those eminently pious Persons appeared and acted, that are recorded in sacred Writ.  
2. Our Reading the holy Books of scripture, is a proper redeeming that Time in particular, which is denied to worldly Profit or Pleasure, and applied to such a spiritual Use: It is a good husbanding, and well improving the present Time, that is spent and employed in this religious Duty: for this is our Attendance on an Ordinance of God, and in that respect an honouring of God. It is also a Means of attaining divine Knowledge, heavenly Grace, and spiritual Comfort.  
(1.) Divine Knowledge. By reading the Scripture we may be taught of God, and come to be acquainted with the Mind and Will of our supreme Ruler and Governor, with the righteous Laws of our Creator and Redeemer: There we may sinned 
* Ps. 119.105.  a Light unto our Feet, and a Lantern unto our Paths; a Pillar of Fire by Night, to conduct us through the Wilderness unto Canaan; a Star still before us, to lead us unto Christ. From thence we may receive suitable and seasonable Information, Resolution, Direction, if, with holy David, we take God's Testimonies for our 
* Ps. 119.24.  Counsellors. The Scriptures are apt to preserve, and powerful to reduce Men from erroneous Opinions: as Junius was mightily wrought upon, and with clear Conviction and full Satisfaction recovered out of Atheism, and converted to the Truth, by reading the Beginning of 
[d] Lego partem capitis, & ita commoveor legens; ut repentè divinitatem argum nti, & ser pti majest tem authoritatémque senserim longo intervabo omnibus eloquentiae humanae sluminilus praeeantem, etc. Junius ipse in descript. vit. suae.  St. John's Gospel. The Scriptures are 
† 2 Tim. 3.15.  able to make us wise unto Salvation; to make us so wise, as to become truly good. For,  
(2.) Our reading the Scripture, is a means of obtaining heavenly Grace. The holy Scripture is apt to terrify and affright the Sinner out of the Way of Sin. The pure and clean Word of God is able to make thee pure and clean. The holy, just, and good Law of God, is able to make thee holy, just, and good. St. Austin, in his younger Years, was an incontinent Person; but being at length admonished by this Voice, Tolle, lege; tolle, lege; take up the Book and read; he presently caught up and opened 
[e] Cod. cem Apestols.  St. Paul's Epistles, and happily first cast his Eyes upon those Words in the thirteenth Chapter of the Epistle to the Romans, 
‖ Rom. 13.13, 14.  Not in Rioting and Drunkenness, not in Chambering and Wantonness, not in Strife and Envying. But put ye on the Lord Jesus Christ, and make not Provision for the Flesh, to fulfil the Lusts thereof: With which his Heart was powerfully affected, and touched to purpose. 
[f] Nec ultra volui legere, nec epus erat, etc.— Jam liber erat animus meus à curis mordacibus ambiends, & acquirendi, & volutandi, atque scalpendi scabiem libidinum. Aug. Conf. l. 8. c. 12. §. 3. & l. 9 c. 1. §. 2.  I had no need to read any further, says he; How sweet and pleasant did I presently find it to want those trifling Pleasures of Sin? How glad was I now to let go quite, what a little before I was so much afraid to lose? Thou didst make those seeming Sweetnesses vanish, O Christ Jesus, who art the true and highest Sweetness, and didst come thyself in their Room and Stead, sweeter than all the Pleasures in the World.  
The Word of God's Grace, is that holy 
* 1 Pet. 1.23.  Seed of which you may be born again; and is able, when once you are truly converted from Sin and the World to God, to 
† Acts 20.32.  build you up, and to give you an Inheritance among all them which are sanctified.  
(3.) Out reading the Scripture, is a ready Way, and proper Means of finding spiritual Peace and Comfort. 
[g] Locus ille Pauli suit mihi verè porta Paradisi.  That Place of Paul, was truly to me the Gate of Paradise: So said Luther of the 17th Verse of the first Chapter to the Romans, The Righteousness of God is revealed in the Gospel from Faith to Faith: as it is written, The Just shall live by Faith. Mr. Bilney, or rather St. Bilney (as 
[h] In his first Sermon before the Duchess of Suffolk fol. 5. Fox Act. and Mon. 2 v. p. 919.  Father Latimer did not stick to style him) that holy and blessed Martyr of God, that suffered Death for God's Word's sake, was raised and revived, cheered and refreshed by the 15th Verse of the first Chapter of the first to Timothy: He confesses of himself, that when the New Testament was first set forth by Erasmus, he was drawn to buy it, more in consideration of the good Latin of that Edition, than out of any regard to the Word of God, (of which he was utterly ignorant at that Time) And, by the Providence of God, he fell at first reading on this Sentence, This is a faithful Saying, and worthy of all acceptation, that Christ Jesus came into the World to save Sinners; of whom I am chief. 
[h] O mihi suavissimam Pauli sententiam.— Haec una ser●●●ntia, Deo iatus in cord meo docente, sic exhilaravit pectus meum, etc. Biln. ep. ad Cutb. Tonstallum Lond. Episc. Fox Act. & Mon 2 v. p. 915.  O this Saying of Paul, was a sweet and comfortable Saying to me, says he: This one Sentence, God inwardly teaching and instructing me, did so exhilarate and comfort my Heart, which before was wounded and ready to despair, through the Conviction and Sense I had of my Sins; that I felt immediately such a marvellous Tranquillity and Gladness within me, that the Bones which had been broken did rejoice: and from this Time the Scripture began to be sweeter to me than the Honey and the Honeycomb. As Adam and Eve went about in vain to cover their Nakedness with their Fig-leaves, and were never quieted till they had believed the Promise of God, that the Seed of the Woman should break the Serpent's Head, so neither could I be healed, says he, of the Stings and Bitings of my Sins, before I was taught of God that Lesson of which Christ speaks, Joh. 3.14, 15. As Moses listed up the Serpent in the Wilderness, even so must the Son of Man be lifted up: That whosoever believeth in him, should not perish, but have eternal Life.  
Thomas à Kempis is said to have uttered, and to have written this Sentence in his Books, 
[i] In omnibus requiem quaesivi, sed nusquam inveni praeterquam in angulo cum libello. S. Torshel exercit. in Malach.  I have sought for Rest every where, but have found it not where except in a Corner alone with a little Book. The Bible is that blessed Book, which will either alone, or above all other Books afford a suitable seasonable Rest unto our Souls.  
And now these Things considered, is it not well worth the while to bestow your Time and Pains in reading and studying the sacred Scriptures?  
3. It is moreover a Means and Help to the right redceming of our Time for the future: For, here in the Scripture we have the plainest Precepts given us, to oblige us to take due Care of our Time; the best Examples and worthiest Patterns of Redemption of Time set before us, in the Servants of God, and in the Son of God; and have here afforded us the strongest Motives and Encouragements to it, and the most prudent Instructions and proper Directions about it: For, all that has been hitherto discoursed concerning it, has chief been fetched from, and drawn out of the holy Scriptures.  
And these divine and sacred Writings, will not only teach and instruct you, but also inwardly dispose and qualify, sit and enable you to make the best Improvement of your remaining Time, by converting and transforming, regenerating and renewing, purifying and sanctifying you: By giving you a new Nature, they will enable you to lead a new Life.  
And therefore be sure to redeem some competent Time for reading of the Scripture, that you may the better redeem the Remainder of your Time by reading of the Scripture. The noble Aethiopian 
* Acts 8.28.  Eunuch would lose no Time, but as he was travelling, and sitting in his Chariot, he read Esaias the Prophet: And (as St. Chrysostom well notes) if he was so religiously employed in a Journey, what a diligent Student of the Scripture was he at home? yea though he found what he then read to be to him difficult and 
[k] Quae aperta sunt, & in quibus mentem suam Deus aperit, avidè & prompto animo sus●ipere decet: quae adhuc nobis obscura sunt, praeterire couvenit, donec plentor lux affulgeat. Quod si legendo non satigabimur, fiet tandem, ut scriptura assiduo usu familiaris nobis reddatur. Calv. in loc.  obscure, yet he would not lay that holy Book away, which he did not at present well understand. We must esteem reverently of the Word (says the judicious 
[l] 
Mr. Arthur Hildersham Lecture 1. on the Title of Psal. 51. pag. 2.  
The obscurity of any Place should increase our Diligence in searching the meaning of it: and teach us to acknowledge the necessity of a learned Ministry, and of that Gift of Interpretation God hath given unto his Servants: Act. 8.31. And to see the Necessity of joining with our reading humble Prayer unto God, that he would open our Understanding: Ps. 119. 18. And cause us to come to the reading of the Word with an Heart that is humbled and fearful to offend God: For the secret of the Lord is with them that fear him; and he will show them his Covenant, Ps. 25.14. And this should move us to mark, and lay up in our Hearts, even those things which we understand not, because they may do us good hereafter, Luke 2.50, 51. Joh. 2.22, Id. ib. pag. 2, 3.   Hildersham) though we cannot at the first reading or hearing of it profit by it, or discern what use it may serve us unto. The Jews were so exactly versed in the Old Testament, that 
[m] Contr. Appion. l. 2.  Josephus gives this Testimony of them, Every one of our Nation being demanded of our Laws, can answer as readily as he can tell his own Name. 
* Acts 17.11.  The Bereans are commended for spending their Time every Day in searching the Scriptures. It is the honourable Character of Apollo's, that he was 
* Acts 18.24.  mighty in the Scriptures, one that had a great Insight and Skill in the Scriptures of the Old Testament: But 
† Verse 26.  Aquila and Priscilla ordinary Tent-makers, had attained to such a measure of Knowledge in the Gospel, that they were able to instruct an eloquent Apollo's, and to expound unto him the Way of God more perfectly. 
‖ 2 Tim. 3.15.  Timothy had known the holy Scriptures from a Child. Tertullian after his Conversion was taken up night and day in reading of the Scriptures, and did with great Pains get much of them by heart, and that so exactly, that he knew each Period. Origen having this daily Task set him by his Father, to rehearse unto him some Portion of Scripture; He, though a Child, not only committed the Words unto his Memory, but inquired into the Sense and Meaning of them; and divers Times would gravel his Father with the Questions which he propounded to him: And when he was grown to riper Years, he spent much of the Night in meditating on the holy Scriptures. 
[n] Quis sic universam divinam Scripturam edidicit, imbibit, concoxit, versavit, meditatus est? Erasm. ep. Nuncupat. ad G. Varam praesix. Epist. D. Hieron.  Erasmus gives this notable Testimony of St. Jerome, Who, says he, did ever learn by heart the whole Scripture, imbibe, concoct, handle it, meditate upon it as he did? This very learned, and holy Father did moreover 
[o] Has omnes Hierontmus ad divinae Scripturae studium inflammavit, inflammatas suâ doctrina provexit. Hieron. vita per Erasm. contexta.  inflame and stir up divers noble Matrons of his Acquaintance at Rome to an earnest and constant Study of the divine Scriptures, exhorting and urging those holy Women not to lay the Bible out of their Hands, until being overcome with Sleep, and not able any longer to hold up their Heads, they bowed them down, as it were to salute the Leaves below them with a Kiss: And by his instruction of them, and interpretation of the Scriptures to them, he assisted and promoted their pious Endeavours in those sacred Studies, 
[n] Quò saediùs ess●t ab ipsis Episcopis sacros libros negligi, quos sexus insirmtor amplecteretur. Id. ib.  that it might be the greater shame for any Bishops in any wise to neglect those sacred Books, which were so often read and so well understood by the weaker Sex. And he attests particularly Marcella's Industry, and great Proficiency, in his Epitaph of her, expressing himself in these Words concerning her; Because I was at that Time of some Repute and Note, says he, for the Study of the Scriptures, 
[o] Nunquam me convenit quin de Scriptures aliquid interrogaret. Id. ib.  she never met with me but still she would be putting some Questions to me about the Scriptures: And he further adds there; 
[p] 
Quicquid in nobis longo fuit studio congregatum, & meditatione diuturnâ quasi in naturam versum, hoc illa libavit, didicit, atque possedit: ita ut post profectionem nostram, si in aliquo testimonio Scripturarum esset oborta contentio, ad illam pidicem pergeretur. Id. ib.  
Inserant in aures margaritas verbi. Tertullian. de cultu foemin.   Whatever by long Study was gathered by me, and turned as it were into my Nature by continual Meditation, all that she picked out, tasted, learned, and possessed: So that after my departure, if any Controversy arose about the Testimony of the Scripture in any Matter, they had recourse to her as a Judge therein. Prosper was assiduous in reading the Scripture, and usually had the four Evangelists in his Hands. Venerable Bede read the Scripture with such Devotion and Affection, that he would often weep in the reading of it, and would conclude his reading of Scripture with Prayer. The good Emperor, Theodosius Senior wrote out the whole new Testament with his own Hand, and read some Part of it every Day; 
[o] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Niceph. Acclehast. Historia, l. 14 c. 3.  Theodosius the second dedicated and consecrated a good Part of the Night to the Study of the Scriptures: to which end he had (as Nicephorus relates) a Lamp so artificially made that it constantly supplied itself with Oil; that none of his Servants might suffer any Trouble upon those Occasions. He learned much of the holy Scriptures without Book, and when he met and conferred with the Bishops he expounded and explained obscure and knotty Places of Scripture, as if he himself had been a Person in holy Orders. Maccovius reports of George Prince of Transylvania, that he had read over the Bible seven and twenty times. And it is storied of Alphonsus King of Arragon, that (notwithstanding all his Princely Affairs) he read over the Bible with a large Comment, some say, ten, others affirm, fourteen times. Bonaventure wrote out the Bible twice with his own Hand, and had most of it by heart. Antonius Walaeus in his younger Years imprinted much of the Scripture in his Mind, and when he was 
[p] Vit. Ant. Walaei ante Oper. Tom. 1.  old could repeat without Book the Epistle to the Romans, the second to the Corinthians, to the Galatians, Ephesians, and Philippians. Zuinglius wrote out St. Paul's Epistles, and got them by heart. 
[p] Fox Act. and Mon. 2 v. p. 1075.  Thomas Cromwell (afterward Earl of Essex) in his Journey going and coming from Rome, learned the Text of the whole New Testament of Erasmus' Translation without Book; which was a Means of bringing him to the Knowledge, and Savour, and Love of the Truth. 
[q] Id. ib. p. 1609, 1610.  Bishop Ridley, in his Letter of Farewell to his Friends, bidding farewell to Pembroke-Hall, does thus attest his own Practice, with the comfortable Fruit and Effect of it: In thy Orchard, says he, (the Walls, Butts, and Trees, if they could speak, would bear me witness) I learned without Book almost all Paul 's Epistles, yea, and all the Canonical Epistles, save only the Apocalypse: of which study although in time a great part did departed from me, yet the sweet smell thereof I trust I shall carry with me into Heaven: for the Profit thereof I think I have felt in all my Life-time ever after. 
[r] His Life, inserted among Mr. Clark's Lives of so 'em. Diu. p. 97, 98.  Dr. Gouge did tie himself to read every Day fifteen Chapters in English out of the Bible, five in the Morning, five after Dinner before he fell upon his other Studies, and five before he went to bed; which course he first took up when he was a young Student in King's College in Cambridg. He was often heard to say, that when he could not sleep in the Night time, he used in his Thoughts to run through divers Chapters of the Scripture in order, as if he had heard them read to him. The like Practice he used in the Day time when he was alone, whether within Doors, or abroad; for which end, he wrote in a little Book, which he always carried about him, the distinct Heads of every Particular Passage in every Chapter of the Bible, that so, when in any Place he meditated on the Word of God, and was at a loss, he might presently find help by that little Book. By this means he made himself so expert in the Text, that if he heard any Phrase of Scripture, he could presently tell where it was to be found. And besides all this, he had his set Times of Study for understanding the meaning of the more difficult Places of Scripture. 
[s] His Life, ib. p. 163.  Mr. Jeremy Whitaker usually read all the Epistles in the Greek Testament twice every fortnight. 
[t] He had read that voluminous Book of the Acts and Monuments of the Church seven times over. In his Life among Mr. Clark's Lives in 4.  Mr. Ignatius Jurdain read the Bible above twenty Times over, and that with special Observation (as appeared by the Asterisks, and Marks in the Bible which he used) making particular Application to himself. 
[u] His Life written by Dr. Bernard, p. 22.  Bp. Usher had two Aunts, who, by reason of their blindness from their Cradles, never saw Letters, and yet taught him first to read. Dr. Bernard tells us, that their readiness in the Scripture was marvellous, being able suddenly to have repeated any part of the Bible. I have read of one, who was so conscientiously covetous of redeeming Time for reading of the Scripture, that 
[w] Fox's Time and the end of Time. p. 7.  being a Prisoner in a dark Dungeon, when a Light was brought to him for a little Time to eat his Diet, he would pull out his Bible, and read a Chapter, saying, he could find his Month in the dark, but not read in the dark.  
O mind the Scriptures, in imitation of these and the like excellent Examples. 
* 1 Tim. 4 13.  Give attendance to reading. 
† Joh. 5.39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Search the Scriptrres, as Christ commands. As Diggers in 
[x] A Lapide in loc.  Mines, with much Labour and Pains do search for Veins of Gold and Silver in the Bowels of the Earth; So labour diligently to dig deep in the rich and golden Mines of Scripture for hidden Treasures of saving Truth. Can you use your Eyes, exercise your Reason, improve your Hours in a better Employment? Content not thyself with a slight and cursory reading, but get a right and good understanding of these sacred Oracles. Read them with Prayer to God, before and after the reading of them. Read them with the 
[y] Quo Spiritu factae sunt Scripturae, eo Spiritu legi desiderant, ipsoetiam intelligendae sunt. Bern. ep. ad Fratres de monte Dei.  Help of the same Spirit that wrote them: Read them, and hear the Voice of the blessed Spirit speaking in them. Read, receive, and keep the Word in an honest and good Heart: (Luke 8.15.) Hid the Word of God in thy Heart, with David, (Ps. 119.11.) as a precious Jewel and Treasure; as the Law was kept in a Chest or Ark: (Exod. 25.21.) Let the Word of Christ dwell richly, copiously, plentifully in thee; (Coloss. 3.16.) and in this manner make thy Heart Bibliothecam Christi, the Library of Christ; as 
[z] Lectione assiduâ, & meditatione diuturnâ, pectus suum bibliothecam fecerat Christi. Hier. ep. ad Heliod. Epitaph. Nepetiani.  St. Jerome tells us Nepotian did, by his constant reading, and daily Meditation.  
Read the Scriptures, and fully assent to the Truth and Goodness of them: Read them, and feed and feast upon them: With the Prophet Ezekiel, 
* Ezek 3.1, 3.  eat, and fill thy Belly with this Roll; 'twill be in thy Mouth as Honey for Sweetness. Do not only take the Scriptures into thine Hand, and get them into thine Head, but let them be deeply rooted in, and fairly printed upon thy Heart: Read them, 
[a] Alimenta quae accepimus, quamdiu in sua qualitate perdurant, & solida innatant stomacho, onera sunt: at cùm ex eo quod erant, mutata sunt, tunc demum in vires & in sanguinem transeunt. Idem in his, quibus aluntur ingenia, praestemus: ut quaecunque hausimus, non patiamur integra esse, ne aliena sint. Concoquamus illa: altoquin in memoriam ibunt, non in ingenium. Assentiamur illis fideliter, & nostra faciamus, ut unum quiddam siat ex multis. Sen. ep. 84.  concoct and inwardly digest them; do not only retain them in thy Memory, but turn them into a new Nature.  
Do not offer to deal with the Scriptures, as little 
[b] Culpands sunt, qui in lectione quidem Bibliorum versantur, non tamen eum sibs proponunt scepum ut conscientiam suam aedisicent & in pietate proficiant, sed tantùm at scientiam aliquam sibi comparent, qua velut artificio quodam apud alios se ostentent, ibi Spiritum minimè quaerentes, ubi maximè loquitur Spiritus. non dissimiles pueris, qui nuces ad ludendum quaerunt, nucleo nec gustato, nec aperto. Andr. Rivet. Isagog. ad S. Script. c. 30. §. 16.  Schoolboys do with their Nuts, who often get them only to play with them, having no mind or intention at all to crack the Shell, and to taste the Kernel of any of them. Read and regard the Scriptures, not only to get a notional Knowledge of them, and merely to make them matter of Discourse, and of Dispute, but with an honest Purpose to profit in Piety, and practical Knowledge, by the frequent reading, and constant studying of them.  
Read, and receive the Scripture, 
* 1 Thess. 2.13.  not as the Word of Men, but (as it is in truth) the Word of God: This will make all its Commands more strong and powerful, more sweet and acceptable, to think very seriously with thyself, that they are the Commands of God, who has Authority to command us; and of a good God, who shows as much Love in his Commands, as he does in his Promises; who gave his Son to die for us, and therefore we may be sure, will command us nothing, but out of Love, and for our good; nothing but what will some way serve to sit us for, and bring us to that Glory and Happiness, which his Son has dearly purchased for us. This also will mightily strengthen your Faith in Scripture- Promises, to consider that they are God's Promises, who understands what he promises, is true and faithful, and cannot lie, and is able to perform whatever he promises, be his Promises never so large and great. And this will render Scripture- Threaten very terrible, and cause you to tremble at them, and stand in awe of them; to believe and consider that they are God's Threaten, who is armed with Omnipotency, and able to execute to the utmost the most dreadful Threaten that are denounced in his Word.  
O bless and praise the good and holy Name of God, that you are not left to the conduct of your purblind  Reason, to the faint Light of the Candle within you, to the natural Darkness and Blindness of your carnal Minds, and corrupt Hearts; that you are not guided with the Turks by a ridiculous Alcoran, nor with the Jews directed to follow a few curious Rabbins, nor with the Papists enslaved to humane, unwritten, uncertain Traditions; But that you have the Bible open and intelligible in the English Tongue.  
Highly prize and value the Scriptures, and read them with Thankfulness, Love, Joy and Delight, as the best Book you can possibly read in the whole World, the most incomparable Writings, which clearly and certainly declare the infinite Love of God, and seasonably bring the glad Tidings of a Saviour to lost and undone Mankind; which show and discover to a miserable Sinner the only happy way and means of firm Reconciliation to an offended Deity, and bring Life and Immortality to light; which are God's public Act of Indemnity; and his free Grant of a full Pardon, and of eternal Salvation to the penitent Believer. Will you not prize and use the Word of God, that incorruptible Seed, of which you are, or may be born again? and have frequent recourse to that Word, which is the sincere Milk, and strong Meat, by which you may grow and be daily nourished; the Wine, with which you may be refreshed when weak; the Physic, with which you may be cured when sick●; the Sword of the Spirit, with which you may defend yourselves when assaulted, and resist and repel your spiritual Enemies? Will you not readily and gladly repair to the Precepts which counsel you in all your Doubts, and quicken you in all your Deadness? and get and keep a spiritual Acqu●l●tance with those exceeding great and precious Pron●●ses, that strengthen and stay, relieve and refresh, support and comfort you, in all your Sorrow and Afflictions, Troubles and Trials, Dejection and Heart-breaking, Disquietments and Discouragements?  
Methinks, a Man should never take up the Bible, when he reads in private, but with the greatest Comfort and Joy that can be, and should say within himself, Here's that which very plainly proposeth the most excellent End, and withal the most proper and sure Means to reach and attain it; which clearly holds forth a sufficient Rule of Faith and Life; which plentifully affords me most admirable Precepts, and most select exact Patterns of exercising Graces and performing Duties, most rare Exemplars of strong believing and holy Living! Here's that which contains the grand Charter of all my Spiritual and Heavenly Privileges! Here's that that keeps me from Horror and Despair, notwithstanding all my Sin and Gild! Here's that that teaches me how to live, and that makes me able to think of Death, without sinking and dying at the Thoughts of it! Here's that that makes me hold my Head above Water, in the blackest Hour, and saddest Condition that can befall me!  
Love and delight in the Scriptures, chief and especially for their Sanctity and Purity, because they reveal and discover the holy Nature and Law of God, the Necessity and Beauty of Holiness, the Evil and Folly and Danger of Sin, and are apt to win and draw us off from Sin, and to bring us to a real universal Conformity to the Will of God, and to a Participation of the Divine Nature, an happy Participation of God's Holiness. And apply thyself to the daily reading and diligent studying of the holy Scriptures, with a sincere Desire to 
[b] This is the thankful Glass that mends the Looker's Eyes: this is the Well that washeses what it shows. Herb. Poem. H. Script.  be made really holy in Heart and Life by them; to be transformed and renewed, assimilated and made like to God by them; to be conformed to Scripture-Precepts and Examples; and to gain a Frame of Heart, and a Conversation and Course of Life every way becoming the Gospel of Christ. Whenever thou takest the Bible into thy Hand, to read a Chapter, or any Portion of Scripture, lift up thy Heart to God, and say, Now let me be made 
* Jo. 15.3.  clean through the Word which thou shalt speak unto me: Now let me be 
† & 17.17.  sanctified through thy Word of Truth and Holiness: Now let me gain some Degree of Grace, and make some Improvement and Proficiency in Holiness, by thy holy Word, by this sacred Writ.  
Allot and allow, and ordinarily employ some Portion of Time every day for reading and considering the holy Scriptures. If we don't in a manner task ourselves usually to observe some certain set Times for this Use and Purpose, our slothful Hearts will easily admit, yea, catch at any trifling Excuse to put by the Performance of this Duty; and by Degrees we shall be drawn to an habitual Neglect of it: We should therefore charge and enjoin ourselves, not to dispense with our stated Hours, but upon very necessary and just Occasions; and in such Cases be very careful, that what we were forced to omit at such a Time, we faithfully and honestly endeavour to supply and make up another.  
It is convenient to read, commonly, if it may be, some portion of Scripture, every Morning and every Evening. 
[c] Luxin's Introduct. to the holy Script. p. 28.  A worthy Divine well observes, that our reading some Scripture in the Morning, will be a good Antidote against the Infection of those Corruptions, which we live amongst, and is apt to fortify us against the Temptations of the ensuing Day; as those who live where there is any Contagion, do usually drink something in the Morning to prevent Infection. And our reading Scripture in the Evening, will be a means to compose our Minds, and furnish us with matter of Meditation for the Night-season; as  feed towards the Evening, that they may have something to ruminate or chew over again, when they lie down to take their Rest.  
That nothing may prove an Hindrance and impediment in this Employment,  
1. Redeem the Time from unnecessary worldly Businesses; Nay, let no ordinary Occasions of your Calling make you generally careless and negligent of the sacred Scriptures. Do not idly pretend want of Leisure to read the weightiest Matters in the World, things of greatest Importance and nearest Concernment to your immortal Souls. They that enjoy much Leisure from worldly Affairs, God expects that such should employ and bestow more of their Time in this spiritual Exercise: Yet they that have fullest Business, and fewect Spare-hours, cannot wholly be exempted from this Duty. 'Tis very remarkable, that the 
* Deut. 17.18, 19, 20.  King himself was expressly commanded to write him a Copy of the Law in a Book; to write out the Book of Deuteronomy, which is a Compendium of the Law; yea, to write out the whole Pentateuch, says 
[d] Totum Pentateuchum tenebatur describere, primùm ut Israel. ta quivis, deinde, iterum, ut Rex: ut sciret & in privatis & in publicis negotiis Legem sibi sequendam. Sic & legere eam debebat, & sibi peivatim, & in Templo, audiente populo; ut sciret populus neminem à lege excipi. Grot. in loc.  Grotius; to write it with his own Hand, says Philo, that the divine Precepts might be the better imprinted and fastened in his Mind: It was to be with him, and he was to read therein all the Days of his Life; notwithstanding the Multiplicity and Greatness of the Affairs of his Kingly Office.  
2. Redeem the Time from fruitless Pleasures, from Playbooks, Romances, Fansyful Poems, feigned Stories, common Histories, witty or elegant Speeches: Never suffer these, or the like, to fill your Hands, to entertain your Eyes, to please your Fancies, to get into your Hearts, so as to keep the sacred Scriptures and divine Oracles out of your Hands and Hearts. Alexander would find Time to read Homer, even in the Camp; and chose to lay up Homer's Poems in a most precious Casket taken out of the Spoils of Darius. And the Emperor Aelius Verus was so in love with Ovid de arte amandi, as to read it in his Bed, and to lay it under his Pillow, when he went to sleep: But these were utterly ignorant of the Scriptures: O let not us Christians have such strong Affections for any profane Writings, as by means of them to be taken off from perusing and studying the Scriptures, which were given by Inspiration of God, and are every way profitable to the Edification and Salvation of our Souls. 
[e] Scriptura visa mihi est indigna quam Tullianae dignitati compar arem. Aug Conf. l, 3. c. 5.  St. Austin confesses it as his great Folly and Fault, that in his unconverted State, the Scripture-stile was a mean and contemptible thing in his Eye, and not to be compared for Dignity with the Eloquence of Tully. And 
[f] The Life of Bp. Usher, p. 27.  Dr. Bernard relates of Bp. Usher, that in his younger Years, in the Times of his private Sequestration and strict Examination of himself, he lamented his too much love of his Book and humane Learning, that he should be as glad of Monday to go to that, as of the Lord's-Day for his Service.  
3. We should take care to redeem the Time from the most plausible taking Treatises of moral Philosophers, whose Precepts commonly make Men grow more in Knowledge than in Goodness: We have an Account indeed of one 
[g] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Origen. contra Cells. l. 1. p. 50.  Phaedon, and one Polemon, that were famous Converts to Philosophy, and were reclaimed and reduced from a very luxurious and impure Life by Socrates and Xenocrates: But what vast Numbers, and great Multitudes, have not only been brought to alter their Opinions, but have been really recovered from the inward Love and Liking, as well as the outward gross Practice of Sin and Vice, by reading and ruminating on the Writings of the Old and New Testament? St. Austin declares, that Plato's Writings have not the 
[h] Non habent illae paginae visltum pietatis hujus. August. Conf. l. 7. c. 21. § 2.  Visage and Colour of that Piety, that is apparent in the sacred Scriptures. The heathen Philosophy has nothing of that holy Nature, and transforming Power, which is to be found in Scripture-truth; which has a rare Efficacy, not only to civilize, but to sanctify. 
[i] 
Sapientia eorum non excindit vitia, sed abscondit. Pauca verò Dei praecepta sic totum hominem immutant, & exposito vetere novum reddunt, ut non cognoscas eundem esse. Lactant. l. 3. §. 25.  
Da mihi virum, qui sit iraeundus, maledicus, effrenatus: paucissimis Des verbis tam placidum, quàm ovem, reddam, etc.— Num quis haec Philosophorum aut unquam prastitit, aut praestare, si velit, potest? qui cùm atates suas in study Philosophiae conterant; neque alium quemquam, neque seipsos (si natura paululum obstitit) possunt facere meliores. Id. ib.   The Wisdom of Philosophers (says Lactantius) it does not cut up Vices, but only cover them: But a few divine Precepts, says he, do so change the whole Man, and putting off the old make him every way such a new Man, that you would not know him to be the same Person.  
The most improved Discourses of heathen Moralists are also short in the relief and comforts which they offer to afford to troubled Minds. If you peruse the Writings of all the Platonic Philosophers, St. Austin will tell you, you can never find such strong Cordials in any of them, as those which the Gospel exhibits and holds forth to you: you 
[k] Nemo ibi audit vocantem: Venite ad me, qui laboratis. Aug. Conf. l. 7. c. 21. §. 3.  can never hear there any calling and crying to you, Come unto me all ye that labour, and are heavy laden, and I will give you rest.  
Nor do the Writings of the most raised sublime Philosophers, furnish and fortify a Person with any Motives and Arguments, to help him quietly and contentedly to bear the Afflictions and Calamities of this Life, like those of the perfect Pattern of Christ's patient, though undeserved, Sufferings; and the great and gainful Reward in Heaven, that 
* 2 Cor. 4.17.  exceeding and eternal Weight of Glory, proposed and promised in the Gospel of Christ, to those that endure the Evils and Sufferings of this present Life with Christian Patience. 
[l] Feci ego persaepe periculum.— fugi semper od Codices sacros.— & quoth in iis quaerebatur levamen inveni; nec à spe, nec à desiderio meo fraudatus. Baptist. Mantuan. de patientia, l. 3. cap. 32.  Baptista Mantuanus declares it as his comfortable and constant Experience, that his recourse to the Scripture was on all Occasions a present happy Remedy against all Griess of Body, Anxiety of Mind, and Sadness of Soul, and that he never failed of Ease, in taking this course, and using this means. Once more;  
4. We should religiously redeem the Time, not only from mere Philosophical Writings, but from the Ecclesiastical, Theological Writings of Men not immediately inspired, to spend in reading over the Bible; which is the infallible Word of God, and is peculiarly accompanied with the special Operation of the Spirit; the Word of God being vehiculum Spiritûs, the Chariot in which the Spirit of God rides in Triumph. This made Luther solemnly profess, 
[m] Ego ipse eam ob causam odi m●os libros, & saepe opto eos interire, quòd metuo ne morentur lectores & abducant à lectione i●sius Scriptarae, quae sola omnis sapientiae fons est. Ac terreor exemplo superioris aetatis, etc. Luth. Loc. Com. collect. à Fabricio, prim. Class. cap. 24. pag. 70. ex Tom. 2do in Genesin, in cap. 19 p. 143.  that he hated the Books set forth by himself, and often wished them perished and utterly abolished, lest they should be a means to divert and withdraw Men from the reading of the Scripture, which alone is the Fountain of all spiritual, divine and heavenly Wisdom: for fear of this, he could (like Saturn) have eaten up his own Children; destroyed his own Works, the Fruit and Issue of his Mind.  
Thus, thus redeem and gain the Time from other Things, to apply it to the busy study of the Scriptures: Let the Scriptures have the Preeminence above all Books and Writings in the World. Keep a constant course of serious reading those divine Writings: read them frequently, read them unweariedly. 
[n] Septies ter, imò septuagies septies, seu ut plus dicam infinities, legendae sunt, vel milties relegendae sunt. Idem ibidem, pag. 70, 71.  It is a common proverbial Speech, says Luther, that the Letters of Princes are to be read three times over; Surely then the Divine Letters, God's Epistles (as Gregory calls the Scriptures) are to be read seven times thrice, yea, seventy times seven; they are to be read even a thousand times over; they are to be read infinitely, because they are the divine Wisdom, which cannot be comprehended presently at first sight. If any one read them by the by as things known and easy, he deceives himself.  
Is not Time well spent in often and narrow searching into those things, which are of so strange and weighty an importance, that the 
* 1 Pet. 1. 1●.  Angels themselves desire 
[o] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'Tis an Allusion to the Cherubims, which were made with their Eyes looking down towards the Mercy-Seat.  slooping down to look, to peep and pry into them? In gaining Knowledge and Understanding of the Wisdom, Counsel, Mind and Will of God? In acquainting ourselves with the Rule of our Lives, in learning the Laws of the Kingdom, and studying the Statutes of Heaven? in using the Means of getting and growing in saving Grace; in opening and reading our Elder Brother's Will and Testament; in sucking those full Breasts of strong Consolation, and in drawing the refreshing Water of Life out of those Wells of Salvation?  
Let it be the shame and sorrow and trouble of our Souls, that we have been careless of the Scriptures in any part of our whole Lives. 
[p] In his Life written by Mr. W. Durham, p. 2.  Dr. Robert Harris, Precedent of Trinity-Colledg in Oxford, was not a little afflicted to his dying day, that even in his Childhood he was more willing of play, than of reading the Scriptures to his pious Parents at their Call.  
And let's lament, and sadly lay to heart the slight Thoughts that too many have of the holy Scriptures, and their gross neglect and great disregard of the precious and venerable Book of God. Mr. Fuller, in his 
[p] Pag. 148.  History of the University of Cambridge, does give us a Relation of an excellent Meditation of the Reverend Dr. Richard Holdesworth, which the Relater himself heard drop from him a little before his expiring: I admire, says he, at David 's gracious Heart, who so often in Scripture, but especially in the 119th Psalm extolleth the Worth and Value of the Word of God; and yet Quantillum Scripturae, how little of the Word had they in that Age? the Pentateuch, [or five Books of Moses] the Book of Job, and some of the Hagiography [a little of other holy Writ.] How much have we now thereof since the accession of the Prophets, but especially of the New Testament? and yet, alas! the more we have of the Word of God, the less it is generally regarded.  
last; let's do our honest and utmost endeavour to win and draw others on to the Love and Liking, to the Reading and Studying of the sacred Scriptures: 
* Deut. 6.6, 7.  Let them be in thine Heart, and teach them diligently unto thy Children, and talk of them when thou sittest in thine House, and when thou walkest by the way, and when thou liest down, and when thou risest up. 
† & 4.9.  Teach them, thy Sons, and thy Son's Sons. 
‖ Gen. 18.19.  Command thy Children, and engage thy Household and Servants to read the Scriptures, and to mind what they read, and allow them Time for so necessary a Duty; and let not any in thy Family want a Bible for their Use and Benefit. 
[q] The Life of Dr. Rob. Harris written by Mr. W. Durham, pag. 57  In all the Wills made by the forementioned Dr. Robert Harris, this Legaey was always renewed, Item, I bequeath to all my Children, and their children's Children, to each of them a Bible, with this Inscription, None but Christ.   

The eighth Direction.  
If we would effectually redeem the Time, we must give ourselves to frequent and serious 
[a] Meditatio soror lectionis, nutrix orationis, directrix oporis, emntumque pariter perfectio & consummatrix. Gerson.  Meditation.  
Meditation is more excellent than mere Study; for the End of Meditation is not the filling our Heads with Notions, but the quickening of our Affections, and strengthening of our Resolutions; the warming of our Hearts, and putting them upon Duty; the bringing them to an inward lively Sense of God, to the Love and Fear of God, to Thankfulness and Obedience to him, to the Enjoyment of him, and Fellowship and Communion with him.  
Let's use and inure ourselves 
[b] See Dr. T. Goodwin of the Vanity of Thoughts, pag. 8, 9, 10.  to raise and extract holy Observations, and spiritual Considerations, from all ordinary Occurrences and Occasions; and as the Bee sucks Honey out of every Flower, let's endeavour to distil heavenly and savoury, sweet and useful Meditations, out of all God's Deal with us and Dispensations towards us; out of all Accidents that befall us, or any about us; out of the Things we see, hear, or hear of, and out of all the Objects that any way come into our Thoughts. This was the Practice of our blessed Saviour; when he came to 
* Joh. 4.  a Well, he took occasion to discourse of the Water of Life. And this has likewise been the Usage of the most eminent practical Christians. The Reverend and holy 
[c] His Life among Clark's Lives of ten 'em, Diu. p. 166, 167.  Mr. Jeremy Whitaker, as he was riding with one of his intimate Friends by Tyburn, (which he had not seen, or not observed before) he asked what that was, and being answered that it was Tyburn, where so many Malefactors had lost their Lives, he stopped his Horse, and uttered these Words with much Affection; O what a shame is it, that so many thousands should die for the Satisfaction of their Lusts, and so few be found willing to lay down their Lives for Christ! Why should not we, in a good Cause, and upon a good Call, be ready to be hanged for Jesus Christ? It would be an everlasting Honour, and it is a thousand times better to die for Christ, to be hanged, or to be burned for Christ, than to die in our Beds.  
When we are riding, walking, sitting alone in the day time; or when we are awake in the night season; let us commune with our own Hearts, and fill up such spaces of Time, and employ such Spare-Hours in holy Thoughts of the best Things: yea, let us set some Time apart for the solemn Duty of Meditation.  
That which comes into our Souls by Meditation, is like a Shower of Snow, which falls soft, and sinks deep. 'Tis a good Saying of St. Austin, Intellectus cogitabundus principium omnis boni; A thinking Mind is a Principle productive of all good 
[d] Dr. Annesly, M. E. Serm. i. p. 9  The Father of a Prodigal lying on his Sick and Deathbed, straight charged his only Son, that he would spend a Quarter of an Hour every day in serious solitary Thoughts; leaving to himself the particular Subject of his retired Meditation: The Son accordingly following this Advice, at last cast in his Thoughts what might be his Father's Intention in such Injunction: He concluded, that his Father, being a wise and a good Man, designed to direct and lead his Thoughts to the consideration of somewhat of Religion; which did so mightily operate upon him, that he quickly became rationally religious.  
Upon all Occasions, particularly and especially often meditate, and frequently think of the four last Things, Death, Judgement, Heaven, and Hell; the serious Thoughts of which will have a mighty Influence upon the whole Course of our Lives and Actions.  

The first of the four last Things proposed as the subject Matter of Meditation in order to the right Redemption of Time. I. USE.  
I. Use in thy Life time to think much of the Day of thy own particular Death, and of the general Dissolution of all Things.  
1. 
[e] 
Mortem ut nunquam timeas, semper cogita.  Sen. ep. 30. in fine. 
Vive me nor lethi: fugit hora: hoc quod loquor, inde est.  Pers. sat. 5. 
Dum loquimue, sugerit invida aetas.  Horat. carm. l. 1. Od. 11.  To think much of the Day of thy own particular Death.  
Be not thou of Lewis the eleventh's Mind, who strictly charged all about him, that they sold not so much as name the terrible Word Death: Do not only patiently hear of it, but choose to think, and often to think of it.  
Men are too commonly regardless of their End, and unmindful of their own Mortality and Frailty. The very Heathen have acknowledged Man's natural Proneness to forget his End; and therefore they used several Arts to mind themselves and others of it. Some Emperors, on the Day of their Coronation, have had several sorts of Marble presented to them, out of which to choose their Tombs. Philosophers have had their Sepulchers before their Gates, that they might neither go out nor in, but they might still be put in mind of their Mortality: And many great Men have had them in their Places of Pleasure: And dead Men's Skulls have been served up in delicious Banquets: And Philip King of Macedon had a young Monitor, that came every Day, and rubbed up his Memory with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Remember thou art but a Mortal Man. And we plainly find in Scripture, that this is naturally Man's Temper: The Fool in the Gospel is a clear Instance of this; who 
* Luke 12.19.  said to his Soul, Soul, thou hast much Goods laid up for many Years, take thine ease, eat, drink, and be merry: He never dreamed of a Stulte, hac nocte, Thou Fool, this Night— That was the farthest Thing off his Thoughts. 
† Jam. 4.13, 14.  St. James reproves those who promise themselves to morrow, and build upon the next Year, for the driving of their Trade, and getting of Gain.  
Men in their Health, think not of Sickness; and in Sickness, seldom reckon of Death. Even dying Men often times think of nothing but recovering, and living longer in the World. Men are apt to look upon Death as afar off; and when in all probability they have but a few Sands in their Glass to run, they are ready to say, that they 
‖ Job 29 18.  shall multiply their Days as the Sand.  
Men can willingly measure their Lands and Grounds, and number their Herds and Droves of , and count the Revenues of their Manors and Farms, and reckon their daily or yearly Incomes: but who is willing to measure and number his Days?  
Yea, we can willingly measure other men's Days, and learn to know their End, and take great Notice how frail they are: We can point at an old Man, and cry he is thus or thus old; his Days cannot be many; he is passed his best; he has one Foot in the Grave. Upon sight of one sick, or in a Consumption, we are apt to say, Such a one is near his End, he can't live long sure: But we take little notice of ourselves; we make little Reckoning of our own End; we little consider what may become of us to morrow.  
We do not actually think we shall not die; yet the most of us do not actually think we shall die. God frequently reads Lectures of Mortality to us, and yet we will not learn to remember them. The Arrows of the Almighty have flown thick on every side of us, and yet we live as if we thought to escape always. Though others have fallen round about us, we are ready to count our standing sure. We securely lie in a dead Sleep amidst many awakening providences. I am afraid many of us are too like your common Grave-makers, who often handle Skulls and dead men's Bones, but are so daily used to them, that they are not at all moved or affected with them. What senseless silly Creatures are we, that we won't believe we are mortal, till we feel it; that we won't be persuaded we shall die, till we ourselves are struck with Death? Ah Friends, we do not live as if we believed it, and were truly and really convinced, fully and throughly persuaded of it.  
We are apt to overmeasure our Days, to put more in than we should, to promise ourselves what God never promised us, and to count those Days ours which are wholly in God's Hand, and quite out of ours.  
We are ready to measure by 
[f] Read Dr. Patrick's Diu. Arithm.  false Rules; to reckon, that because we are young, we shall not die till we are old: That because we are strong, we shall last it out, and endure long: That because we are temperate, we need not fear Diseases and Death: That because some live much longer than others, that we may live as long as the longest.  
The Gild of Sin, makes many afraid to take a true Measure of their Days. The want of a good and well-grounded Hope of a better Life, makes Men unwilling to know the End of this. And the inordinate Love of the World, makes Men loath to know their End, and to think of leaving what they love. Haec faciunt invitos mori; These are the Things that make us unwilling to die; was a discreet Answer given by the Emperor Charles the fifth to a certain Duke of Venice.  
You are naturally backward and disinclined to the consideration of your latter End; and therefore pray to God to enable you to it, and help you in it. Say with David, 
* Psal. 39.4.  Lord, make me to know my End, and the Measure of my Days, what it is: that I may know how frail I am. And with Moses likewise; 
† & 90.12.  So teach me to number my Days, that I may apply my Heart unto Wisdom. We need but a little Arithmetic to number our Days (as 
[g] Caryl on Job 4.21.  one says well) but we need a great deal of Grace to number them. A Child may be wise enough to number the Days of an old Man; and yet that old Man a Child in numbering his own Days so as to apply his Heart to Wisdom. Well then, hearty beg of God, that he would make you to know your End; to know it so, as to have your Heart touched and affected with the Knowledge of it: To know your End, and to live suitably and answerably to the Knowledge of it: To know your End, so as to make a good End of it  
Now give me leave to direct and assist you in this necessary Duty: Suffer me to serve in a Death's-Head, and to put a Turf of fresh Earth into your Hands; 'tis counted very wholesome to smell of.  
Remember and consider, 

(1.) That Death, thy Death, is certain.  
(2.) That the Time of thy Death is very uncertain.  
(3.) That when Death comes, a great change will be made by it.  
(4.) and last; Consider seriously, what a sad and uncomfortable Thing it will be, to be found unprepared to die, at the Point of Death: And how sweet and happy a Thing it will be, to be in a readiness and preparation at the Hour of Death. Consider,    
(1.) It is sure and certain, thou must die at last.  
Death entered into the World by Sin: The Wages of thy Sin, is thy Death. It is now appointed unto Men, to all Men, once to die. Death is the way of all the Earth. Every Thing plainly points thee to it. Thy very Sleep is an Image of thy Death. The very Meat thou eatest, as it breeds thy Nourishment, so, it breeds thy Diseases. Thou hast apparently died already in thy Friends and Relations, Neighbours and Acquaintance: Thou hast lost thy Parents, or Husband, or Wife, or Children, or Servants; and therefore thou hast reason to think thou shalt one Day lose thy own Life, and certainly die in thy own Person. Some one, it may be, that lately lay in thy Bed, and lay in thy Bosom, is now laid out of thy Sight, laid in the Grave: and Time will come, when, as lively and brisk as thou art, thou shalt lie by them, and be gathered to them. Surely every Sickness, every Disease, every Toothache, Headache, every Pain, and Distemper, and bodily Weakness, is an Harbinger and Forerunner of thy Death, and a plain Remembrancer to thee of thy latter End. Thou seest enough in others, thou findest enough in thyself, to make thee to know thy own Frame, and to cause thee to remember that thou thyself art but Dust.  
Xerxes' viewing his vast Army, wept over them, to think how within a few Lustres of Years there would be none of them all remaining. Be affected to think, how a few Years will wear out, and carry off thyself, and all thy Family, the numerous Company of thy Friends and Relations, Neighbours and Acquaintance.  
The close Meditation of the Certainty of thy own Dissolution, this will keep thee from living here as if thou wert to live here always; which is a common Fault among Men, reproved and censured of old by 
[h] Tanquam semper victuri vivitis. Seneca de brev. vit. cap. 4.  Seneca: And from building here, as if thou shouldst here continue for ever, as 
[i] Diogenis dictum est, Megarenses obsonant, quasi crastinâ die morituri; aedificant verò, quasi nui quam morituri. Tert. Apolog. c. 39  Diogenes once severely charged the Megarenses. When thou rearest thy Building, this Course will cause thee to think of thy own Tomb and Grave, and that thy earthly House of this Tabernacle must be dissolved. And this will enable thee to live lose from the temporary Enjoyments of this present World, and to have lower Thoughts of all earthly Pleasures, which are but for a Season; and would engage you to be 
[k] Vivere totâ vitâ discendum est: & quod magis fortasse miraberis, totâ vita discendum est mori. Seneca de brev. vit. cap. 7.  learning to die, as long as you live.  
The frequent Thoughts of thy latter End would prompt thee to say thus to thyself; How shall I dare to live in Jest, who am sure I must die in Earnest? Am I afraid to die, and yet shall I use all Means I can to make Death dangerous and terrible to me? Shall I venture 
[l] St. Jerom said well, He deserves not the Name of a Christian, who will live in that State of Life in which he will not die. Bp. tailor's great Exemplar, p. 558.  to live in that State of Life, in which I would not die?  
(2.) Consider farther; That the Day and Means of thy Death is as 
[m] Ah stulte, quid cogitas te diu victurum, cùm nullum diem habeas securum? Quam multi decepti sunt, & irsperatè de cerpore extracti? Quoties audisti à dicentibus, quia ille gladio cecidit, ille submersus est, ille ab alto ruens cervicem fregit, ille manducando obriguit, ille ludendo finem fecit? Alius igne, alius far, alius peste, alius latrocinto interiit. & sic omnium finis mors est, & vita hominum tanquam umbra subito pertransit. A Kempis, l. 1. c. 23. n. 7.  uncertain, as thy Death itself is certain.  
Think when thou art eating, that then thou mayest be digging thy Grave with thy Teeth: and when thou art drinking, that then thou mayest find and meet with Death in the Cup or Pot. When thou art ready to take thy Rest, consider, that God this Night may require thy Soul of thee, and before Morning may take away the 
[n] Vine's Essex's Hearse, p. 12.  diry Difference between Sleep and Death. Here practise according to Seneca's Direction; 
[o] 
Dic tibi dormituro, possum non expergisci. Dic experrecto, possum non dormire ampliùs. Dic exeunti, possum non reverti: dic redeunti, possum non exire. Sen. ep. 49.  
Cùm mane fuerit, putate ad vesperum non perventurum; vespere autem facto, mane non audeas tibi polliceri. Semper ergo paratus esto, & taliter vive, ut nunquam te imparatum mors inveniat. A Kempis, l. 3. c. 23. n 3.   Say to thyself when thou goest to sleep, it may be I shall never wake again: and when thou risest, it may be I shall never sleep again. Say to thyself when thou goest out, it may be I shall never return home and come in alive again: And when thou comest in at any Time, say to thyself, It may be I shall never go out of doors again. Consider, when thou art going a Journey, that thou mayest be going to thy long home: When thou art riding upon the Road, that thou mayest be posting unto thy Grave; that the Horse thou ride on may be the pale Horse, and his Name that sits upon him, though unseen, may be Death. Conclude with thyself, I must die shortly, I may die instantly: This Day may be the last that I shall see; this Hour the last that I shall spend; this Word the last that I shall speak; this Deed the last that I shall persform; this Place the last that I shall breathe in. When thou goest into any Company, consider, that it may be the last time that ever thou shalt come in the Company of those Persons; that therefore it behoves thee to behave thyself among them, and to spend thy Time, and bestow thy Hours with them, like a Man, and a Christian; not like a Beast, or an Heathen: to demean thyself there soberly and temperately, and with good Government of thy Appetite and Passions, and with the Exercise and Improvement of thy Reason and of Grace, in some useful Discourse and profitable Converse; not childishly and unmanly, intemperately and luxuriously, rudely and uncivilly, wildly, and extravagantly.  
The often renewed Meditation of the great Uncertainty of the Time of the Departure. This will be a Means to hasten thy Repentance, which, if deferred, may prove too late: And will surely help thee so to carry thyself continually, 
[p] 
Id ago, ut mihi instar totius vitae sit dies. Sen. ep.  
Ille qui nullum non tempus in usus suos comfert, quiomnes dies tanquam vitam suam ordmat, nec optat crastinum, nec timet. Idem de brev. vit c 7.   as one that reckons and uses a single Day, as if it were a whole Life: To live every day, as if it were 
[q] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Musonius apud Stob Serm. 1.  
●ic ordinandus est aies omnis, tamquam cogat agmen, & consummet atque expleat vitam.— In somnum ituri, loeti, hilar ésque dicamus,  
Vi●i, & quem dederat cursum fortuna, peregi.   thy very last: Not to promise thyself a Morrow, and to neglect thy present Work in Hope and Expectation of it; but to order thyself immediately, as if thou didst never look to see and enjoy it: and to count it as 
[r] Crastinum si adjecerit Deus, laeti reciptamus. Ille beatissimus est & securus sai possessor, qui crastinum sine solicitudine expectat. Qussquis dixit, vixi, quotidie ad lucrum surgit. Sen. ep. 12.  pure Gain as may be, if God shall be pleased to afford thee the Light and Benefit of a new Day.  
As the Bird guideth her Flight with her Train, and the Ship is governed at the Stern, or hindermost Part; so the Life of Man is directed and ordered by frequent Meditation of his latter End.  
(3.) Think moreover of the great Change that will at last be made by Death: which is lively represented in a Story, related by a learned 
[s] Bishop Taylor, in his rule and Exercise of holy Dying, c. 1. §. 3.  Doctor, of a fair young Germane Gentleman, who, while he lived, often refused to be pictured, but put off the importunity of his Friends Desire, by giving way that after a few Days Burial they might send a Painter to his Vault, and if they saw cause foe rit, draw the Image of his Death unto the Life. They did so, and found his Face half eaten, and his Midriff and Backbone full of Serpents, and so he stands pictured among his armed Ancestors. Think how the Case will shortly be much alike with thee; that Death in a Moment will turn thy Colour into Paleness, thy Heat into Coldness, thy Beauty into Lothsomness; and will so alter and disfigure thee, that thy ver Husband, or Wife, or Child, will stand afraid, and start at thee: That thy nearest, dearest, kindest Friends, who delighted in thy Company whilst thou livedst, took thee to their Board, took thee to their Bed, and put thee in their Bosom; will, as soon as thou art dead, take a speedy Course to remove thee out of their Sight, yea, to put thee under Ground, because by Death thou wilt become not only useless, but offensive to them: And what a frightful Spectacle thou wouldst be, if thy Body should be viewed, when once the Vermin have bred in it, and shall have devoured and consumed some Parts of it.  
Think, how Death will make a Change in thy Body, a change in thy Mansion, Habitation, Companions: That when thou art dead, thou shalt quickly change thy Bed for a winding Sheet, thy Chamber for a Coffin, thy House for a Grave, thy Friends for Worms.  
This Consideration will be hugely instrumental to beat down Pride of any beauty, Health, Strength, or Ornaments of the Body; and be useful to cause thee to walk humbly, and soberly; and will instruct thee to say to thyself, Why should I glory in any such transitory Enjoyment? As fair and fine as I may be apt to think myself, I know I shall be but a sorry Creature when Death comes. Why should I delight to stand long at the Glass, and there to view my own Face, and Features, and Dresses now, since Death will one Day so change me, that my most intimate loving familiar Friends will hardly endure to behold me? Why should I pride myself in any rich Attire and brave Apparel, who must ere long be stripped to a winding Sheet? Why should I bestow so much cost upon that Tenement, which I shall dwell but a while in, and which will decay and fall to utter Ruin, when I have done all I can? Why should I make my Belly my God, which must be destroyed, and be Meat for Worms? Why should I be so high and stately, as to think no House good enough, no Room fine enough, no Fair dainty enough for me, who must quickly be brought as low as the Grave, and be forced to make my Bed in the dark, and to lay my Head in the Dust; to lodge, yea dwell in a black lonely desolate Hole of Earth; to say to the Grave, Thou art mine House; to say to Corruption, Thou art my Father; and to the Worm, Thou art my Mother, and my Sister? Why should I spend all my time in pleasing and pampering this base Flesh, and in over-caring for this changeable vile Body, which must shortly suffer Rottenness and Corruption? Shall I not rather take care to beautify and adorn my inner Man; to get a Change wrought in my Soul by the good Spirit and Grace of God, before I suffer a Change in my Body, a Change by Sickness, a Change by Death? and so to live, that when I am dead, it may not be said of me, Here lies one that was dead while he lived, and whose Soul then stank worse by sinful Corruption, than his Body now stinks by Putrefaction?  
(4.) Consider once more; What a sad and uncomfortable Thing it will be, to be found unprepared to die, at the point of Death: and how happy a Thing it will be, to be in a readiness and preparation, at the Hour of Death.  
[1.] Think well with thyself, how miserable a Thing it will be, to be wholly unprepared for Death, when you come to die indeed: 
[t] Cù a illos aliqua imbecillitas mortalitatis admonuit, quemadmodum paventes moriuntur, non tanquam exeant de vita, sed tanquam extrahantur? Seneca de brevitate vitae, cap. 11.  to be driven away in thy Wickedness (as the 
* Prov. 14.32.  Wise Man speaks) and forced to go to thy own Place, whether thou wilt or no.  
To say as Theophrastus of old, Dii boni nunc? Good God, must I go now? How discomposed and disordered, amazed and terrified wilt thou be, when thou art surprised? What a disconsolate Condition was that of Cesar Borgia? who, when through the Error of a Servant, he had unawares drunk of the poisoned Wine, which he and his Father Pope Alexander the sixth had mingled and prepared for some rich Cardinals, and verily expected it would prove his Death, is said to have broke out into this or the like Expression; I had made Provision against all possible Disasters, but only Death, for I did not think I should have died so soon.  
How troublesome will it be to thee, when thy Soul is about to be divorced from thy Body, to be at best uncertain than what will become of thee? To express thyself with dying Aristotle, 
[u] Dubius morior quò vadam nescio.  I die doubtful, not well knowing whither I am going. Or, with the Emperor Adrian; 
[w] 
Animula, vagula, blandula,  
Hospes com esque corporis,  
Quae nunc abibis in loca,  
Pallsdula, frigidula, nudula  
Nec, ut soles, dabis jocos.   Ah dear departing wand'ring Soul, the old and sweet Companion of my Body, into what Region art thou now going? surely thou wilt never be so merry and pleasant as thou hast been.  
How intolerably vexatious will it be, to change for Uncertainties; or to make a certain Change for the worse? To die unsatisfied what will become of thee, as to thy future unchangeable State; Or, sure and certain that thou shalt enter into a worse State and Place, and shalt be miserable to all Eternity? To see then but a Step, but a Breath between thee and everlasting Death: To have all the horrid and heinous sins of a whole misled and misspent Life fiercely fly in thy very Face, and thy enraged furious guilty Conscience to be then most active to torment thee, the nearer thou apprehendest thyself approaching to the End of thy mortal Life: As usually bodily Aches and Wounds, do prick and pain and shoot most, the nearer it draweth unto Night.  
What a lamentable sad Case was that of Cardinal Wolsey, to cry out in his extreme unhappy Circumstances, Had I been as careful and diligeut to please and serve the God of Heaven, as I have been to comply with the Will of my earthly King, he would not have left and forsaken me now in my grey Hairs and old Age, as the other has done? So think what a doleful Case it will be, for thee in thy last Hours to pour forth thy Soul in such Words as these; If I had served my God as earnestly and unweariedly, as I have constantly served the world, served divers Lusts and Pleasures, served the Devil himself; Had I been at Church, when I was in Bed; been in my Closet upon my Knees, when I was sitting tippling upon the Alebench, or was quaffing at Tavern, and drinking of Healths upon my Knees; Had I satisfied the Reason of a Man, as I gratified my brutish Appetite and sensual Desire; Had I done the Will of God, and of my Lord and Saviour Jesus Christ, as I have done the Will of the Devil, the Will of the Flesh, and fulfilled my own carnal corrupt Will; I had then been owned by God, and approved by my own Conscience, inwardly strengthened and supported, and sweetly comforted and refreshed; who now am deserted and rejected by God, and miserably perplexed and disquieted, rend and racked, torn and tormented in my own Conscience. Then thou wilt certainly count and call thyself unhappy, and him the only happy Man, who (as dying 
[x] Beatus es, Abba Arseni, qui semper hanc horam ante oculos habuisti. Bibl. Patr.  Theophilus said of devout Arsenius) has had the Hour of his Departure ever before his Eyes.  
That is the first; Conider what a dreadful Thing it is, to be found unprovided at the Hou● of Death. When Friends and Physicians cannot keep thee, and God and his good Angels will not take thee, O then, O then what will become of thee!  
[2.] Seriously think on the other hand, what 
[y] Considera, quàn pulchra res sit consummare vitam ante mortom, deinde expectare securum reliquam tempor is sui part m●, Sen. ep. 32.  an happy and comfortable Thing it will be, to find your Time well improved, and yourself prepared to die before you die.  
'Tis a true Saying of the Wise Man, that to a good man the 
* Eccl. 7.1.  Day of Death is better than the Day of his Birth: For, is not that Day which perfectly frees, and fully delivers a good Man from the many Vanities, and great Vexations, which the Life of Man is obnoxious to, and the Troubles and Sufferings which the Life of a Christian is exposed to, far better than that Day which let's him into the Possession of them? Again, The Time when a Person has attained the End of his Being, made good the Hopes of others, answered gods and Man's expectation concerning him, walked himself in the Fear of the Lord, brought up Children in the Nurture and Admonition of the Lord, walked worthy of his Vocation, filled up every Relation with suitable Duties and Graces, served his Generation according to the Will of God, lived and acted with reference to Eternity; The Time when he most willingly leaves this wicked World, and leaves an holy Seed to stand up in his room and stead; leaves a good Name, and a good Example behind him, and goes to Heaven, to the Spirits of just Men made perfect; goes to God his heavenly Father, and to Christ his Redeemer, to receive the gracious and glorious Reward of all his Works and Labours, and the Crown he has striven and contended for; Surely the Day when this falls out, which is the Day of his Death, gives cause of more abundant Comfort, than can the Day of his Birth, together with all the Days of his Life. Is not that Day better, wherein a Man has truly and really answered the Ends of Life, than that in which he only began at first to live? Is not that Day better, in which he has fully and completely acted his Part well, quitted and behaved himself like a Man and Christian, and is gone off the Stage of this lower world with Credit and Esteem, Approbation and Applause of God himself, good Angels, and Men; than the Day of his first appearing upon the Stage or Theatre of this World, in a way of Probation and Trial, and in Hope of his future good Performance? Is not the Day of his actual Admission, and honourable Reception into a blissful Condition and happy Mansion, far better than the Day of his Entrance into a State of Preparation for it?  
Think well with thyself, what a joyful Day, what a 
[z] Cùm ecquid lumen molestiae afferret? rogarent: pectus tangens Oecolampadius, abundè lucis est, inquit. Melch. Adam. in vita Oecolamp. p. 56.  lightsome Hour, what a Time of refreshing it will be to thee, to be able to say with thy Saviour, a little before thy Departure, 
* Joh. 17.4.  Father, I have glorified thee on Earth, I have finished the Work which thou hast given me to do: And with the Apostle St. Paul, 
† 2 Tim. 4 6, 7.  The Time of my Departure is at hand. I have fought a good Fight, 
[a] Vixi, & quem dederat cursum fortuna peregi.  I have finished my course, I have kept the Faith. 
‖ 2 Cor. 1.12.  My rejoicing is this, the Testimony of my Conscience, that in Simplicity and Godly Sincerity, I have had my Conversation in the World: To say with Hilarion, (as St. Jerom reports in his 
[b] Egredere anima, quid times? Egredere, quid dubitas? Septuaginta prope annis servisti Christo, & mortem times? Hier. in vita Hilar.  Life) Go out my Soul, why art thou afraid? go out, why ling'rest thou? thou hast served Christ well nigh these seventy Years, and dost thou now fear Death?  
To see, that it has been to thee 
* Phil. 1.21.  to live Christ, and to be able to look on thy Death as thy Gain: And, with good old 
[c] 
His Life inserted among Mr. Clark's Lives of ten emin. Diu. p. 123.  
When his good Sister said to him in his Sickness, Brother, I am afraid to leave you alone; Why, Sister, (said be) I shall, I am sure, be with Jesus Christ when I die. Ib. p. 123, 124.   Dr. Gouge, in thy last Sickness to term Death, thy best Friend next to Jesus Christ: With 
† Phil. 1.23.  St. Paul, to desire to departed; and to be ready to utter such Language as this,  
Oh lose this Frame, this Knot of Man untie!  
That my free Soul may use her Wing,  
Which is now pinioned with Mortality,  
As an entangled hampered Thing.  
As the pious 
[d] Home.  Mr. Herbert pathetically expresses it in one of his sacred Poems.  
Dwell upon these Considerations, That the Loss and Misimprovement of Time will make a Deathbed uneasy to you, and that the right redeeming of time will render a Deathbed comfortable to you; And this will be very apt to move you to prepare for Death, by dying to Sin, dying to the World, and living to Righteousness, before you die: 'Twill help you to live every Day so indeed, as others wish that they had lived, when they come to lie upon a Deathbed: To live so now, that you may with comfort think of dying, and may be freed from the slavish Fear of Death, and be held no longer 
‖ Heb. 2.15.  in bondage by it? 'Twill cause you to live the Life of the Righteous, that so you may die the Death of the Righteous; die safely, and die comfortably: 'Twill make you careful to set, not only your House, but your Heart in order, your Life in order; and so to dispatch your work and Business, that when you come to die, you may have nothing to do but to die, and freely and cheerfully to resign your Spirit to the Father of Spirits, and to surrender your Soul to your faithful Creator, and gracious loving Lord Redeemer. In a Word, it will enable you so to live, that you may have 
* Prov. 14.32.  Hope in your own Death; and that when Friends shall mourn for your Departure, they may not sorrow without 
† 1 Thess. 4.13.  Hope.  
And so much shall suffice for your Direction as to your Meditation of Death, your own particular Death, in order to your Redemption of Time.  
2. Meditate here moreover of the general Dissolution of all Things, at least in this inferior World.  
Think well of what 
(*) 2 Pet. 3.11.  St. Peter informs you, that all these Things shall be dissolved. Consider, that the Description which is there given of this Dissolution, is too august and 
[e] Dr. ore's is't. of Godl p 214.  big by far for so small a Work as 
[f] Of which Dr. Hammend in e●prets it.  the Destruction of the City of Jerusalem: That the Scoffers arguing there against the Promise of christ's coming, (that 
(†) Verse 4.  all Things continue as they were from the Beginning of the Creation) does clearly show, that this Coming of Christ was not understood by them (and consequently not by St. Peter) of the Burning of a City by War; a Thing, which might as probably and easily happen to Jerusalem, as it had already fallen out in many other Places of the World: But of the final glorious Coming of Christ to judge the World; which 
[f] Superest i'll ultimus & perpetuus judicis di s; ille nationibus insperatus, ille derisus, cùm tanta secult vetusta, & tot ejus nativitates uno ignt haurientur. Tertull. lib de Spectae, cap 30.  Judgement the Conflagration of the Earth is to attend.  
Think very seriously with thyself, that 
* Verse 7.  the Heavens and the Earth which are now, are reserved unto Fire: How 
† Verse 10.  the Heavens shall one Day pass away with a great Noise, and 
‖ Verse 12.  being on Fire shall be dissolved, and the 
(*) Verse 10, 12.  Elements, or 
[g] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordine mitiari incedo. The host of the Aethereal Heaugens are the Stars and Planets: The Host of the Aereal Heavens are Clouds and Meteors, Fowls and flying Creatures.  Hosts, shall melt with fervent Heat; the Earth also and the Works of Nature, or Art, that are therein shall be burnt up. That though the superior, Aethereal, starry Heavens may be exempted, (as 
[h] He that considereth both the supereminent Nature and Immensity of the Aethereal Heaven, and of those innum rabble Bodies therein, in regard of which the whole Sublunary World is but a Point or Centre; and that it no way can be proved that ever those Bodies received any Curse for Man's Sin, or Contagion by the World's Deluge, or that any Enemies of God dwell in them to pollute them; He that considereth this will not easily be induced to believe that the Fire of the Day of Judgement shall burn them. It remaineth therefore that the Sublunary Heavens only with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be the Subject of this Conflagration, Mr. Mede's Works, p. 614, 615.  some with probable Reason conceive) yet, that without dispute or doubt, 
[i] Dr. More's Mist. of Godl. p. 231.  the Globe of the Earth, and the circumjacent Air, with all the Garnishing of them, shall be burnt up: That this Air and Earth shall be strangely and wonderfully altered, though not annihilated: That the present Order, and comely Beauty of the Compages and Frame of this visible lower World shall be dissolved: That this great House, and goodly Building, made for Man to dwell in, shall be taken down, and all the Furniture wherewith it was fitted for his Use and Service shall be destroyed.  
That it will be an Act of Wisdom for God to abolish these Things, when the Time appointed for Probation and Trial of immortal Spirits clothed with Flesh is ended and expired; and Men shall enter into so different a State, in which there will be no need of any Thing that serves and ministers to this terrene and animal Life.  
And though God think good to continue this World for a while, that it may be a Theatre whereon his Wisdom, Goodness, Mercy, Patience, and other his glorious Attributes may be displayed and made conspicuous; yet it is convenient and reasonable, that this Stage of God's Acts and Works of Providence, when all is finished, should be taken down.  
And think yet farther; That it will be an Act of Justice for God to do this: That though he Sin, yet he does not revoke the Sentence; but in due Time will execute Judgement and Vengeance upon it, for the first Sin that Man committed, and for all the rest that have been acted in it: That Man, not only being a Tenant at will, but having unworthily broken his Covenant, and forfeited his Possession by breaking the Articles of his Lease; his Lord at last will turn him out of Doors, or rather pull down his House about his Ears, and not suffer it to be always a Nest of Rebels and Covenant-breakers:  
That this World, the Creature, made for the Use of Man, being defiled and abused by him to serve him in his Sin; when the Sins of the Inhabitants of the Earth (as of the 
* Gen. 15.16.  Amorites of old) shall arrive to a 
* Gen. 15.16.  Fullness, when once the rebellious Generations of Adam shall have filled up the Measure of their Iniquities, and are ripe for Judgement; the Day of Dissolution will then certainly come, called expressly 
† 2 Pet. 3 7.  the Day of Judgement and Perdition of ungodly Men: That then the wicked, and abominable Men, shall be burnt in the Place of their Wickedness, and the Objects and Instruments of their Sin shall be destroyed with them, and become the Instruments of their Punishment: For so, the Garden of Eden, wherein Man was at first placed, was destroyed and defaced, when once he had sinned in it. And what more usual even among Men, than to order the Execution of notorious Malefactors, in the Places where they have committed their Wickedness; and to sentence the Houses wherein themselves and their Families lived, to be demolished? 
‖ Dan. 3.29.  Their Houses shall be made a Dunghill.  
You have heard of great and terrible Fires in the World, and of famous Cities consumed thereby; and have seen not many Years since the devouring desolating Flames of London, the Metropolis and chief City of our Nation: But think with thyself, that all this is nothing at all to that great Fire, which one Day God will kindle, at once setting Heaven and Earth in a Flame together.  
Let me here assist your Meditation, by proposing and presenting to you a notable Description, given by a very learned 
[k] 
Dr. More's Mist, of Godl. p. 238.  
Concerning the Partibility of the Conflagration of the Earth, See there Book 6, c. 7, 8.   Doctor, of the general and final Conflagration of the Earth: Christ will cause, says he, such an universal Thunder and Lightning, that it shall rattle over all the Quarters of the Earth, rain down burning Comets and falling Stars, and discharge such Claps of unextinguishable Fry, that it will do sure Execution wherever it falls; so that the Ground being excessively heated, those subterraneous Mines of combustible Matter will also take Fire: which inflaming the inward Exhalations of the Earth will cause a terrible Murmur under Ground, so that the Earth will seem to thunder against the tearing and rattling of the Heavens, and all will be filled with sad remugient Echoes: Earthquakes and Eruptions of Fire there will be every where, and whole Cities and Countries swallowed down by the vast gapings and wide Divulsions of the Ground.— And this fiery Vengeance shall be so thirsty, that it shall drink deep of the very Sea; nor shall the Water quench her devouring Appetite, but excite it.— Wherefore the great Channel of the Sea shall be left dry, and all Rivers shall be turned into Smoke and Vapour; so that the whole Earth shall be enveloped in one entire Cloud of an unspeakable Thickness, which shall cause more than an Egyptian Darkness, clammy and palpable to be felt, which added to this choking Heat and Stench will complete this External Hell.  
Consider, how the Scripture testifies that God will do this; and the Power of God assures us that he can do it; for nothing is hard or difficult to him, much less impossible. Think of the Creation, God's raising and building this Frame of the World out of nothing; and reason thus with thyself; Cannot he that made it by the Word of his Power, easily dissolve it? And argue further in this manner; Cannot he that destroyed the old World by a Flood of Waters, destroy this by Fire, and cause this to die of a Fever, as the did of a Dropsy? Cannot he that turned Sodom and Gomorrah into Ashes, do the like with the World itself also? Is not he that made Mount Sinai shake and smoke, at the giving of the Law, able to dissolve all these Things?  
The close and intent Meditation of this general Dissolution, will clearly convince thee, that Sin is an evil and a bitter Thing; and will move thee to hate and abhor, to shun and avoid Sin, which is of a Nature so mischievous and destructive, which is the meritorious procuring Cause of so dreadful a Judgement; which not only of old brought the Flood of Water upon the World of the , and forced down Gehennam de Coelo, (as Salvian speaks) caused God to rain Hell-sire and Brimstone from Heaven 
* Judas 7. 2 Pet. 2.5, 6.  upon Sodom and Gamorrah, and miserably destroyed Jerusalem, and the Temple, and turned their fruitful Land into a barren Wilderness; but will one Day set this World on fire, and put it in a flame, and turn this stately Structure and beautiful Frame into a rude confused Chaos.  
The deep and earnest Thoughts of this will affect and influence thy Heart and Life, and quicken thee exceedingly to all Sincerity, Diligence, and Zeal in the Exercise of Godliness; to an holy Fear and Aw of him who can and will destroy the World: 'Twill constrain thee to use the Words of the Apostle, and to say in good Sadness, 
* 2 Pet. 3.11.  Seeing then that all these Things shall be dissolved, what manner of Person ought I to be in all holy Conversation and Godliness? Seeing this Destruction shall thus involve all, what an engagement does this lay upon me to live the most pure strict Life that ever Man lived? It will incite thee, by a constant course of true Piety, wisely to provide for thy Escape in that Day, to save and secure thyself from the Evil and Danger of it, that thou mayest not be undone by this general Dissolution, nor suffer Loss in this Conflagration, nor perish in this Burning: 'Twill put thee in mind to sit thyself for this Day of Dissolution of all Things, by getting the Works of the Devil throughly dissolved in thee, and the Kingdom of God set up and established in thy Soul.  
The due Consideration of this general Dissolution, and final Conflagration, will certainly keep thee from setting thy Heart inordinately upon any outward earthly Things, from heaping up Treasure to thyself here, from dreaming that any of thy Houses here shall continue for ever, from having unlimited everlasting Affections for flitting, fugitive, transitory Things; for the World, the 
† 1 Cor. 7.31.  Fashion of which passeth away; or, for the Things of the World, which either 
‖ Col. 2.22.  perish with the present using, or must at last be burnt up in the general Conflagration. It will preserve thee from placing thy Heaven and Happiness in any Thing here below; from being transported, and infinitely pleased with thy convenient Situation, thy well-built House, thy pleasant Gardens, fruitful Grounds, rich Furniture, gorgeous Apparel, store of Provisions, and all manner of Accommodations as to earthly Possessions, and outward Enjoyments; since all those Things, which sensual and voluptuous Persons now take excessive Delight in, shall be demolished at the great Day; and they themselves shall then like Bees be smothered in their own Hives.  
This Meditation will enforce thee to make this Inference and Conclusion; Shall all this Frame be certainly dissolved? then surely this is not the Place of my Rest: I will be wiser hereafter than to take this World for my Dwellinghouse; I will only look upon't as my Cottage, my Tent and Tabernacle, wherein as a Pilgrim I am to sojourn for a Time: Nor will I reckon the Things of this World my Goods, but only my Lumber, which I can easily bear the Loss of: I will presently put myself in a 
[l] Mundus ecce nutat & lab tur, & ruinam sui non jam senecture rerum, sed fine testatur: & tu non Deo gratias agis, non tibi gratutaris, quòd exitu maturtore subtractus rutuis, & manufragtis, & plagis imminentibus extaris? Cypr. Serm 4. de Mortai.  readiness to leave and forsake this Place which is so near to ruin, and shortly will surely be burnt up. I have no continuing City here; I will therefore seek one to come, look after an heavenly Country, set my Affections on Things above, make sure of an enduring Substance, of something much more certain and lasting than any of the Enjoyments of this World: I will labour by charitable laying out, to lay up a Treasure in Heaven, quite out of the reach of this terrible Burning; To store up such durable Riches, as neither Moth nor Rust can now corrupt, nor Thiefs break through and steal, nor this flaming raging Fire be ever able to devour: I will make it my constant Care to provide, that as when the little House of my earthly Tabernacle shall be dissolved; so when this great House of the World, and its fair Furniture shall be destroyed, I may have another, a better House to receive me, 
* 2 Cor. 5.1.  an House not made with Hands, eternal in the Heavens.  
I find 
[m] Homil. 7. de Poenit.  St. chrysostom discoursing much to this Sense and Purpose; If some body should give notice to thee, that this City in which thou livest would all fall down within a Year, or should very quickly be destroyed; and that it and all Things in it should utterly be consumed with Fire, and nothing at all be lest unburnt; and that of necessity thou must departed hence, and go into another City, in which thou shouldst spend thy whole Life; and in which thou shouldst have nothing at all to sustain and relieve thee, but such Goods only as thou shouldst send from hence thither; If thou shouldst undoubtedly believe this, no reason certainly could ever induce thee to hoard up Treasures in this City, to begin to build a great House here, to plant a Vineyard, to set Gardens and Groves: but thou wouldst bend and turn all thy Thoughts, and use and apply all thy Endeavours, to transmit all into that City, into which thou knewest thou shouldst thyself be forced to remove.   

The second of the four last Things proposed as the subject Matter of Meditation in order to the right Redemption of Time.  
II. Proceed to meditate of a future and final Judgement.  
Think,  

1. That such a Thing will certainly be.  
2. That the Time of it is to us as uncertain as can be.   
1. Consider seriously of the Certainty and Necessity of a Judgement to come in another Life. Think how the common universal Consent of all Ages of the World avouches and declares it: That the very Heathens had natural express Notions of a final Judgement, and a future Reward or Punishment 
[a] See Dr. Jackson 3 vol p. 379, 384, 385, 389.  which made some among them prefer the Exercise of Virtue and Goodness before the Enjoyment of this mortal Life, and the outward Comforts of it; and abhor the Practice of any Dishonesty more than Death.  
And do but give Audience to your own Conscience, and you will find internal Experiments, sufficient to convince you of a Judgement to be looked for after this Life; to cause you to conclude, that the private Session kept in the Conscience of a Sinner here, is but the Antecedent and Forerunner of a public and general Assize: That Conscience (which is God's Deputy, and keepeth Court for him here) does but begin now, what God hereafter at the great Audit will himself complete and finish. Look upon the secret Checks and Rebukes of thy own Conscience, upon thy Commission of any base or unworthy Action; and upon the inward Applauses and Gratulations, the hidden Joys and Exultations of thy Conscience, upon the Performance of any laudable virtuous Action, to be so many Tastes and Pledges, Earnests and Assurances of a twofold Sentence or Award, that shall be given at the Last Day; and some Suggestion and Intimation of that Horror and Confusion that shall seize upon the Wicked, and of that Peace and Comfort which the Righteous shall be filled with at the general Day of Judgement. Consider, how thy Conscience reflecting upon thy past Actions, does not only allow and approve thy good Actions, but does also create a wonderful Boldness and Confidence in thee; and does not only disapprove thy evil Actions, but does also breed a strange Dread, beget a fearful Expectation and Terror in thee; and all this without relation to any Thing either to be suffered or enjoyed in this Life: and therefore that Conscience is not only a Judge in this Life, but is also a Witness, bound over to give Testimony for or against thee, at some Judgement after this Life to pass upon thee.  
Consider moreover, That the many remarkable particular Judgements, inflicted by God either upon Nations, or Cities, or Persons here in this World, do not obscurely seem to signify and foroshew, that a general Judgement shall surely come and certainly pass upon the whole World, and that Justice shall be infallibly executed upon all final impenitent Rebels hereafter.  
And consider yet farther, That in reason there must be a future final Judgement, that God at present may 
[b] The necessity of this Principle to the Government of men's Lives and Actions, is the ground of that Saying amongst the Rabbins, that Paradise and Hell are two of the seven Pillars upon which [God is said to have founded the World. As if it could not be upheld without such a support. Bp. Wilkins Princip. and Dut of Nat. Rel. p. 170.  rule and govern the rational World, by giving notices of future Rewards or Punishments, which all must unavoidably be adjudged to: And that God may one day salve the Honour of his own Attributes; that though Things seem to be carried very unequally here in this World, and Judgement be never fully executed here; but the Wicked are often suffered to escape, and the Good and Upright are frequently afflicted and evil-intreated; yet all may be rectified and regulated at last; and God may openly and evidently appear to be just in punishing the Wicked and Ungodly, and good in owning and rewarding every truly virtuous and righteous Person: And so, may not only vindicate and right himself, but justify and right his People too, in the Eye and Face of all the World.  
And then go on to think of Scripture-evidences and Testimonies; That 
* Heb. 9.27.  after Death the Judgement: immediately after Death, a particular Judgement. Think of that awakening, startling Summons, 
† Luke 16.2.  Give an Account of thy Stewardship: for thou mayest be no longer Steward. Alcibiades in Plutarch coming to Pericles his Door, and hearing that he was busy and solicitous about making his Accounts to the Athenians, 
[c] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Apophthegm. p. 180.  said, It rather concered him to study how he might best put by his Accounts, and avoid the giving of them up: But assure thyself, there is no declining of it here. Consider, that God has 
* Acts 17.31.  appointed a Day, a Day of general Judgement, in the which he will judge the World in Righteousness, by that Man whom he hath ordained: And that we 
† 2 Cor, 5.10.  must all appear and 
‖ Rom. 14.10.  stand before the Judgment-seat of Christ: not only appear in Person (as those do that are cited into a Court) but be laid open and made manifest, as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies: have our Heart and Life ripped up, and all our Thoughts, Words and Works presented to our own view, and exposed to the view of others; disclosed and discovered before Men and Angels. That 
(*) Rev. 20.12.  the Books shall then be opened: the Book of God's Omniscience, and the Book of every Man's particular Conscience: That the Rolls or Records of all our Actions shall be produced, and we shall be judged out of those Things that are written in the Books. That we must all appear before the Judgment-seat of Christ, that every one may receive the Things done in his Body, that is, the due Reward of the Works done in his Body, or in the State of Conjunction with the Body, according to, or by way of Retribution to, what he hath done, whether it be good or bad.  
The sober serious Consideration of a most impartial Judicature and Tribunal, will mightily awe thy Soul. Felix himself trembled, when St. Paul reasoned 
(†) Acts 24.25.  of a Judgement to come. I have read a 
[d] M., Marshal's Serm. on 2 Kings 23, 25, 26. p. 20, 21.  Story of a certain King of Hungary, who being on a Time marvellous sad and heavy, his Brother would needs know of him what he ailed: Oh Brother, says he, I have been a great Sinner against God, and I know not how I shall appear before him, when he comes to Judgement. His Brother told him, they were but melancholy Thoughts, and made light of them. The King replied nothing at the present, but in the dead Time of the Night sent an Executioner of Justice, and caused him to sound a Trumpet before his Brother's Door, which according to the Custom of that Country was a Sign of present Execution: This Royal Person hearing and seeing the Messenger of Death, sprang pale and trembling into his Brother's Presence, beseeching the King to let him know wherein he had offended. O Brother, replied the King, thou hast loved me, and never offended me; and is the sight of my Executioner so dreadful to thee? and shall not I so great a Sinner, fear to be brought to Judgement before Jesus Christ?  
The frequent Meditation of a Judgement to come, will exceedingly move and affect thee, and cause thee to live and act suitably and answerably to thy belief of it: 'Twill keep thee from spending thy Time and talk in rashly judging others, 
* Mat. 7.1.  lest God severely enter into Judgement with thee: 'Twill awaken thee to endeavour to do every Thing, as one that is 
[e] Semper ita vivamus, ut rationem reddendam nobis arbitiemur. Tussius apud Lactant. de veto coltu, l. 6. §. 24.  accountable for all he does: 'Twill put thee upon examining and calling thyself to an Account: and cause thee to get all thy Accounts ready against the great Audit: 'Twill help thee to judge thyself here, that thou mayest not be judged and condemned hereafter at the great and last Day: It will excite and stir thee up to Repentance, and provoke thee to the Performance of a course of new and sincere Obedience; to make that Law the Rule of thy Life, which God will make the Rule of his Judgement.  
The Wise Man makes this an Argument to induce Men to 
* Eccl. 12.13.  fear God, and keep his Commandments, that God will bring every Work into Judgement, with every secret thing, whether it be good, or whether it be evil. St. Paul very earnestly pressed the Athenians to Repentance, by this most powerful and cogent Argument, drawn from the Certainty of a future Judgement; 
† Acts 17.30, 31.  God now commandeth all Men every where to repent: because he hath appointed a Day in the which he will judge the World in Rigteousness. And this was the Reason of the Apostles Labour, of all his Ambition and Design to be 
‖ 2 Cor. 5.9, 10, 11.  acceptable to God, whether living or dying; because we must all appear before the Judgment-seat of Christ: Yea, this was the Ground of all his Industry and Painfulness in the Ministry; Knowing therefore the Terror of the Lord, we persuade Men, says he; Considering the Dreadfulness of this Appearance of God, we strive to bring Men to embrace the Truth, and to live as those that are thus to be judged. And in Hope of a Resurrection to a Judgement of Absolution, 
(*) Acts 24.15, 16.  herein did he exercise himself to have always a Conscience void of Offence toward God, and toward Men: he knew, if Conscience absolved him in this Life, it would also under God acquit him in the other. Thy 
† Tit. 2.12, 13.  earnest looking for the glorious Appearing of the great God, and our Saviour Jesus Christ, is apt to engage and prevail with thee to deny Ungodliness and worldly 
[f] Nec me revoeabat à profundiore voluptatum carnalium gurgtte, nisi metus mortis & futuri judicit tut; qut per varias quidem opiniones, nunquam tamen recessit de pectore meo. Aug. Conf. l. 6. c. 16. § 1.  Lusts, and to live soberly, righteously, and godlily in this present World.  
Thy thinking of Judgement, will make thee careful of thy Thoughts, because God will judge the Secrets 
* Rom. 2.16.  of Men, and 
† 1 Cor. 4.5.  manifest the Counsels of the Hearts. And render thee watchful over thy Words, because of all thy 
‖ Judas 15.  hard Speeches, and of every 
‖ Judas 15.  idle Word thou must give an account; and 
‖ Judas 15.  by thy Words thou shalt be justified or condemned: And will cause thee to be circumspect in all thy Ways, and narrowly observant of all thy Actions; because Christ will come to 
(†) Ibid.  convince Men of all their ungodly Deeds; and thou must be judged according to thy Works.  
Didst thou faithfully mind thyself of a future Judgement, thou wouldst not be so frothy and foolish in thy Speeches, so vain and profane in thy Merriments, so deceitful in thy Trade, so formal in thy Duties: thou wouldst not sottishly sleep, or impertinently muse, or irreverently talk out Sermons, nor mumble and huddle over thy Prayers like so many Ave-Marie's: Thou wouldst certainly think, and speak, and act; buy and sell, hear and pray, carry thyself in thy Deal with Men, and in thy Devotions to God, as one that must give an account of thyself too God.  
O think and say at the End and Close of every Day, Now I have one Day less to live, and one Day more to reckon for. It is 
[g] Apophthegms collected by George Herbert in his Remains.  reported of Ignatius Loyola, that he used to say, when he heard a Clock strike, There's one Hour more that I have to answer to God for. Such a good Meditation concerning the past Hour, would surely quicken thee to spend the following and succeeding Hour much better.  
To conclude this particular; Consider thou art to be judged by Christ; and surely than thou wilt not be ashamed of him now, lest he be ashamed of thee another Day: Thou wilt wisely labour for an Interest in him, who is to be thy Judge; that when the Devil shall accuse thee, thou mayest have an Advocate to plead for thee, and the Judge himself to befriend thee, and to deal according to the Mildness of the Gospel with thee: Thou wilt hear and receive his Commands now, that thou mayest hereafter hear the Sentence of Absolution from him: Thou wilt endeavour so to live, that thou mayest look upon the Day of Judgement as the Time of thy Refreshment, and mayest 
* 2 Tim. 4.8.  love the appearing of thy Lord and Judg.  
The eminently holy 
[h] In his Life written by his Brother Mr. James Janeway, p. 95, 96.  Mr. John Janeway, sometime Fellow of King's College in Cambridg, had very 
[i] At about 20, for he died between 23 and 24, and this was his Condition for about 3 Years before he died, p. 97, 120.  early arrived and attained to such an high pitch and great measure of spiritual Readiness, and heavenly Preparedness, that when once there was much Talk, that one had foretell that Doomsday should be upon such a Day; although he blamed the presumptuous Folly of the false Prophet, yet supposing it were true, What then, said he? What if the Day of Judgement were come, as it will most certainly come shortly? If I were sure the Day of Judgement were to begin within an Hour, I should be glad with all my heart. If at this very instant I should hear such Thundrings, and see such Lightnings, as Israel did at Mount Sinai, I am persuaded my very Heart would leap for joy. But this I am confident of, through infinite Mercy, that the very Meditation of the Day hath even ravished my Soul, and the Thought of the Certainty and Nearness of it is more refreshing to me than the Comforts of the whole World. Surely nothing can more revive my Spirits than to behold the blessed Jesus, the Joy, Life and Beauty of my Soul. Would it not more rejoice me than Joseph 's Wagons did old Jacob?  
O let us labour to be like him. Let's love Christ's Laws, that we may not dread, but love his appearing, when he shall come to reckon and call to an account for our Observation or Violation of them. Let us love the Appearing and Manifestation of Christ in his Ordinances, his Word and Sacraments: love the Appearing, Enlargement and Increasing of his spiritual Kingdom in the World: love his Appearing in the Hearts and Lives of his most saithful and obedient People: love his Appearing in our Houses and Families, and his being form and enthroned in our own Hearts, and in the Hearts of our nearest and dearest Friends and Relations; and by earnest and ardent Desire even hasten the coming of the Day of God, long for the second coming of the Lord Christ, when he shall appear without Sin unto Salvation, and very hearty pray and say, 
* Rev. 22.17, 20.  Come, Lord Jesus, come quickly: When wilt thou 
† Joh. 14.3.  come again, and receive us unto thyself, that where thou art, there we may be also?  
Thus I have offered to your best Consideration the Certainty and Necessity of a future and final Judgement.  
2. I come now to lead you to the Meditation of the great Uncertainty, as to us, of the Time and Season of this Judgement. O think with thyself, that the Son of Man 
* Luke 12.40.  cometh at an Hour when you think not: That Christ says, 
† Rev. 16.15.  Behold I come as a Thief: That thou 
‖ Mark 13.33.  knowest not when the Time is: That 
(*) Mat. 24.42. & 25.13.  thou knowest neither the Day nor the Hour wherein 
(*) Mat. 24.42. & 25.13.  your Lord, 
(*) Mat. 24.42. & 25.13.  the Son of Man cometh; to particular Judgement, at the Day of Death; or to general Judgement, at the End of the World. That there are indeed Signs of the Times, which show when it is near; which the Faithful are to observe and take notice of, to be instructed by, and to gather comfort from; But that the punctual and precise Time is hid from us: And that a considerable Latitude being to be allowed in the Accounts of Time, both as to the Beginning and Ending of them; we can therefore take no exact Measures, nor six directly upon the very Time and Day, that God hath set in his own purpose to judge the World in.  
And here 'twill be useful to thee to consider, that (as St. Austin speaks) 
[k] Ideo later ultimus dies ut abserventur omnes dies.  The last Day is concealed and kept secret from thee, that all other Days may be observed, well-spent and improved by thee; and that there may be a due Trial of thy Faith, and Patience and Obedience, by a Course of holy Living: Whereas if thou knewest certainly the just Term of thy Life, and how long it would be before thou shouldst be called to be judged; thou mightst too probably take Occasion from it, to defer and put off thy Conversion and Repentance to a few Days before Death and Judgement, and to live idly, loosely and voluptuously, all the Days of thy Life, till the very last.  
But surely thou wilt reckon now, That the great Uncertainty of Christ's coming is a notable Spur to Vigilancy and Watchfulness: That now not being secure any one Moment, 'tis thy Wisdom to stand upon thy Watch continually, lest Christ come at a Time when thou dost least expect him, and find thee in a Posture uncapable of Mercy from him, unqualitied to receive Benefit by his Coming.  
Frequently and intently think, that the Time of thy Death and particular Judgement is very uncertain; That thou 
* Mark 13.35.  knowest not when the Master of the House cometh; at Even, or at Midnight, or at the Cock-crowing, or in the Morning: whether he will call thee in the Days of thy Youth, or in the Midst of thy Days, or in elder Years;— Whether he will take thee in thy Bed, or at thy Table, or in a Journey; At what Time, or by what Means he will cite and summon thee to leave this World, and to come to Judgement. Consider, that thou mayest drop into thy Grave before the fall of the Leaf from the Tree; Yea, that though now in perfect Health, thou mayest be dead, 
[l] 
Qend in die judicii futurum est omnibus, hoc in singulis die mortis impleter. Hier. in c. 2 Joelis.  
Tunc unicuique veniet dies ille, don venerit ei dies ut talis hinc exeat, qualis judicandus est illo die. Aug. ep. 80.   and doomed and damned before the next Lord's-day: that this very Day, this Hour thy Soul may be required of thee, and be presently judged to Heaven, or Hell, and pass immediately into an unchangeable State and Condition; And that the particular Judgement will consign thee over to the general Judgement, which will be conform to, and a Confirmation of the former for ever: And this will raise and quicken thee to watch always, lest coming suddenly he find thee sleeping, secure in thy Sins; lest that Day come as a 
* Luke 21.35.  Snare upon thee; and when thou shalt 
† 1 Tless 5.3.  say, Peace and Safety; then sudden Destruction come upon thee, as Travail upon a Woman with Child, and thou canst not escape. This will cause thee to take heed to thyself, lest at any Time thy Heart be overcharged with Surfeiting and Drunkenness, and the Cares of this Life, and so that Day come upon thee unawares: To dread the Thoughts of being surprised and taken unprovided by the great and just Judge of Angels and Men. This will help thee to be constantly careful, as to thy Person, that it be such as may find acceptance in that Day; and careful as to thy Employment, that it be such as is suitable to thy Expectation of Christ's Coming, and sit to be approved by thy Lord: To be always in a readiness to receive thy Summons, and give up thy Accounts: To reason and argue thus with thyself; It Christ's Coming should surprise me in such a Course of Sin, what a woeful Case should I then be in? Shall I dare to live in that State, which I shall tremble to be found in at the Day of Judgement? Represent thy Judge as standing at the Door, and this will excite thee to watch and pray always, that thou mayest be 
* Luke 21.36.  accounted worthy to escape the Sentence of Condemnation, and to stand before the Son of Man: To pray God to make thee such a wise Virgin, as may timely take care to trim thy Lamp, to furnish thy Vessel with the Oil of Grace, to put on the Wedding-garment, and to get thyself arrayed with that fine Linen, which is the Righteousness of the Saints; that so thou mayest gladly go out to meet the Bridegroom; and when others are unprovided and miserably excluded, thou being ready mayest be admitted by him, and enter with him into the Marriage-Chamber.   

The third of the four last Things, proposed as the subject Matter of Meditation, in order to the right Redemption of Time.  
III. Let Heaven and its Joys be the subject Matter of thy Meditation. And here,  
1. Think of the happy Condition of a pious Soul in the State of Separation. Consider seriously, that Christ hath 
† 2 Tim. 1.10.  brought Life and Immortality to Light, through the Gospel: 
[m] 
Hodie experiar an animà sit immortalis; said Paulus Quintus when he was about to die: A brave infallible judge indeed, that doubted of the Soul's Immortality!  
Nun vobis videtur animus is, qui plus cernat, & longius, vid●rese ad meliora proficisci: ille autem, cujus obtusior sit acies, non videre? Cie. de sen.   That thy Soul will subsist after the Shipwreck of this Body; and that in the State of Separation it shall not droop in an unactive Lethargy, nor be numm without Sense, void of all Apprehension and Operation, and in a drowsy, sleepy, joyless, comfortless Condition till the Resurrection: An erroneous Opinion, which Pope John the 22th was so stiff and peremptory in, that he not only taught it himself, but procured an Order in the University of Paris, that none should take his Degree in Divinity, unless he held it. Do thou believe, and consider, that if thou be'st a faithful Person, thy Soul at its Departure shall change its State for the better, and have a delightful Sense and joyful perception of its good Condition; be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 23.43.  quickly with Christ in Paradise, 
† 2 Cor. 5.8.  immediately present with the Lord, and 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rev. 14.13.  forthwith blessed; be 
(*) Luke 16.22.  carried by a Convoy of Angels into Abraham's Bosom, received to him, and entertained with him: That as Ambassadors, when they arrive at foreign Courts, are conducted thither by the Masters of Ceremonies, so thy holy Soul shall be translated by good Angels into a blessed Mansion, and with Lazarus be 
(†) Verse 25.  comforted in that Condition: That if thou art a just Person, thy 
(‖) Heb. 11.23.  Spirit shall then be made perfect: thy Understanding be cleared from Ignorance and Error, enlarged and illustrated at thy Departure; thy Will be endowed with exact Conformity to the Will of God, and with perfect Liberty from all Servitude of Sin, and be troubled no more with doubtful Choice, but fully embrace the Chief Good; thy Affections be duly and firmly placed; thy Spirit be 
[n] 
The Oracle told Amelius, enquiring what was become of Polinus 's Soul, that he was gone to Pythagoras, and Socrates, and Plato,— 'Twas a comfort to Socrates, that after Death he hoped to see Homer, Hesiod,— O praeclarum diew, cùm ad illud animor um concilium, 〈…〉 sear, & cùm ex hac taròa & colluvione discedam! 〈…〉 seu de S●n.  
Socrates Critoni— Amicos, inquit, hinc diseedens in eniam, vobis aut similes aut e●●am meliores, ne vestrà quid m 〈◊〉 diu curiturus, quandoquidem ros 〈…〉 estis 〈◊〉, E●asm. Apophth. l. 3.   gathered to blessed and perfected Spirits, and be made it Welf equal to the Angels, and so become sit Company for them: That thy Soul shall be in an happy Condition, and be secure, and certain that it shall never be dispossessed and ejected out of it, deprived or bereft of it.  
Such Thoughts as these will never suffer thee to let thy Soul sleep in thy Body, which will surely wake when it is out of it. This Meditation is likely to preserve thee from living and acting sensually and brutishly, as if thy Soul were material and mortal, and capable of no greater Happiness, or higher Preferment than to be imprisoned and buried in this gross dull Flesh. This will cause thee to take care, that thy Soul may exercise and maintain a due Superiority over thy Body; that thy Soul may 
* 1 Cor. 9.27.  keep under thy Body, and bring it into subjection, and not be servilely and sordidly subject to it; since thy Soul is able to live without it, and shall from the Day of Death till the Day of Resurrection live better without it than ever here it lived with it. This will mind thee to bring thy Soul, which is a Spirit, to converse now with the Father of Spirits, and help thee to live like an Angel here on Earth, who after Death shalt be as an Angel of God in Heaven. Farther; the Consideration or a State of Bliss to departed Souls, will make thee labour to become fit for this State, by getting thy Soul made like to God by true Holiness, that God may love his own Image and Likeness in thee, and delight to do good to the Soul he loves: By striving to lead a good and holy Life here, which is by the Ordination of God the direct and ready Way to an happy and eternal Life hereafter: By looking that every Action and Carriage of thy Life, be worthy of thy Hope of eternal Life.  

[o] See to this purpose Mr. Baxter's Reas. of the Christ. Rd. 1 part. p. 138, 139.  If a State of glorious Immortality were but a Likely hood and Probability, you would notwithstanding, in all reason, do any thing, suffer any thing, part with any thing, that if at last it should prove a reality, you might make sure of it, and render yourself capable of obtaining and enjoying it: because if it should prove true, and you should miss of it, no present Enjoyment could any way countervail the Loss of an eternal State of Bliss. And if it should not prove true, the denying thyself these earthly sensual Pleasures would be no considerable Loss, or great Unhappiness to thee: 'twould be but the Loss of a transitory, short, impure, imperfect Pleasure, which even in this World has Pain and Torment mixed with it, and has often sad Relishes, and a bitter Farewell at the End of it. If there were but a bare Probability of such a State, the most obscure Notices, and thy uncertain Hopes of it, were enough to make thee diligently look after it: Surely then thou wilt much more seek and press after it, when God has given thee an absolute Certainty of the Thing, and the highest Satisfaction that can rationally be desired of the Truth of it.  
And this Meditation will be a Means, as to fit thee for thy Translation, so to make thee, with 
* Phil. 1.21, 23  St. Paul, have an earnest Desire to departed, to go hence, to go home, To breadth out 
[p] Melch. Adam in vit. Calv. p. 100  Calvin's Ejaculaton, Vsquequo Domine! How long, Lord! To cry out as holy 
[q] Aug. Cons. l. 9 c. 19 §. 4.  Monica did, when she had newly been largely discoursing with her Son St. AUstin of the heavenly Kingdom, Son, as for me, I now take no delight in any thing in this Life: Quid hic facio? What do I here? And to use such Words as those of Mr. Herbert,  

[r] Home.  What have I left, that I should stay and groan?  
The most of me to Heaven is fled:  
My Thoughts and Joys are all packed up and gone,  
And for their old Acquaintance plead.  
2. bend thy Mind to think of the Resurrection of the Body to a State of Glory. Consider, that as thy Soul at Death is not extinguished, so that thy dead and buried Body shall not finally perish, and be quite lost, but at last be reproduced and restored again to thee, by the Agency of an omniscient and omnipotent God: That if thou 
† Joh. 5.29.  hast done good, thou shalt come forth to the Resurrection of Life; come out of thy Grave, as Jonah out of the Whale's Belly; as Daniel out of the Lion's Den; as Pharaoh's chief Butler, yea, as the innocent honest Joseph, out of Prison, to an high and honourable Condition.  
Think, how the very same Body that fell by Death, shall be raised again at the last Day; as Lazarus risen with the same Body which had lain in the Grave four Days; and as Christ risen with the same Body that was crucified and buried: How congruous it is to the Wisdom and Goodness and governing Justice of God, that the same Body, which was Partner with the Soul in good Actions, should be a Sharer with it in everlasting Rewards: That that very Body, which was the Temple of the Holy Ghost, and whose Members were the Members of Christ, and Instruments of Righteousness, and did God Service, and laboured and suffered for Christ here, should be raised and rewarded hereafter: And how reasonable to conclude, that God having planted in the Soul a natural Inclination to its own Body, will surely one Day satisfy the Soul's Appetite by reuniting it to the same Body.  
Think how thy Body shall rise the same for Substance, but not the same for Qualities and Endowments: that it shall be raised 
* 1 Cor. 15.42, 43, 44, 49, 50.  in Incorruption, in Glory, in Power; raised a spiritual Body, and put on Immortality: That thou shalt bear the Image of the Heavenly: That this Flesh and Blood shall be changed and altered with a perfective Alteration, that it may be capable of inheritng the Kingdom of God: That Christ shall 
† Phil. 3.21.  change thy vile Body, that it may be fashioned like unto his glorious Body; and that thou shalt 
‖ Mat. 13.43.  shine forth as the Sun, in the Kingdom of thy Father.  
These Thoughts will warm and affect thy Heart, and move and incline thee to study and endeavour to get thy Soul and Body fitted and qualified for a Participation of a blessed and glorious Resurrection.  
To get thy Soul now transformed, and made like unto Christ's gracious Soul, that thy Body hereafter may be transformed, and made like unto his glorious Body: to get, I say, a sanctified Soul here, that thou mayest not sail of a glorified Body hereafter; for the Body follows the Condition of the Soul: Not to spend thy Time, Care, Cost, Pains, in decking and adorning, in trimming and 
[s] Qui se pingunt in hoc seculo aliter quàm creavit Deus, metuant ne cùm venerit resurrectionis dies, artifex creaturam suam non recognoseat. Cypr.  beautifying thy Body, but to dress and adorn thy Soul with true Grace and Holiness here, that so at the Day of Resurrection thy Body may be made very glorious and beautiful indeed, and then may be changed for the better, never to suffer any Change more.  
Yea, thy Meditation of the Resurrection of thy Body, will make thee labour to get thy Body sanctified, that it may be glorified: 'Twill make thee pray, that thy 
* 1 Thess. 5.23.  Body may be preserved blameless unto the Coming of our Lord Jesus Christ; and cause thee, as thou wouldst have thy Body raised to Glory, to keep under thy Body here, and not to suffer its Members to rise in Rebellion against God: 'Twill help thee to use thy bodily Members holily here, that they may far well and happily hereafter: Considering how unfit it is, that God should raise the Instruments of Iniquity to a State of glorious Immortality; How unmeet, that Christ should take that Body, which in this Life vigorously opposed him, and busily and violently acted against him, and fashion this wicked hellish Body like unto his heavenly and glorious Body; How incongruous, that they 
* Rom. 3.13.  that live after the Flesh, and 
† Cal. 6 8.  sow to their Flesh, should in their Flesh see God; that they who use their Eyes chief to let in sinful Objects, should at the latter Day 
‖ Job 19 26, 27.  see God for themselves, and that their Eyes should behold him with Comfort and Joy. Thy Meditation concerning the Resurrection, will direct thee to say upon any Temptation, Shall I offer to abuse and dishonour this Flesh, to abuse and dishonour God with this Flesh, which I look that God should so highly honour, and greatly glorify at the last Day? Shall I sin against God with this Body of mine, which I hope shall shine at the Resurrection as the Sun in the Firmament, and as the Stars for ever and ever, and be changed and fashioned like the glorious Body of Jesus Christ?  
This will engage thee to strive with the Apostle, 
(*) Phillip 3.11.  if by any means thou mayest attain unto the Resurrection of the Dead, a Resurrection to a glorious Immortality:  
To study to be just, that thou mayest be Partaker of the 
(†) Acts 24 15.  Resurrection of the Just: To labour to have part in the 
(‖) Rev. 20.6.  first, that thou mayest partake of the second Resurrection: 
[*] Jo. 5.25, 28, 29.  To hear now the Voice of the Son of God, speaking by his Word, and Works, and Spirit; and hearing, to live a divine and spiritual Life; that when thou art dead and rotten in thy Grave, thou mayest at last hear his Voice, and come forth to the Resurrection of Life, and lift up thy Head with Joy in the latter Day: To labour to be a true Member of Christ, and to live to Christ, that so thou mayest 
[†] 1 Th. fl. 4.14.  sleep in Jesus, and by the Power of God be brought from the dead with him: To feast and refresh the Bodies of the Poor, that thou mayest be 
* Luke 14.14.  recompensed at the Resurrection of the Just: To endeavour to act spiritually and lively, as thou hopest to partake of the Resurrection unto Life: To be careful to have always a 
† Acts 24.15, 16.  Conscience void of Offence, in Hope and Expectation of an happy Resurrection; and in Intuition of the Promise of it, with the 
‖ & 26.7.  12 Tribes, to serve God instantly Day and Night: To refuse at any time to 
(*) Heb 11.35.  accept Deliverance, upon base and unworthy Terms, and sinful Conditions, that thou mayest obtain a better Resurrection: To be willing to put thy Body to any Pains, Labour, Suffering, for the sake of God and Christ, who will not suffer so much as thy Body to be a Loser: To 
(†) 1 Cor. 6.20.  glorify God in thy Body, since God hath promised to glorify this Body: To resolve, that Christ shall be 
(‖) Phil. 1.20.  magnified in thy Body, whether it be by Lise or by Death; since Christ will raise even thy dead Body, and give this very Body of thine an 
(*) 1 Cor. 15.58.  abundant Recompense of Reward at last: In a Word; to have thy Conversation 
[†] Phil. 3.20, 21.  in Heaven, from whence thou lookest for thy Lord and Saviour Jesus Christ, to change thy vile Body.  
3. And lastly, Meditate much and often of that perfect State of heavenly Glory, that is to be enjoyed upon the Reunion of Soul and Body. Think, when thy Soul shall recover its own Body, what a glad and joyful Meeting there will of those old Companions and intimate Friends, which have been parted and separated so long: and how the Glory of thy Body will be an Addition to the Joy and Happiness of thy Soul: and that from the Day of Resurrection, not only a Part but thy whole Person, consisting both of Soul and Body, will be settled in a perfectly happy Condition.  
(1.) Apply thy Mind to think in general, of enjoying an 
* 1 Pet. 1.4.  Inheritance incorruptible, and undesiled, and that fadeth not away, reserved in Heaven for you; of taking Possession of an heavenly Kingdom, and receiving a Crown of Life: That if thou be'st a real good Christian, 
† Col. 3.4.  when Christ who is thy Life shall appear, thou also shalt appear with him in Glory: That neither 
‖ 1 Cor 2.9.  Eye hath seen, nor Ear heard, neither have entered into the Heart if Man, the Things which God hath prepared for them that love him. Think of an excellent State of heavenly Happiness, which cannot indeed be fully understood, till it is enjoyed; but yet at present is sufficiently revealed to provoke our Desires after it, and to encourage our Endeavours to gain and obtain it.  
The Meditation of heavenly Happiness and Glory in the general, will cause thee to beware of such 
(*) 1 Cor. 6.9, 10. Gal. 5.19, 20, 21. Eph. 5.5, 6. Rev. 21.27.  Sins, as will meritoriously exclude thee from the Kingdom of Heaven, and formally unfit thee for the Enjoyment of it; and will make thee careful to get the Qualifications proper to a Person to whom it belongs, and to perform the necessary indispensable Conditions upon which the promised Benefit depends: To labour to be 
(†) Col. 1.12.  made meet to be a Partaker of the inheritance of the Saints in Light; by Grace to become capable and susceptible of Glory: to 
* Joh. 3.3.  be born again, that thou mayest see the Kingdom of God: to be a 
† Rom. 9.23.  Vessel of Mercy, sitted and prepared unto Glory: To bow thy Knees to God, that he would work this Meetness and Fitness, this spiritual Aptitnde and Idoneity in thee; that he would prepare thee for the Inheritance of the Saints, and Inheritance 
‖ Acts 20 32.  among them which are sanctified; by making thee Partaker of effectual Vocation, real Regeneration, gracious Adoption, and through Sanctification; that by Holiness he would qualify and dispose thee for Happiness.  
And this Meditation will incline thee to put thyself in God's Way, to be made fit: And when he gins to make thee fit, to do the best thou canst, under God, in his Strength and by his Grace, to sit thyself; to inquire after the Means of eternal Life, and to charge thyself with the Use of these Means, in order to the attaining of this great End: To cleanse thyself from all Filthiness, that thou mayest be meet for an undefiled Inheritance: 
(*) Rev. 3.4.  To keep thy Garments undefiled, that thou mayest be worthy to walk with Christ in white: To glorify God both in thy Body and Spirit, that thou mayest receive and inherit the Promise of the Glorification both of thy Soul and Body: To endeavour to have 
(†) Rom. 6.22.  thy Fruit unto Holiness, that thy End may be everlasting Life: 
(‖) Rev. 22.14.  To do God's Commandments, that thou mayest be blessed, and have Right to the Tree of Life, and mayest enter in through the Gates into the City: 
[*] Rom. 2.7.  By patiented continuance in well doing, to seek for Glory, and Honour, and Immortality, that God may render eternal Life to thee: Believing, and considering, that he that made thee without thee, won'd save thee without thee; (a known Saying of St. Austin) that God will never bestow glorious Immortality upon any that are loath to look after it; that he will never give eternal Life to any that are unwilling to receive it; that he won't make thee happy against thy Will; nor force Heaven upon thee whether thou wilt or no: That eternal Life is a Thing well worth thy looking after; and therefore it is that God will have it sought for; and sought for by well doing, in a way of Obedience and good Works; And that not only by Fits and Starts, but by Perseverance or Continuance in well-doing, and by patiented Continuance in well-doing: That a Man may as well think to be able to 
[t] Qui fide solitarta putat se posse ambulare in Christo, is uno pede ambulare conatur, quod est impo●●b●le Dau. in Col. 2.6. p. 174  walk with one Leg, as ever expect to go to Heaven by a Faith that is separated from good Works.  
But do not only think of Glory in the General; But consider seriously more particularly, how upon the Reunion of Soul and Body, thou shalt be made completely happy  
In the Vision of God;  
In beholding the glorified humane Nature of Christ;  
In the Perfection of thy Knowledge, and the full Satisfaction of all thy rational Desires;  
In the blessed Place thou shalt dwell in;  
In the blessed Company thou shalt enjoy;  
And in the Uninterruption, Perpetuity and Eternity of this blessed State.  
1. How thou shalt at last be made happy 
* Mar. 5 8. 1 Joh. 3.2.  in the Sight of God: That thy Understanding shall acquiesce in the highest Being: That then thou shalt see him as he is, a Fountain of all that is desirable to thy Nature; see him 
[a] Nos non negamus quin Deum videant animae separatae: sed quta visionis intus non est und ratio, sed variae parts, prout Deus sise clariùs vel obsc riùs revelas, libenter concedimus nondum cò pervenisse animas fidelium, ut eum sacie ad faciem intuers dici possint, Thes. Salmur. de vit. Aetern. thes 11.  
† 1 Cor. 12.12.  Face to Face, know him even as also thou art known; that in Heaven thou shalt have as clear a Sight of God, and as free Communion with him, as the State of a Creature can admit. That though thou shalt not then immediately see the very Essence of God (as the over-acute Schoolmen affirm) God being in this respect invisible to the Angels themselves; who though they be unspotted with any Sin, yet the sole Imbecility of their Nature and Creature-state does hinder such a Sight of God: yet (as the learned Camero expresses himself concerning it) thou shalt see God, by 
[b] Videtur Deus experiundo quis sit, & qualem se erga nos praestet. Camero Praelect. de Verbo Dei, c. 7. p. 455.  experiencing who he is, and what he shows and manifests himself to be to thee: by reaping the blessed Fruit and Benefit of the Divine Power, Wisdom, and Goodness, so far as the Measure of a Creature can bear, in the Sanctity of thy Soul, and glorious Immortality of thy Body. And (as the ingenious, judicious 
[c] Vide Thes. Salmur. de vita aeterna, a Thes. 13. ad finem Thes. 27.  Amyraldus does very intelligibly explain this Matter) thou shalt see God hereafter in his glorious Works and admirable Operations; such as will be the most bright Splendour and beautiful Habitation of Paradise, the Glorification of thy own and others Bodies, the Consociation of the Church with Angels, and especially the glorious Presence of Christ, in whose Manhood will appear as much of the Creator as is possibly visible in the Nature of Man: To which add whatever else there may be, in which the Majesty of the Deity shall then manifest itself: Which rare Effects of the Divinity will certainly lead thee to a clear and full Knowledge of God's most excellent Properties, and divine Virtues; his Wisdom and Knowledge, Power and Greatness, Grace and Mercy, Truth and Faithfulness; the Knowledge and Contemplation of which, will Fire and inflame thee with Love to him, and ravish thee with joy and Delight in him.  
Think, how hereafter thou shalt see God, and see him as thy God, and Chief Good: see god, not with a transient Sight; but see him so as to possess and enjoy him, to close with him, and be united to him, and complacentially to rest in him as thy utmost and perfect End: See God, not by a mere speculative Contemplation of him, but so, as by seeing him 
[d] In the Tife of Glory our Souls become living polished Gsasses, wherein the Divine Nature, wherein Christ, God and Man, may be seen as he is: and he is Truth itself, Life itself, and Goodness itself; and we are transformed into the Similitude of all these his Actibutes. Dr. Jackson third Vol. p. 504, 505.  to become 
* 1 Joh 3.2.  like unto him, to be changed and transformed into the true and lively Image of him; to be made Partaker, in thy Measure and Proportion, of that Wisdom and Holiness, Love and Goodness, which thou shalt apprehend and behold in him: That thou shalt not only please and delight thyself by looking on some Glory that shall appear before thee, (to use some Words of a 
[d] See D. Patrick's Parable of the Pilgr. p. 89, 90.  learned Doctor) but shalt be made all glorious within, and become thyself a Godlike Creature: That thou shalt not behold the Divinity only without thyself, and be made happy by some external Enjoyment of God only; but thou shalt see God within thee, and feel his Power throughly working thee to the same Mind, Will and Desire with himself; That thou shalt see God hereafter, and be like him; and reflecting upon thyself, shalt see that thou art like him, and be pleased and satisfied, joyful and delighted in thy Similitude and Resemblance of him.  
This Meditation will move thee, to labour to be fit for the perfect Vision and Fruition of God, in the future State of heavenly Glory: To remember to turn away thy Eyes from beholding Vanity, as thou lookest to behold the Divine Glory: To make it thy Business 
* Heb. 12.14.  to follow Holiness, without which no Man shall see the Lord; enjoy the glorious Sight, and behold the blessed Face of God: To labour to see God here, that thou mayest be the fit to see him hereafter: To see him in his Works; to search after, behold and admire that infinite Power, Wisdom, and Goodness, which are visible and legible in his wonderful Works of Creation and Providence: But more especially, to study to see and know God, as he has revealed himself in his Word: to see his Holiness in his Precepts, his Justice in his Threaten, his Grace and Goodness in his Promises. Once more; To see and converse with God in his Ordinances; to see him, as he presents himself to thy view, and exhibits himself to be seen in the Sanctuary; to enjoy Communion and Fellowship with him in the public solemn Ordinances of Prayer, hearing, receiving the Sacrament of the Lord's Supper: And to be always purging thy Sight, clearing thy Eyes, and cleansing thy Soul, endeavouring to become 
* Mat. 5.8.  
[e] Purity speaks two Things, 1. Freedom from mixture with any Thing that is more vile; so Metal is pure, that is not embased with a worse Metal; and Wine is pure, that is not mixed with Water. 2. Purity speaks cleverness and transparency: So Spring-waters, Fountains, Diamonds are pure. So Purity of Heart consists, 1. in Abstraction and Septration from every Thing base and filthy, and in gathering up the Soul into Communion with that which is pure: and, 2. in that Glory, Lustre and Beauty, which arises from such Purity.  pure in Heart, not defiled by looking after fleshly or worldly Lusts, nor polluted with other foul Mixtures; to be free from Hypocrisy and Uncleanness, from Filthiness of the Flesh and Spirit; in this Sense, to be pure in Heart, that thou mayest see God; have a spiritual Sight, and inward Sense and 
[f] See Dr. Jackson 3. V book 11. c. 21.  Taste, a savoury assectionate Knowledge of him, and be capable and receptive of Impressions from him; as the crystal Spring easily admits the Sunbeams, and imbibes its Rays; and the clean Glass plainly receives the Species and Images of any Bodies: To get a cleansed purified Soul, that thou mayest be able to see and enjoy God here, and so be fit for the Beatifical Vision hereafter: To behold in the 
* 〈…〉. 3.18.  Glass of the Gospel the Glory of the Lord, and to be changed into the same Image here, as thou hopest hereafter to see God, so as to be 
† Ps. 17.15.  satisfied with his Likeness.  
2. Think how happy thou shalt hereafter be in Heaven, by beholding the glorified humane Nature of Christ: That when he shall appear, thou 
‖ 1 Joh. 3 2.  shalt see him as he is; see the Person of Christ [as he is] in Opposition to what he was, while he was here on Earth, in the Form of a Servant: That if thou be'st a Servant of the Lamb, thou shalt see his 
(*) Rev. 22.3, 4.  Face in the New Jerusalem: That thou shalt be 
(†) Joh. 17.24.  with him where he is, and shalt immediately behold his Glory which his Father hath given him.  
Sat down, and consider, when thou shalt arrive at the Court of Heaven, how transcendent, and ravishing, and pleasingly amazing the heavenly Glory of Christ will be to thee! That if the 
(‖) 1 Kings 10 8.  Queen of Sheba pronounced Solomon's Servants happy, because they stood continually before him, and heard his Wisdom, and beheld but a temporal, fading, and earthly Glory; how unspeakable then thy Happiness will be, constantly to behold the Presence, and heavenly Mediatorial Glory of Jesus Christ! That if here it be so sweet and pleasant a Thing 
[*] Eccl. 11.7.  for the Eyes to behold the Sun; how pleasant and delightful than it will be, to view and behold the Sun of Righteousness; to look upon the glorified humane Nature of Christ, which will appear more beautiful, and shine more bright than the Sun in the Firmament! If it were so refreshing and joyful a Sight to the Faithful in those Days, to see and enjoy Christ, though in his State of Humiliation; If the 
* Mat. 2.1.  Wise Men came from far to see Christ, though lying in a Manger; And 
† Luke 19.4.  Zaccheus climbed up into a Tree, to see him in the Days of his Flesh; And one of the 
[g] Romam in flove, Paulum in ore, Christum in corpore.  three Things which St. Austin wished he might have seen, was, Christ in the Flesh; Think, how Christ in his Glory and Advancement, will be a more taking satisfying Object, than in his Humility and Debasement: How strangely it will affect and delight thee, to see him so highly exalted, and vastly enriched, who humbled and emptied himself for thy sake, and became very mean and poor, that thou through his Poverty mightst be made rich: To see that Body, that here was laid in a Manger, nailed to a Cross, and buried in a Sepulchre, now made a most glorious Body, and one of the rarest Sights, and greatest Wonders in Heaven: To see Christ in Glory, and Christ in Glory, thine; thy glorified Head and Lord, and the Exemplary Cause of thy Glorification: To see him 
‖ Job 19.27.  for thyself, (as 
‖ Job 19.27.  Job speaks) for thy own unspeakable Good and Comfort: To see him, and be enamoured of him, and be like unto him; to converse and enjoy Communion with him, and to rejoice in and with him: To behold his Glory; and not only curiously to gaze upon him, but to be glorified with him; in some proportion, and according to thy capacity, to be made Partaker of the same Glory, and to be admitted 
(*) Rev. 3.21.  to sit with him in his Throne: Think, what a sablime and notable part of thy Happiness this will be in Heaven. If having 
* 1 Pet. 1.8.  not seen Christ, thou lovest him; and believing in him, rejoycest with Joy unspeakable, and full of Glory: O then consider, how thou shalt love and rejoice in him, when thou shalt actually see him, and immediately enjoy him in the heavenly Kingdom.  
This Meditation will prevail with thee to labour to become meet and fit for the happy Sight and felicitating Enjoyment of the glorified humane Nature of Christ: 'Twill make thee study to attain to real Holiness of Heart and Life, 
† Heb. 12.14.  without which no Man shall see the Lord Jesus Christ in Glory: 'Twill cause thee to endeavour to be a Partaker of the Divine Nature of Christ, that thou mayest be admitted to be a Spectator and Enjoyer of the glorified humane Nature of Christ: to be in this World, as he was in this World; that at last thou mayest be in the other World, as he is in that World: to purify thyself even as he is pure, if thou hast any Hope in thee to see him as he is, at his Appearance.  
And this Meditation will move and incline thee to labour, and love to see Christ here, that thou mayest be fitted to have the Honour and Privilege to see him hereafter: To delight to see him now in his Promises, to see and enjoy him in his Gospel- Ordinances, to behold him in his Graces shining in his Members, and to see his Image form in thy own Heart and Life: Considering, that only Christ-like Creatures are in a capacity of being happy with Christ in Glory: That (as 
[h] D Rust in his Serm. at the Fun. of Bp. Taylor, p. 8. f.  one says well) God and Christ, without thee, cannot possibly make thee happy: That it is not the Person of God and Christ, but their Life and Nature, wherein consists thy formal Happiness.  
And that thou mayest be fit to see him as he is, 'twill direct thee at present to see him as he was; to look upon him as humbling himself to the Death of the Cross, for thy Sins; till thy Heart be kindly broken for, and thy Heart and Life be truly broken off from all thy Sins; and to eye and imitate that excellent Pattern and rare Example, which here he gave thee in every Action of his holy Life.  
3. Freely and largely meditate, how happy thou shalt be made hereafter in the great Advancement and Perfection of thy Knowledge, and in the filling up of thy utmost Capacities, and the Satisfaction of all thy Desires. That though now thou 
* 1 Cor. 13.9, 10, 12.  seest through a Glass, darkly; and knowest but in part; yet when that which is perfect is come, then that which is in part shall be done away; as the Light of Candles and Stars is done away by the rising of the Sun: That though now 
[i] See Bolton of the four last Things, p, 143, 144.  many Difficulties in Nature, and Mysteries in Scripture, and Secrets and Wonders of Divine Providence pose and nonplus thee, dazzle thy Eyes, and are too high and sublime for thee; yet that in Heaven thou shalt have the Causes of natural things manifested to thee; the deep and profound Mysteries of Religion, and of thy Redemption and Salvation revealed to thee; the Intricacies and Riddles of God's Providence unfolded to thee; the Wisdom, and Justice, and Goodness of God, in his darkest Dispensations, and most inscrutable and unsearchable Actions, cleared up to thee: That there thou shalt know the Orders, Offices, Excellencies of the Angels; and the Nature, Operations, and Original of thy own Soul; which is given thee rather to use, than to know, in this present World: That in the State of Glory, thy Understanding shall be extraordinarily and supernaturally illuminated and irradiated, and thy Knowledge be wonderfully increased and advanced, and thy Mind exceedingly pleased and delighted both by the Repetition, and new † Variety of Contemplation: That in the heavenly Glory, the Divine Manifeslations and Communications shall be ample and liberal enough to fill all the Capacities, and richly to answer all the Desires of thy most exalted and perfected Faculties: That there thou shalt never feel any Want or Indigence, but be so satisfied as not to be * satiated, cloyed or glutted: That 
[k] 
See D Patrick's parab. of the Pilgr. p. 97, 98.  
And D. Rust's Serm. at the Funeral of Bp. Taylor, p. 7. fol.  
Tametsi nibil desit ad plenam perfect amque loetutiam & meredjbilem veluptatem quâ sruemur in dies, * nulla tamen nos unqu●●n rerum ●starum satietas capiet, quin quotidie † nova quaedaem tum contemplandi & cognoscendi, tum loet tiam ex contem●●●●one percipiendi materia ex rebus illis manabit ac esslor●scet.  
Thes. Salmur, de vita aeterna, thes. 27.   in Heaven, thou shalt always reckon that thou hast sufficient already to make thee throughly and completely happy; and yet still be receiving new Additions, and fresh Accruements, and an Accumulation of Satisfaction: That every Participation of Truth and Goodness will stretch and distend the Capacities of thy Soul, and fit thee for further and further Receptions: That the Capacities of thy Faculties shall be continually widened and enlarged, and continually filled and satisfied, until thou arrivest unto such Degrees as thou canst assign no Measure unto.  
This Meditation will cause thee to carry thyself so here, that thou mayest be fit to attain a Perfection of Knowledge hereafter.  
To be careful to know those Things now, which are necessary to the present, and preparatory to the future State; and 
[l] Omnibus pietatis Christianae studiosis velut sertum ●●●●dam suum commendare solebat dictum ●●ud Hieron●mi ad ●●●linum, Diseamus in 〈◊〉 quorum scientia nobi● 〈◊〉 in coelo: Quod etiam Auditorio Theologico, in 〈…〉 literas docebat, inscri●sit. Narrat. hist. de vita Das. Parei, conscript. à Phil. Par. Dau. fill.  the Knowledge of which will abide and continue, and be heightened and perfected in the other World.  
To beg of God, that he would open thy Eyes here, enlighten thy Understanding, translate thee out of the Kingdom of Darkness, and turn thee from Darkness to light: Believing, and considering, that gross and sottish Ignorance here, is an ill preparation for Perfectio of Knowledge hereafter; That if now thou wilfully continuest ignorant of the very first Principles of the Oracles of God, thou art unfit to go on to perfection, and to be admitted another day to the Understanding of the Secrets and hidden Mysteries of God: That if now thou makest thyself like a Beast, in Ignorance; thou wilt be unmeet to be made like an Angel of God, in the glorious Perfection of heavenly Knowledge: If now thou darknest thy own Understanding, and blindest thy own Mind, thou wilt be unfit for the perfect Iag●n of the heavenly Glory: If now thou shutest thy Eyes against the Light, and art afraid to come to the Light, lest thy Deeds should be reproved; thou wilt be utterly unmeet to be Partaker of the Inheritance of the saints in Light; thou wilt only be meet for the Kingdom of Darkness, fit to be cast out into utter Darkness, and to inherit the Blackness of Darkness for ever: 'Twill make thee labour to get some competent Knowledge here, which will be a good Preparation for perfect coplete Knowledge hereafter: Remembering, that to him that hath shall be given; which is true of Knowledge, as well as Grace.  
And this Meditation will likewise stir thee up, to practise and live up to the Knowledge of those Things, which God hath been pleased most clearly to discover, and plainly to reveal in his Word to thee, as any way necessary to thy own and others Edisication and Salvation: Thou being assured and well persuaded, that practice and doing is the ready way to further Knowing; as 
* Ps. 111.10 Joh. 7.17.  to increase thy Knowledge here, so, to augment thy Knowledge hereafter: 'Twill cause thee to charge thyself to walk as a Child of the Light, and of the Day; to follow the Light of God's Word and Spirit, that thou mayest be meet to be made Partaker of the Inheritance of the Saints in Light.  
The forementioned Meditation will moreover make thee wise unto Sobriety, repress the itching Curiosity of thy Nature, keep thee from spending thy Time in boldly prying into God's 
[m] Homo sum, non intelligo secreta Dei, investigare non audeo, & ideo etiam attentare sormido: q●●● & hoc ipsum genus quasi sacrilegae temer●tatis est, siplus sone qupias quàm si●●●is. Salu. de gub. Del, l. 3.  Secrets, and from immoderately thirsting and reaching after the Knowledge of Things too high for thee: Remembering and considering, that in this Life thou canst not attain to clear and full and perfect Knowledge, which is a Reward reserved for another Life; And that thou mayest enjoy it in due Time, 'twill make thee willing to wait and stay God's Time; to be humbly, and modestly, and contentedly ignorant of all those Things wherein God has been pleased to be silent, and has though most fit, in this lower imperfect State, for Man to be ignorant. The Consideration that thy Knowledge shall be perfected hereafter, will bring thee at present to be quietly ignorant of those Things, which God sees meet and most convenient for a Time to hid and conceal from thee; and will help thee to wait very patiently for the Season of the fuller Manifestation of himself to thee; this being the Way to have thy Knowledge increased and perfected another Day.  
Further; This Meditation will also mind thee, to fit thyself for the sure receiving the full Satisfaction of all thy Desires in Heaven hereafter. 'Twill cause thee now to curb and restrain thy sensual Appetite, to moderate thy Desires, to submit thy Will to the Will of God, and to do his Pleasure here, that so thou mayest have thy widest Capacities and largest Desires every way satisfied and fulfilled hereafter.  
4. Meditate how happy thou shalt be hereafter, by dwelling in a most glorious, beauteous, blessed Place; in thy heavenly Father's House, in thy 
* Joh. 14.2.  Saviour's Father's House, in which there are many Mansions,; a stately Palace, a spacious House indeed, fit to receive and entertain an innumerable Company of glorious Inhabitants: That thou shalt be placed and settled in the Seat of the Blessed, an House not made with Hands, a Building of God, Paradise, Heaven, the third Heaven, which is seated not only above the Region of the Air, but above the Moon and highest Stars; from whence thou shalt with Advantage take a pleasant Prospect of the admirable Beauty, and comely Order of the Universe, and of the Usefulness of all its Parts: That thou shalt inhabit a Place which is so incomparably glorious, that it is called in Scripture the Throne of God: That thou shalt dwell hereafter in the better and heavenly Country of the Saints: That thou shalt actually and personally enter into the promised Land, and not only have a Pisgah-sight of it afar off: That thou shalt be translated into the heavenly Canaan, transported into the holy Land, conducted and received into the holy City, in which there is no Night, and which has no need of the Sun or Moon to shine in it, the Glory of God enlightening it, and the Lamb being the Light thereof. Think, how the beautiful, glorious, precious Things (of which there is mention in the 21th and 22th of the Revelation) in the large Description of the new Jerusalem; if meant of the Glory of the highest Heaven, are but Umbrages and Shadows of the good Things to come, which are contained and treasured up in the heavenly Kingdom. Though Heaven be indeed more a State than a Place, yet think, how the Majesty and Amenity of the Place of Glory, will add to thy Joy and increase thy Felicity.  
And this Meditation will provoke thee to labour to become apt and fit to live in so holy and blessed a Place as Heaven: To be always travelling towards this heavenly Country, though thy Way lie through a Wilderness: To make the mention of Heaven, and the Way thereto, to be thy frequent Discourse, thy most serious and most refreshing Conference: To be careful to have thy constant Conversation in Heaven: To give all Diligence to be prepared and disposed by an heavenly State for an heavenly Place: To let the Kingdom of God enter into thy Soul, that thou mayest be meet to enter into the Kingdom of God: To become the Temple of God here, an Habitation of God through the Spirit, that thou mayest be worthy to be received hereafter into an heavenly Habitation: To cleanse thyself, because no unelean Thing can ever enter into that holy City: To labour to get such a virtuous Disposition and generous Spirit, such holy Habits, heavenly Customs and divine Manners, as may fit and qualify thee to be admitted Citizen of the new Jerusalem: And to beg of thy Father which is in Heaven, that as he hath prepared an Heaven for holy Souls, so he would more and more prepare thy too too unprepared Soul for Heaven,  
5. Spend thy Thoughts in the Consideration of thy future Enjoyment of the most blessed Company, in the most blessed Place. Consider seriously, that as thou shalt have Communion with the blessed Trinity in the heavenly Glory, fully enjoy God, and have Fellowship with Jesus Christ thy Head; So thou shalt associate and be conversant with Angels, and have sweet Familiarity with those blessed Spirits; and shalt there enjoy the Communion of Saints; shalt there meet with the holy Patriarches, be received into the goodly Fellowship of the Prophets, be taken into the glorious Company of the Apostles, and be joined to the noble Army of Martyrs; and with all the Faithful of all Ages recount the Mercies, and chant the Praises of thy bountiful Creator, and gracious Redeemer.  
Think with thyself, how that good Company is a great part of the Pleasure and Comfort of a good Man's Life, and a kind of Heaven here upon Earth: But that hereafter thou shalt have the best Company that Earth and Heaven can afford; That there thou shalt converse with and delight in the most eminent Children, and faithful Servants of God, and famous Worthies of the Church of Christ: 
[m] Esseror studio patres vestros, quos colui & dilexi, videndi. Neque eos verò solùm convenire aveo, quos ipse cognovi: sed illos etiam, de quibus audivi, & legi, & ipfe conscripsi. Cic. in Cat. Maj. seu de sen.  That there thou shalt see, and know those, whom thou never sawest before; sit down 
* Mat. 8.11.  with Abraham, and Isaac, and Jacob in the Kingdom of Heaven: and shalt renew a blessed Acquaintance with thy old dear Christian Godly Friends and virtuous Relations: Not know them by former Stature, Feature, Favour, (for there will be a vast Difference between a mortal and glorified Body) but know them by Revelation, or by the 
[n] Vide thes. Salmur. de vit. aetern. thes. 35, 36.  public Testimony that Christ shall give concerning them, or by Passages occurring in some Opportunities of Discourse with them: Nor know them in a worldly or fleshly Manner, but know and enjoy them in a most pure and spiritual, divine and heavenly Manner.  
And think what a comfort it will be, to enjoy Society with those in Heaven, with whom thou didst use to go frequently to the House of God in Company! What an Happiness it will be to meet in Heaven with those, with whom thou wast wont to discourse of Heaven! to rejoice and join in Praises with those in Heaven, whom thou hast often wept, and mourned, and prayed with here on Earth! What a rejoicing it will be, to see and enjoy those dear Saints in the Heavenly Glory, whom thou wast a Means of bringing thither, or who were the Means of bringing thee thither! What a pleasing refreshing Converse it will be in the heavenly Jerusalem, to tell one another there the most remarkable Stories of the Divine Love, and to receive a faithful particular Relation of the rare Passages of the Divine Providence, of which the good and virtuous have had Experience in all Ages of the World! How kindly and sweetly thou shalt converse with others, when all Corruptions on all sides shall be removed, your Judgements and Affections united, and your Dispositions exactly suited! How contented and satisfied you shall there be, where you shall live absolutely free from all manner of Injury, Envy, Strangeness, Suspicion, Uncharitableness: Where all the Inhabitants shall always live (as 
[o] See D. Patrick's Par. of the Pilgr. p. 92, 93, 94.  one describes that State) in a rapturous Love of God, and a most passionate Love of one another: Where every one will be loving, and every one will be lovely: Where every one will love others as much as they deserve, or desire; and look for no other Retribution but a Reciprocation of Love: and where all shall rejoice, not only in their own Salvation, but in the Glory and Blessedness of others, as if it were all their own! Consider that hereafter thou shalt be so pleased with the Place thou shalt be in, and satisfied with the Company thou shalt be with, that thou shalt say in the State of Glorification, 
* Mat. 17 4.  as Peter did in the Transfiguration, Lord, it is good for me to be here: That as thy essential Happiness shall consist in the Fruition of God, the Chiefest Good; so, that thy concomitant, circumstantial, accidental Joys will consist in the beauteous Place, and the holy Company thou shalt enjoy: But yet 
[p] Dr. Jackson, 3 vol. p. 508.  that either the Place, or Society of Saints and Angels, can add or confer any Thing to thy Happiness, proceeds from God's special Presence in both.  
This Meditation will invite and provoke thee, to make it thy diligent constant Care here upon Earth to fit and prepare thyself for the future Enjoyment of the most holy and blessed Company in the heavenly Glory: To get a Spirit suitable both to the Company and Employment of Heaven: To mortify thy unruly Lusts, and to moderate those violent boisterous Passions, which would cause a kind of Hell in Heaven, and make thee not only restless and uneasy in thyself, but apt and prone to trouble others and to disturb the Peace of that blessed Place: To labour to become truly holy, and so to be meet for the heavenly Society: Remembering and considering, that scandalous, unholy, disorderly Persons, are by the Divine Ordination to 
* Mat. 18.17. 1 Cor. 5.5, 11. Rom 16.17.  be excluded from the Communion of Saints even here below, to be shut out from the Sacrament of the Lord's Supper, to be denied the Benefit and Comfort of brotherly Society, and Chistian familiar Converse: And that if by Scandal, and Practice of open Wickedness, thou shouldst render thyself unfit for present Fellowship and Communion with the Saints, thou wouldst surely prove much more unmeet for their perfectly pure and unspotted Society in Heaven hereafter.  
And this will cause thee to keep Company, and to hold Communion with the Saints here, that thou mayest be fit to enjoy blessed Communion with them hereafter: To shun and avoid the Company of the Wicked, as a kind of Hell here upon Earth; to count their unavoidable Neighbourhood a daily Trouble and an heavy Burden to thee: And if any truly Godly live in the Place where thou dwellest, to find them out, and to prize and improve them to the utmost: To sort and suit thyself with those now, whom thou wouldst desire to be ranked with and gathered to another Day: To sack to live with those here, whom thou wouldst earnestly wish to live withal hereafter: To make account, that now to live among the Good, to converse with regenerate sanctified Persons, and real spiritual experimental Christians; and to enjoy God in his People, and Christ in his Members; that this is a great Happiness, and a little Image of Heaven: To use such reasoning as this with thyself; Should I hate or decline the Communion of Saints here, what should I do in Heaven at last, where next to the Fruition and Enjoyment of God in Glory, the best Entertainment will be the Company and Society of blessed and glorified Saints to all Eternity? This would keep thee from sitting upon Thorns, when thou art in Company with gracious Persons, with serious savoury Christians, and wishing thou wert well rid of thy Trouble; and would cause thy Heart to spring and leap within thee, to see the Face, and hear the Discourse, and enjoy the Converse and profitable Company of the truly Godly: It would direct thee to choose and use such Company all thy Life long, that when thou diest, (as Dr. Preston said of himself upon his Deathbed) thou mayest only change thy Place, and not thy Company. This would help thee to labour that God may now dwell in thee, that hereafter thou mayest dwell with him: That Christ may now dwell in thy Heart by Faith, that thou at last mayest dwell with Christ in Glory: To have at present Fellowship with the Father, and with his Son Jesus Christ, and with those who have the Image of God and Christ stamped upon them, the Beauty of Holiness and the Glory of Heaven shining in them; to have thy Soul sympathise, and thy Heart harmonise with them, and thy Affections closely embrace them, and freely run out to them; to love and rejoice to meet and confer with them here, that thou mayest be fit to meet their Persons, and to enjoy their holy Company and happy Society in the heavenly Glory hereafter.  
6. And lastly; Love and delight to enlarge thy Thoughts in the frequent Meditation of the Vninterruption, Perpetuity and Eternity of this blessed State: To sit down and consider, that thou hast the Promise of eternal Life, eternal Salvation, eternal Glory, a continuing City, an everlasting Habitation, a House eternal in the Heavens, an Inheritance incorruptible, an everlasting Kingdom, a Crown of Glory that fadeth not away: That, if thou art a righteous Person, thou shalt be ever with the Lord, and as a Son abide in thy heavenly Father's House for ever, and reign in the Kingdom of thy Father for ever and ever; that thou shalt be a Pillar in the Temple of thy God, and go no more out: That if once thou interest in, thou canst never pass out of that State of Bliss: that the Eternity of thy Felicity, will be the Compleatment of thy Happiness: That there will be no fear of ever losing or relinquishing thy pleasant Possession: That to admit any such Thought, would be a lessening and diminishing, a souring and embittering the Joys and Delights of that blessed State, and a kind of Hell even in Heaven itself: That therefore in Heaven thou shalt surely live an immortal Life of endless Love, and continual Joy, and perpetual Praise.  
This Meditation will sweetly constrain thee, to labour earnestly to become meet to enjoy a Perpetuity and Eternity of perfect and consummate heavenly Felicity.  
'Twill make thee mindful to lay the Foundation of Life eternal in thyself here in this World; to pass from Death to Life even in this Life; to get the Seed of eternal Life here; Grace, the Seed of Glory: to get eternal Life initial, that thou mayest be sit for eternal Life perfectional: To obtain the good Beginnings of Life everlasting, as an earnest in this Life of that which is to follow, and a good Preparation for Life everlasting to be conferred in the World to come: To begin by Grace to live here, that thou mayest be fit to live eternally in Glory hereafter.  
And this Meditation will engage thee to give God here thy whole remaining Time, that thou mayest be fit to enjoy his blessed Eternity: To be careful that there be no voluntary Intercision or Interruption of thy Obedience; To endeavour to serve God in Holiness and Righteousness before him, 
* Luke 1.75.  all the Days of thy Life; without any wilful departing, backsliding, withdrawing, declining, or moral discontinuance of thy holy and religious walking with him, by gross Neglect of what thou oughtest to do, or by doing the contrary to thy Duty. This will incline thee to deal with God, as thou wouldst that he should deal with thee; and move thee to say thus to thyself; Would I have God give me Admission into Heaven, and afford me only a Taste of Happiness, and then presently put an end to those transporting ravishing Joys, and ere long annihilate me, or at least turn me quite out of Paradise, and for ever deprive me of that joyful, blissful State and Place, and thrust me into far a meaner and lower Condition; Would I be well contented with this? If not; why then let me not only enter into God's Service, but continue therein to my Life's End. If I expect a perfect perpetual Happiness from God, is it sit and reasonable, that I should give God a broken, imperfect, flitting, inconstant Obedience? Would I have God's Goodness last for ever? then let not my Goodness be as a 
* Hos 6.4.  Morning-cloud, and go away as the early Dew: Let not me be off and on with God: Let not me serve him by Fits and Starts, but let my Heart stand always bend for God, and let me perform a constant Course of Obedience to him: Let me not only enter into the Race, and run for a Spurt; and then sit down, or start aside, and fly out of the Way; but let me here hold out to the End, or I shall be unfit for an endless Felicity in another and better World.  
The Consideration of all that has been spoken, both in general and particular, of the glorious Happiness of Heaven, will be of further Use and Advantage to thee, as to the Redemption of thy Time, in several respects: for,  

(1.) 'Twill hearten and encourage thee to do and suffer any thing for God.  
(2.) 'Twill help and enable thee to answer and oppose the fair and furious Temptations of Satan.  
(3.) To live in an holy Contempt of this present World; and in the serious, real, visible Exercise of constant heavenly-mindedness.  
(4.) And lastly; To live in delightful fore-thoughts and fore-tastes of the Glory to come.   
(1.) The foregoing Meditations of a perfect, heavenly, glorious Reward, will quicken and strengthen, hearten and encourage thee to do and suffer any thing for God.  
[1.] The serious frequent Consideration of a perfect State of heavenly Glory, will ammate and encourage thee to lay out thyself to the utmost for God, and to act vigorously in the performance of thy Daty, in this State of Probation, in which thou art placed in this lower World.  
All the forementioned Particulars of this Reward, will be so many Cords to bind thee to thy Duty; and as so many Magnctical Hocks, to draw thee to Obedience. Thou wilt up and be doing, upon this Consideration, that there is enough to be gotten by well doing; Thou wi●t 
* Col. 3.23, 24.  hearty serve the Lord Christ, that Christ that died for thee, of whom thou knowest thou shalt receive the Reward of the Inheritance; who hath promised a Reward to the Gift of a 
† Mat. 10.42.  Cup of cold Water only, and therefore will undoubtedly give a great Reward to a constant course of sincere Obedience. Thou wilt besorward to do any thing 
* Col. 1.5.  for the Hope that is laid up for thee in Heaven; considering, that all thy good Duties and faithful Performances shall be 
† 1 Pet. 1.7.  found unto Praise, and Honour, and Glory, at the appearing of Jesus Christ.  
The deep Thoughts of the heavenly Glory, will render the Duties of Religion easy to thee. The Meditation of an everlasting heavenly Rest, will facilitate the Yoke, and lighten the Burden of Christ to thee. The Greatness of thy Reward will lessen and take off the Difficulty of thy Labour. Thou wilt surely think no Task, no Duty, no Diligence, no Care, no Cost, no Pains too much to get to Heaven, which at last will fully make amends for all. Thou wilt strive to do thy best in all thou dost, because, as Apelles said of his great Care in drawing a very curious Picture, Pingo Aeternitati, I limn for Eternity; so, whatever thou dost, thou dost for Glory, Honour, Immortality, a blessed Eternity.  
If by the Eternity of thy Felicity, were meant only an Aevum of very long Duration; yet it would seem a weighty Motive to any considering rational Man, to engage him to Godliness and Christianity, and to oblige him to Industry and Activity: But when the Gospel-revelation does give thee Assurance of the Perpotuity, and endless Duration of this Felicity; the due Consideration of so great and infinite a Reward, will have a more forcible powerful Influence upon thee. It greatly raised, and much affected David's Heart, to be able to say to God, 
‖ 2 Sam. 7.19.  thou hast spoken of thy Servant's House for a great while to come; How then is it likely to spirit and encourage thee, to consider that God has spoken of an heavenly Happiness to be bestowed upon thee, that shall last as long as Eternity itself, that shall last as long as God himself?  
[2.] The serious Thoughts of a perfect heavenly State of eternal Bliss, will quicken and encourage thee not only to do, but to 
[q] Nihil crus sentit in nervo, quando anmus est in coel. Tertul.  suffer any thing for God and Christ and the Gospel: to choose 
* Heb. 11.25, 26.  with Moses rather to suffer Affliction with the People of God, than to enjoy the Pleasures of Sin for a Season; esteeming the Reproach of Christ (or, for Christ) far greater Riches than any Worldly Treasures out of a respect unto the Recompense of the Reward: And, with Christ, for 
† & 12.2.  the Joy that is set before thee, to endure the Cross, and despise the Shame: 
‖ 1 Pet. 4.13.  To rejoice to be a Partaker of Christ's Sufferings, that when his Glory shall be revealed, thou mayest be glad also with exceeding Joy: To be ready to 
(*) Heb. 10.34, 35, 36.  take joyfully the spoiling of thy Goods, knowing in thyself that thou hast in Heaven a better and an enduring Substance. But of this I shall speak more under the next Head. That is the first; The serious Consideration and earnest Expectation of a vast and ample Reward in Heaven, will encourage and enable thee not only to do but to suffer for Christ Jesus.  
(2.) The Consideration of a future perfect heavenly Happiness, will help and enable thee to resist and repel both the fair and furious Temptations of Satan. By Meditation put on for an Helmet the Hope of Salvation, and that will defend thee against the Assault, and will ward off the Blows of the Devil. It will,  
[1.] Enable thee to answer and oppose the subtle and powerful Temptations of Satan, when he fairly promises any pleasing Good to thee. The consideration of what God offers thee, will make thee reject and disdain whatever Satan for the present proffers thee; because he can make no proffer valuable and considerable, equal and answerable to what God has made in the Gospel to thee. This Sun will presently put out the Light of all his twinkling Stars. As Saul said to his Servants, to keep them from falling away to David, 
* 1 Sam. 22.7.  Will the Son of Jesse give every one of you Fields, and Vineyards, and make you all Captains of thousands, and Captains of hundreds? So thou wilt say to thy considering self, are the Devil and the World able to afford me those Honours and Dignities, Riches and Treasures, Delights and Pleasures, and to entertain me with such a Paradise as God hath prepared for me, and promised to me? Are the Devil, and the World, and all the Pleasures of Sin, which are slight, and short, and last but for a Season, ever able to make me amends, if I make a refusal of God's Kindness? Are they ever able to countervail, and make up the Loss of God, and Christ, and the heavenly Kingdom to me? What's all the outward Splendour and Glory of this World, to the incomparable unconceivable Glory of Heaven? What are these Meats and Drinks here below, to the celestial Food, and the full Satisfaction of all my spiritual Desires? What signify all the filthy impure Pleasures here, to the Enjoyment of the Society of immaculate Angels, and the glorious Presence of the immaculate Lamb hereafter? How are all the Pleasures of Sin, put in the Balance against the Joys of Heaven, but as a Feather against a Mountain? How poor and beggarly are all the Riches on Earth, to the vast and sure Treasures laid up for me in Heaven? How mean a Cottage, what a very Dunghill is the most sumptuous Building, and stately Habitation here, to the beautiful, spacious, glorious, heavenly Palace? What vile Weeds, and sorry Rags, are the costliest Garments and richest Apparel here, to the white Ornaments, and glorious Robes of Saints triumphant in Heaven? How contemptible and despicable is all Honour with Men, in comparison or Honour with God and Angels? any secular Preferment, and worldly Power, in respect of the heavenly Crown and Kingdom? What Invitation or Inducement is this carnal Company to me, that I should so covet and fond embrace their Society, to the Loss and Forfeiture of all blessed Fellowship with God and Christ, with Saints and Angels to all Eternity? Shall I ever become such a mere Bedlam and humane Beast, as to slight and undervalue a perfect State of heavenly Glory and to place my Happiness in Sensuality and Flesh-pleasing? Further,  
[2.] The Meditation of the high and heavenly Felicity and Glory, will serve to counterpoise the heaviest Temptation, when Satan or his Initruments shall terribly tempt thee, and sharply assault thee, by threatening any great and grievous Evil to thee. If Satan threaten thee with Persecution, with the Loss of thy Estate, or of temporal Life itself; this will instruct thee to tell him what Christ himself hath told thee, that 
* Mat. 5.10, 11, 12  Blessed are they which are persecuted for Righteousness sake, for theirs is the Kingdom of Heaven: That blessed art thou when Men shall revile thee, and persecute thee, and shall say all manner of evil against thee falsely for Christ's sake; that then thou must rejoice, and be exceeding glad, for great is thy Reward in Heaven: That 
† & 19.29.  every one that hath forsaken Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands for Christ's Name's sake, shall receive an hundred-fold, and shall inherit everlasting Life: That 
‖ & 16.25.  whosoever will save his Life, shall lose it: and whosoever will lose his Life for Christ's sake, shall find it. It will enable thee to tell the Devil, what the great Apostle of Christ has told thee; That 
(*) 2 Tim 2.12.  if thou sufferest, thou shalt also reign with Christ, and be glorified with him: but if thou deniest him, he also will deny thee: That thou 
(†) Rom. 8.17, 18.  reckonest, that the Sufferings of this present Time are not worthy to be compared with the Glory which shall be revealed in thee: That thy 
(‖) 2 Cor. 4.17.  light Affliction, which is but for a Moment, not only worketh, but 
[*] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  worketh out for thee a far more exceeding and eternal Weight of Glory. This will cause thee to be 
[†] Phil. 1.28.  in nothing terrified by thy Adversaries (the Agents of Satan, and Instruments of the Devil:) which is to them an evident Token of Perdition, but to thee of Salvation, and that of God. The Consideration of a sure, full, everlasting, heavenly Reward, will keep thee from sticking at any Suffering. Satan can never terrisy and dishearten thee with the Fear of Death, or temporal Torments; but thou wilt be able patiently to endure, and cheerfully to go through any Suffering, if thou dost but weigh the Recompense of Reward, and well consider, that eternal Salvation will richly compensate the suffering Christian. That is the second Advantage of the  Meditations; The Consideration of a perfect State of heavenly Glory, will help and enable thee to resist and repel the taking, or terrible, the flattering, or affrighting Temptations of Satan.  
(3.) The due Consideration of a perfect State of heavenly Glory, will enable thee to live in an holy Contempt of this present World, and in the serious, real, visible Exercise of constant heavenly-mindedness.  
[1.] The often renewed Thoughts of a future perfect heavenly Happiness, will effectually provoke thee to live in a manifest, rational, holy Contempt of all external and earthly Things; and in quiet Contentment with what Share and Allowance God allots and affords thee of outward Comforts and Accommodations here in this World.  
'Twill cause thee to slight and undervalue the Things of the World, which God in the Gospel has so disgraced and disparaged; To despise and contemn them in thy Judgement, Affections, Speeches, Actions, in comparison of the nobler, richer Things to be enjoyed in the other World. The raised Thoughts of a celestial Happiness, will teach thee to take all sublunary Glory for a Shadow, or a Dream; and move thee to complain of the World's Dotage in the pathetical Words of that divine Poet, 

[r] Herb. Poems, Dotage.  But Oh the Folly of distracted Men,  
Who Griefs in earnest, Joys in jest pursue;  
Preferring, like brute Beasts, a loathsome Den  
Before a Court, even that above so clear,  
Where are no Sorrows, but Delights more true  
Than Miseries are here!   
These Thoughts will preserve thee from being so foolish as to mind Baubles, and to follow after Butterflies: from being excessively fond and greedy of a tickling, transient Pleasure; from catching earnestly at a Vapour, a Puff of Honour; from stooping low to a base and filthy Clod of Earth; from striving over-eagerly for any of this World's Goods, which thou must certainly soon part with, and which if thou couldst hold never so fast, and keep never so long, thou couldst find no solid, real, rational Happiness in: From envying those that have 
* Ps. 7.14.  their Portion in this Life: And will cause thee to dread the Thoughts 
† Luke 16.25.  of receiving thy good Things, 
‖ & 6.24.  thy Consolation here: To tremble to think of going shortly out of this World, and leaving all thou hast behind thee, and of having nothing at all that is truly good to reap and receive in another World. The Meditation of heavenly Provisions and Enjoyments, will wean and loosen thy Heart from, deaden and disaffect it to the drossy or kexy Things of this base and dull Earth, which are wholly unworthy of the choice Affections of thy heavenborn Soul. It will direct thee to use this World, as if thou didst not use it; to use earthly Things, but not to mind them, nor with thy whole Heart to desire them, nor to place thy Happiness in them, nor to dull thy Appetite to heavenly Things by them.  
To consider seriously, that God has provided such Riches and Treasures in another World for thee, this is a likely Means to free thee from affecting inordinately Worldly Greatness, and to moderate thy Desires and Endeavours after earthly Things; to enable thee to live without them, to live above them, to have thy Conversation here without Covetousness, and to be content with such Things as thou hast in thy Passage and Way to Heaven, since Heaven will make up all at last: Reckoning with thyself, that the Discontent of thy Life would be a kind of rude Blasphemy against Heaven; a pronouncing and proclaiming of all the promised Glory of Heaven, what Solomon does of all earthly Glory, that this also is Vanity: A telling all the World, that thou verily thinkest, either there is no Heaven at all, or that Heaven is not enough to satisfy thee. The fixed Thoughts of a promised heavenly Reward, will serve to confirm and establish thy Heart against worldly excessive Fears, and Cares, and immoderate Labours for outward and earthly Things; and will prompt thee to argue thus with thyself; Why should I fear the Loss of any Thing here in this World, when it is my Father's good Pleasure to give me a Kingdom? and why should I doubt of earthly Necessaries, when God has allotted and apportioned an heavenly Kingdom to me? If he hath promised me an heavenly Kingdom, he won't withhold such temporal Supplies as are necessary for me in my present Pilgrimage: And what need I cark and care, labour and sweat, toil and trouble myself for mere Vnnecessaries, and vain and hurtful Superfluities?  
[2.] The Meditation of a perfect heavenly Happiness, will help thee to live in the serious real visible Exercise of constant heavenly-mindedness; to seek, and care for, to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 3.1, 2.  savour, and set thy Affections on Things above; to have thy Soul, like the Flame of a Candle, always aspiring upward; to live by Faith; to affect the Kingdom of Heaven (which the primitive Christians had so much in their Hearts and Tongues, that the Heathen 
[s] Just. Mart. Apol. 2. ad Antonium.  suspected they affected Caesar's Empire) To desire a better, that is, an heavenly Country, and to look for a City which has Foundations, whose Builder and Maker is God; To have thy Conversation in Heaven; to lead and frame thy Life according to heavenly Rules and Patterns, To order and to judge of every thing with respect had to these heavenly Things; To be so taken with their Beauty and Excellency, Sweetness and Pleasantness, as to thirst after them with an unsatiable Desire, and to refer every thing to the obtainment of them.  
(4.) And lastly. If God hath wrought such due and requisite Qualifications in thee, as may fit and prepare thee for an heavenly State; thy Meditation then of a perfect State of heavenly Happiness, will provoke thee to live in daily thankful, delightful Fore-thoughts, and sweet refreshing comfortable Foretastes of a perfect State of heavenly Glory, and blessed celestial Immortality. It will invite, and constrain thee to think and speak well of God and Religion; to laud and magnify the Divine Munisicence, to admire and extol the Bounty of God, who sweetly and kindly allures thee to Piety by a most ample and inestimable Reward; and engages to give thee such great Wages for so little Work, eternal Life for the Labour and Service of a few Years; an exceeding eternal weight of Glory for such small Pains spent in a short Race; who, though thou mayest sometimes start aside, or stumble in the Way, yet will not deny thee thy Reward, nor lessen thy Crown; but, if thou dost thy best, will reward thy Sincerity largely and liberally, and will abundantly recompense the very meanest faithful Performance, the giving but a Cup of cold Water in the Name of a Disciple. It will excite thee to give thanks to God, who hath begotten thee again to a lively Hope, and made thee very rich in Hope. It will enable thee to live comfortably, and walk cheerfully, as an Heir of the Promises, an Heir of the Grace of Life, of eternal Life or Glory, which will be bestowed by the free Grace and Favour of God: To rejoice with Joy unspeakable, and full of Glory; as one whose Name is written in Heaven, and that hast a Mansion prepared by Christ in Heaven for thee: To rejoice and be exceeding glad, to consider that great is thy Reward in Heaven: To rejoice in the first Fruits of the Spirit, in the earnest of the Spirit, which is the earnest of thy Inheritance, given by God as a Pledge, or first part of Payment of that Inheritance which he hath destined to thee: To sit down, and express and vent thy Thoughts in the feeling affectionate words of the forecited sweet Singer, 

[t] Herb. Poem, The Glance.  If thy first glance so powerful be,  
A Mirth but opened, and sealed up again;  
What wonders shall we feel, when we shall see  
Thy full-eyed Love!  
When thou shalt look us out of pain,  
And one Aspect of thine spend in Delight  
More than a thousand Suns disburse in Light  
In Heaven above!   
If thou shalt use to think much of Heaven, thou wilt rejoice in that Sight which thou gettest of God and Christ here, as a real Pledge of a clearer Vision, and nearer Fruition of God and Christ hereafter: Thou wilt rejoice in that Communion which thou holdest with the Saints in the Church here, as an earnest and assurance of thy Fellowship with them in the heavenly Glory hereafter: Thou wilt delight in that measure of spiritual Knowledge, and those Beginnings of eternal Life thou attainest here, as Tokens and Pledges of a perfection of Knowledge, a perfection of Life eternal to be received and enjoyed hereafter: Thy thankful, cheerful Life will answer the Reward, the Riches, the Crown, the Kingdom, which God hath plainly promised thee, and given a sure Earnest, and certain Pledge of to thee.   

The last of the four last Things proposed as the subject Matter of Meditation in order to the right Redemption of Time.  
Let 
[a] Read Mr. Bolton of Hell, in his 4 last things: And Mr. Richard Adams' serm. of Hell, in the M. E. at St. G.  Hell and its Torments be the Subject of thy solemn and frequent Meditation, which will be of great Use and Advantage to thee, for preventing the misspending, and promoting the right redeeming of thy Time.  
Hope of Heaven, and Fear of Hell, are the great Engines apt to turn about our Wills, and the forcible Spring of all our Actions; and nothing so strongly affects as Fear: And we have need enough in this present State to get every Affection wrought upon, and to use all possible Motives with ourselves for the furthering and promoting the Salvation of our Souls. And therefore surely she was overhasty, and acted rashly, that ran about the City with a Brand of Fire in one Hand, and a Bottle of Water in the other, and said, her business was to set Heaven on fire with the one, and to quench Hell-slames with the other, that there might be neither of them left, only pure Love to move and incite her Piety. The devout St. Bernard puts us upon a wiser and better Course; 
[b] Descendamus in insernum viventes ne defcendamus mori●ntes.  Let us go into Hell by Meditation, while we live, says he, that we may not go into Hell when we die.  
Seriously consider, that if thou shouldst prove a final impenitent Sinner; when thy Soul shall quit the Tabernacle of thy Body, it shall pass immediately into a State of Misery, and dwell in the Region of Devils, and of evil discontented Spirits; and that thou shalt be raised at the last Day to the 
* joh. 5.29.  Resurrection of Damnation, to 
† Dan. 12.2.  Shame and everlasting Contempt; be raised, as a Malefactor is fetched out of Prison, to appear in Judgement first, and then to be had to the Place of Execution: be raised, though thou wouldst 
[c] Malunt extingui penitus, quàm ad supplicia reparari. Minucius Fel. p. 84.  rather choose to be annihilated, than to be restored and raised again to Punishment.  
That then thou shalt be ranked among the Goats on the 
* Mat. 25.41.  left Hand, and sentenced to 
* Mat. 25.41.  departed: That then thou shalt be excluded, and banished from the Face and Favour, the comfortable 
† 2 Thess 1.9.  Presence, and blessed Enjoyment of God and Christ in Glory. That thou shalt suffer the Loss of all thy outward and earthly Enjoyments; have impetuous Desires after terrene and sensual Things still remaining, and yet want the Objects which should suit and satisfy, please and gratify those Desires: But that thy greatest Punishment shall consist in the Loss of God and Christ, and of all real substantial Good, by the Loss of God and Christ, the chiefest Good.  
Consider further; That thou shalt be forced to departed from Christ into Hell-fire; not a purging, but plaguing; not a purifying, but tormenting Fire: That it will be no small Pain, that will arise from an acute Feeling and lively Sense of the unutterable Losses, and unrecoverable Damages thou shalt then sustain by reason of thy Sin; from a quick and terrible Apprehension that thou art bereft of God, forsaken of Christ, and utterly deprived of all the glorious Good that was so fairly offered to thee; and from the sad Consideration, that they whom thou didst despise and vilify, and trample on here on Earth, and account the very Off-scouring of the World, are at last possessed and made Partakers of that blissful State which thou findest thyself deprived of: As it heightened and aggravated Dives' Misery, to behold Lazarus in Abraham's Bosom.  
But well consider, That this will not be all; but that there shall be a real Presence of all Evil, as well as a privation of all Good: That as all the Members of thy Body, and Powers of thy Soul, have been Weapons of Unrighteousness, so thou shalt be punished in all the Parts of thy Body, and Faculties of thy Soul; which then shall be made more capable of Torment, and shall suffer-Pain without any Diversion or Intermission, Mitigation or Relaxation at all, finding 
* Rev. 14.11.  no Rest day nor night: That then thou shalt be filled with Horror of Conscience, troubled and vexed to think and consider, that all the Torments thou indurest are sent in Vengeance, and inflicted by Divine Justice by way of Punishment for thy wilful Faults, and voluntary Crimes, and according to the measure of them.  
And think again; That as thou shalt suffer variety of Punishment, Punishment of Loss, and Punishment of Sense; so thou shalt undergo extremity of Torment: That thou shalt be forced to departed into Fire, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 25.41.  the Fire, emphatically; which whether it shall be material, or metaphorical, speaks the sharpness and severity of thy Torment. That thou shalt be cast into Fire prepared; suffer a contrived Punishment, that falls under the solemnity of a Preparation: Prepared by God, the wise and just Lord and Judge: For the Devil and his Angels: A great and inevitable Punishment; such as the Devils must suffer, and such as thou must suffer with the Devils: That if thou servest the Devil here, thou must dwell with him in Hell-fire.  
And if it be so great an Affliction to the People of God, who have a true Sense and a right Judgement of Things, to be necessitated to live among 
* Ps. 120.5.  the Wicked here in this World; Think then what a grievous Misery it will be to thee, when thy Eyes are opened in Hell, to see thyself under a necessity of dwelling continually with the Devils, and cursed Fiends of Hell.  
Think how it would 
[d] Shepherd's S C. p 95.  scare thee almost out of thy wits, to have the Devil frequently appear to thee here; and what Horror then shall fill thy Soul, when thou shalt be banished from the Face of God, and Presence of Christ, and from Angel's Society, and be joined in Fellowship with the Devil and his Angels; be shut up in the darkest Den with that roaring Lion, and be chained with the Devil in fiery Fetters.  
Nor will it at all relieve thee, to have Companions in all thy Pain and Distress in Hell; But the more there be that shall suffer with thee there, the less ease and comfort shalt thou enjoy: for (as 
[e] Dr. Jackson, 3 vol. p. 495.  one of profound Judgement well observes) there will be no Concord or Consort there, nothing but perpetual Discord, which is always so much the greater, by how much the Parties discording are more in number: It being a Thing too well known, that to live in continual Discord, though but with some few, is a kind of Hell here upon Earth.  
Think yet further; That thy Punishment in Hell will be perpetual, thy Torments be endless, as well as easeless; thy 
† Mat. 25.41, 46. & 3.12.  Fire everlasting, and unquenchable: That thou shalt be 
* Rev. 20.10.  tormented in the Lake of Fire and Brimstone, day and night, for ever and ever: That if it were possible for one Eternity to be spent, for one ever to expire and come to an End, there should be another ever for thee to be tormented in: That in Hell 
† Mark 9.44, 46, 48.  thy Worm shall never die: That thou shalt be punished with 
‖ 2 Thess 1.9.  everlasting Destruction from the Presence of the Lord: That thou shalt be destroyed in a moral, not in a natural Sense: That thy Essence and Being shall be everlastingly preserved; but thou shalt be everlastingly deprived of God, and Glory, and of all that makes to thy well-being; and everlastingly afflicted and punished with all that tends to thy ill-being: That as Nero refused to put 
[f] Philostr. in vi●a Apoll. Tyanaei.  Apollonius to Death, who was very desirous to die, because he would not so far gratify him; And as Tiberius Caesar, when a certain Offender petitioned him to hasten his Punishment, retured this Answer, 
[g] Suetonius l. 3. c. 6.  Nondum tecum redii in gratiam; Stay, Sir, you and I are not Friends yet: So, if thou provest a damned Person, that God won't be moved by all thy entreaty to grant a quick and speedy Dispatch to thee, nor after 
[h] 
See Mr. Bolton's 4 last Things p. 107, 108, 109, 110.  
If thou hadst an Head as big as Archimedes, and couldst tell how many Atoms of Dust we●e in the Globe of the Earth; yet think that such a vast number is but as one little Atom in compare with those endless Sorrows and those endless Joys.— Let this be thy Impress, or Motto, let this be writ upon the min● that a learned man writes upon all his Books, Aetern●tatem cogita, Think of Eternity. (Johan. Meursius') D. Patrick's Diu. Arithm p. 40, 41.   thousands and millions of Years spent in Torments, yield to let thee die at last: And that the Eternity of thy Torments, will be the Hell of Hell, and the very Sting of the second Death; That the Eternity both of Loss and Sense will even break the very Heart of thee.  
If good Men here do grieve and mourn, when God withdraws and absents himself but for a Moment from them; Think then how lamentably and intolerably it will perplex and punish thee, to be made sensible hereafter, that God will hid his Face from thee for ever. That if here thou art unable to bear a tedious Fit of the Toothache, Headache, Colic, Gout, or Stone; what than thou wilt do to endure those achings of Heart, and wounds of Spirit, and convulsions of Conscience, and complicated torments of Soul and Body, which will be the Portion of damned Persons to eternal Ages. And if it be so sad a Misery for any to be burnt to Death here; Think then how incomparably greater a Misery it will be, to be always burning and frying in Hell, and yet never to be burnt to Death there. Nay, if here to lie long on a Bed of Down, or on a Bed of Roses, and not once to rise in several Years together, would prove a grievous sore Trouble and heavy Affliction; what an overwhelming Thought is this then of lying in Flames to all Eternity?  
Consider here, that so great is the Folly of Man's Mind, and the Hardness of his Heart, and the Power of present sensual Allurements, that 
[i] See Baxter's Reas. of the Christ. Rel. p. 171.  nothing less than the Threatening of an endless Misery was an apt and sit Instrument of God's ruling and governing the World: That Men would not have been sufficiently awed, and effectually restrained and deterred from Sin, and kept in order and obedience, if God had not intimated and foretold that the obstinate Sinner shall certainly suffer perpetual Punishment in another World. That it is too evident, that the Denunciation even of eternal Pain, and infinite Torment, does 
[k] Id. ib. p. 164, 170.  not move and sway the greatest part of Men; and therefore that the Threatening of mere Annihilation or of some lighter and shorter Punishment would surely have less prevailed and wrought upon the World. And now, when everlasting Punishment is plainly threatened, that the just and holy Lawgiver doth not intent to affright thee with a Lie, or with an uncertainty: That his Threatening is not like the prediction of an Almanac; It may be so, it may be not; But that he meaneth really to execute and inflict the Penalty of eternal Punishment upon thee, in case of thy final Impenitency and Disobedience.  
Consider moreover; That thy Punishment will be 
[l] How the infinity of Punishment is answerable to the infinity of the Fault; see Barontus de peccato Mortal & Vent 〈◊〉, § 6. part. 2.  justly and deservedly everlasting, if now thou sinnest with a 
[m] Deus punit nos in aeterno suo, quta nes peccanites in aeferno nostro.  Mind, and Will, and Disposition to sin to Eternity, and wouldst sin on for ever here, and persevere in eternal Contumacy, without end or term, if God should not break off the course of thy Sins, by putting a Period to thy Days.  
That thy eternal Torment will be reasonable and equitable, if now when Life and Death, an Eternity of Happiness and an Eternity of Misery are set before thee in this Time of thy Trial and Probation, thou art grossly wanting to thyself, 
[n] Vide Episcop. Resp. ad 64. quaest. qu. 62. p. 68  slightest and despisest eternal Happiness, and so puttest it away from thee for ever, and drawest wilfully eternal Misery upon thyself. If here thou closest with what is present, and lettest go what is future; (as that vile and wretched Cardinal did, who preferred his present part in Paris before his future part in Paradise;) hadst rather have any thing in possession, than never so much in reversion; and so greedily catchest at the present Pleasures of Sin for a season, and refusest the Favour of God, and the Joys and Blessendness of the World to come; thou hast nothing to complain of for thy Loss of Heaven, but thy own 
[o] See Dr. Jackson vol. 3. p. 496.  free Choice.  
And as for Pain of Sense, though thou dost not expressly choose it in its self, yet if thou choosest it implicitly in the causes of it; If now thou choosest that Sin to which such Torment is by the Law of God 
[p] See Baxier's Reas. of the Christ. Rel. p. 165, 169, 170.  annexed, and deliberately and resolvedly to the very last eagerly pursuest those sinful Pleasures and Profits, which God hath plainly told thee will be surely followed with no less than everlasting Torments; And takest 
[q] Paradise was created for man; the everlasting Fire was prepared for the Devil, and his Angels; But ungodly men with the Words and Works called it to them, Wisd. 1.16. committed a kind of ●iot upon Hell, invaded Lucifer's peculiar, and strive more vehemently for their portion in that Lake of Brimstone, endure more temporal hardship in their pass'age thither, than any Martyr in his fiery Chariot of Ascent toward Heaven: An the that take, such pains for it, is worthy to take his portion with it, to have that pay which he hath merited so dearly. Dr. Hammond, pract. Cat. see there p 412, 413 in 12.  as much or more pains in the ways of Sin to go to Hell, than would have served to get to Heaven; thou wilt have none to blame at last of Cruelty toward thee but thyself; no reason to cry out of the Divine Severity, when thou hast but the consequents of thy wilful choice: For God puts things to thy own Choice, and entreats thee to be careful to choose aright, and will at last only suffer thee to inherit thy own foolish option, and evil Choice, which here thou madest to thy eternal Ruin.  
Consider once more; That all Hell is not in another Life: That if thou be'st a wicked Person, thou hast an Argument within thee to convince thee that there is an Hell, when thy Conscience pains and gripes thee, and is too hot for thee: That the present secret Checks, and severe Rebukes of thy own Conscience, are an Emblem and Representation, and a kind of Anticipation of Hell Torments: That now thou livest even in the Suburbs of Hell: That thou feelest the 
[q] The Heathen feigned Prometheus his Liver to be continually gnawn upon by a Vulture or Cormorant without wasting the Substance of it, or deading its capacity of Pain.  Vulture preying betimes upon thee; the Worm crawling early in thy Bosom, and beginning to gnaw thee even in this Life: That thou hast an Aetna, or Vesuvius, at least some Sparks of the hellish Fire already kindled in thy own Breast; some prelibations and fore-tastes of those Vials of Wratth that are prepared and reserved for thee; some Drops let fall upon thee of that Ocean of Wrath that is likely at last to overwhelm thee: That thou carriest the Sulphur of Hell about thee, and thy Hell is already, even here upon Earth, begun within thee: That though thou be'st not actually in the very Place of Hell, yet thou knowest that eternal Woes are due to thee; and findest that this is a present Torment to thee, in the midst of thy greatest outward worldly Enjoyments; as a Person is scorched with a burning Fever, though he lie upon a Bed of Ivory, in a Chamber richly furnished and hung with the finest Tapestry, or adorned with rare and curious Pictures, and rendered as delightful and pleasant as can be.  
Call here to mind, how some that have been only singed by this Fire, and have had no more than the Smell thereof passing upon them; have been most rueful amazing Spectacles to all Beholders, through that Horror and Terror of Conscience, which was but an Image and Resemblance of Hell-Torments: And if the beginnings of these Sorrows be so dreadful here in this World, Consider how unsufferable than the full measure thereof will certainly be in the World to come.  
Think earnestly and often of these Things, and see how strangely they will operate with thee. 
[r] Fox Acts and Mon. 2 vol. p. 922, 923.  Mr. Bilney the Martyr did divers times in his Imprisonment put his Finger to the Flame of the Candle, to feel and try the Heat of the Fire before his Execution: Do thou by Meditation flash Hell-fire in thy own Face, and burn the Brimstone of Hell at thy own Nostrils: Use thyself to serious Thoughts of Hell: Sat down and consider, whether thou art able to bear those Torments, to dwell with that consuming Fire, to abide with those everlasting Burn. Pursue these Thoughts, and often renew and repeat these Considerations; and this is likely to startle and awaken thee, to rouse and raise thee out of thy carnal Security. Labour by Meditation to presentiate, and to reallize the intolerable Torments of Hell to thyself; and work the Thoughts of the Things forementioned upon thy Heart, until thou art suitably affected with them, and fully resolved to answer the Ends of the Threatening of them.  
Thy Meditation of Hell-torments will be apt to beget 
[s] Mr. Perkins would pronounce the Word Damn with such an Emphasis as left a doleful Echo in his Auditors Ears a good while after. Mr. Fuller in his Life, Holy State, p. 82.  stirring and lively Affections in thee: It will be useful to withhold or withdraw thee from Sin, which has such a dreadful Issue; To keep, or take thee off from living in such a course, wherein every Act is a step to Perdition: To restrain thee from great Sins especially. Thou wilt not choose to live without God in this World, for fear thou shouldst be forced to live without God in the other World. Thou wilt not dare to continue in wilful Ignorance, or Disobedience, considering that Christ will come 
* 2 Thess. 1.8, 9  in flaming Fire, to take Vengeance on them that know not God, and that obey not the Gospel of Christ. Thou wilt not give way to Unbelief, considering it is the damning Sin; Nor live and die in wilful Impenitency, lest thou perish eternally. Thou wilt not surely be boldly guilty of such open Profaneness and gross Impiety, as to bid God damn thee, damn thee Body and Soul; and the Devil take thee: Thou wilt never use such cursed Forms of Speech thyself; and wilt tremble to hear such horrid, and worse than hellish Words proceed from the Mouths of mad and desperate Sinners. Nor wilt thou offer to cherish and nourish hidden Hypocrisy; since Hell is prepared of purpose for Hypocrites, and the Punishment of Hypocrites is made the Standard of the Infernal Sufferings of other Sinners; whose 
* Mat. 24.51.  portion shall be appointed with Hypocrites. Thou wilt not indulge thyself in Sensuality and Voluptuousness, which has a terrible 
† Isa. 5.11, 12, 14.  Woe denounced against it: Thou wilt not destroy thy Soul for the Pampering of thy Body, lose fullness of Joy for the pleasing of a single Sense, rivers of Pleasures for a superfluous Cup of drink, Pleasures at God's Right Hand for evermore for the Pleasures of Sin which are but for a season, for a minute, for a moment. Thou wilt not take thy short Pleasure, to pay so dear as to suffer eternal Pain for it. Thou wilt not allow thyself in Intemperance; Nor venture to walk after the flesh in the Lust of Uncleanness, remembering that the Lord knoweth how to 
‖ 2 Pet. 2 9, 10.  reserve such Persons chief unto the Day of Judgement to be punished: And well knowing, 
(*) 1 Cor. 6.9, 10.  that neither Fornicators, nor Adulterers shall inherit the Kingdom of God. Thou wilt not burn in the fire of Lust, lest at last thou be'st scorched in the slames of Hell: Thou wilt set the Fire of Hell in opposition to the Fire of Lust, that the one may abate and put out the other. As it is storied of a virtuous Christian Woman, that being tempted and earnestly solicited to yield to commit Folly with a certain Wanton, who made profession of great Love to her, and how ready he was to do any thing for her sake. To convince him, and to deliver herself out of the Temptation, she straight requested this one thing of him, that he would hold the Tip of his Finger in the Flame of the Candle for one Quarter of an Hour: He shrunk, and wondered at the Proposition: But if you be loath, said she, at my desire to endure such Pain for a Quarter of an Hour; how can you expect that I for your pleasure should expose myself to suffer for Ever in Soul and Body the Wrath of God, and the eternal Flames of Hell-fire. Thou wilt resolve deliberately, and endeavour carefully to refrain bad Company. Whenever idle and evil Companions tempt thee, and say, Come, to thee; thou wilt be ready to think presently how Christ will say at Last Day, Depart from me. Thou wilt take heed of doing the Devil's Work, for fear of suffering the Devil's Punishment. Thou wilt have no Intimacy and Familiarity with the Devil now; thou wilt not give him heart-room, nor houseroom, lest thou be'st compelled to bear him company in Hell-fire for ever hereafter. Thou wilt by no means be of the Devil's Party, nor side and associate with the Ungodly, and so deserve to be kept and continued in that Society which was formerly chosen by thee, and acceptable to thee. Thou wilt also zealously flee Idolatry, and hate and abominate that Religion wherein the practice of gross Idolatry is made necessary; the Worshipping of Images, of Bread and Wine in the Eucharist, the Worshipping and Invocating of Saints and Angels; Considering, 
* 1 Cor. 6.9.  that Idolaters are of the Number of those that shall not inherit the Kingdom of God, but are appointed to have their 
† Rev. 21.8.  part in the Lake which burneth with Fire and Brimstone. Nor wilt thou fall inconsiderately into damnable Heresy, nor hold so grossly corrupt Opinions as may bring upon thee 
‖ 2 Pet. 2.1.  swift Destruction; nor be deluded to believe the Lies of Antichrist, to thy utter 
* 2 Thess. 2.10, 12.  perishing, and eternal undoing. Thou wilt abhor wilful Lying, to save thy Credit, or get Gain; and hate to set thy 
[t] Servum nolle mentiri nova religio est. Plaut.  Servants to tell Lies, to vend thy Wares, and put off thy Commodities. Thou wilt be loath by a gainful Lie to cheat thy Brother of Twelvepences, and to lose thy Soul by the bargain: remembering that Lying is a damnable Sin, and that 
† Rev. 21.8.  all Liars shall have their part in the Lake which burneth with Fire and Brimstone: which is the Second Death.  
Thou wilt be fearful of speaking any thing that looks like Detraction; still minding thyself, that 
‖ Rom. 1.29, 30, 32.  Whisperers and Backbiters are joined in the Catalogue with Haters of God, who are worthy of Death: And that he that 
(*) Ps. 15.1, 3.  Backbiteth with his Tongue, and taketh up a Reproach against his Neighbour, is not likely to dwell in God's holy City: That if thou shouldst prove such a Devil incarnate, thou wilt be fit to keep company perpetually with the Devil and his Angels: That if thy Tongue should here be so set on Fire of Hell, it would presage that without Repentance and Reformation it will surely be set on Fire in Hell.  
Thou wilt watch against the rising of rash Anger, which is a Sin that has Hell at the heels of it; and be careful to prevent its breaking out in Expression or Action; revolving in thy Mind that of thy Saviour; 
(†) Mat. 5.22.  Whosoever shall say, Thou Fool, to his Brother, shall be in danger of Hell-fire. Thou wilt dread the Thoughts of unfruitfulness under Means, having fixed and imprinted this in thy Mind, that 
* Mat. 3.10.  every Tree which bringeth not forth good Fruit is hewn down, and cast into the Fire: 
† & 11.23.  And that Capernaum, which was exalted unto Heaven by her enjoyment of special Means, was threatened for want of answerable Improvement to be brought down to Hell. Thou wilt not harden thy Heart in unmercifulness; pondering in thine Heart how Dives in Hell wanted the refreshment of a 
[u] Desiderabat guttam, quia non dedit micam. Aug.  Drop of Water, for refusing to give poor Lazarus the small comfort of a Crumb of Bread, when he himself fared so sumptuously, and feasted deliciously every Day. Thou wilt not be unmerciful in not giving; Nor in not forgiving; never forgetting how the wicked uncompassionate Servant in the Parable was delivered by his Lord to the Tormentors. Thou wilt strive and labour against sinful 
[w] Mr. Latimer having in a Sermon at Court in Henry the Eighth's days much displeased the King, he was commanded the next Lord's-Day to preach again, and make his Recantation: He coming prefaced to his Sermon with a kind of Dialogism in this manner; Hugh Latimer, Dost know to whom thou art this day to speak? to the high and mighty Monarch, that can take away thy Life if thou offend; therefore take heed how thou speakest a Word that may displease his Majesty: But (as recalling himself) Hugh, Hugh (says he) dost know from whom thou comest, and upon whose message thou art sent? even the great and mighty God, that is able to cast both Body and Soul into Hell-fire for ever; and therefore take heed to thyself, that thou deliver thy message faithfully; and so came to his Sermon; and what he had delivered the Day before, confirmed and urged with more vehemency than ever.— The King that day called for him,— and taking him off from his Knees, embraced him in his Arms, saying, he blessed God, that he had a Man in his Kingdom, that durst deal so plainly and faithfully with him. Mr. Newcomen's Serm, on Heb. 4.13. p. 37.  Fearfulness, and not be drawn to do any Evil, or omit any Good against clear and full Light of Conscience, for Fear of any outward Trouble or Danger; recollecting in thy Thoughts, that the 
‖ Rev 21.8.  Fearful shall have their part in the Lake which burneth with Fire and Brimstone. Thou wilt be ready 
(*) Mat. 10.28. Luke 12.5.  to set the Fear of God, and the Fear of Hell against all carnal Fear of Men, or of any temporal Evil whatsoever: As the Primitive Martyrs did; who when they were solicited by Heathen Emperors to sacrifice to their Idols, with these Arguments, That then they should save their Houses and Lands, and Liberties and Lives, but should otherwise lose all; They put off all with this Answer, 
[x] Da veniam, Imperator, tu carcerem minaris, ille gehennam.  Pardon us, O Emperor, you threaten a Prison to us, but God threatens Hell to us. So Biblis (as 
[y] Eccl. Hist. l. 5. c. 1.  Eusebius relates the Story) a Woman who having fainted before, and renounced her Profession of Christianity, out of fear of suffering Persecution, and being brought to the Place where the Christians Bodies were burnt to Ashes, that others might be drawn from their Profession by means of her expected public blasphemous Denial and Recantation; was, at the very Hour of Suffering, thoroughly awakened as out of a dead Sleep, by the sight of those Flames which were the Instruments of the Martyr's Torments, to consider the intolerable eternal Torture of Hell-fire, which she must unavoidably suffer, if she should dishonour Christ and his Religion, and asperse the innocent and unblameable Professors of it: And thus expelling the lesser Fear by the greater, and happily returning unto herself, she disappointed her Persecutors Expectation; and by being faithful unto Death obtained the Crown of a Martyr of Jesus, and animated others to endure the Cross with Christian Fortitude, and the Patience of the Saints. Fix thy Cogitations on the Infernal Flames, and this will make thee resolve and determine to choose rather to do, or suffer any thing here, than to suffer the sad and bitter Pains of Hell hereafter: Concluding, that the Pains and Difficulties of Duty, are no way comparable to the troublesome uneasy Condition, and piercing raging Pains of Hell: yea, that the Suffering of Martyrdom here, is a light Affliction to the dreadful Suffering of Hell-fire hereafter.  
The serious frequent Meditation of the exquisite Punishments, and dolorous Torments of Hell, will moreover powerfully persuade thee to be far from 
[z] De horribili eorum exitio admoniti fideles, praesentem illis sortem non invideant. Calv.  envying the greatest Prosperity of wicked Men; who shall one day change their present Felicity for extreme Want, and utmost Misery; lose the Presence of God and Christ, and the full Fruition of endless Pleasures in Heaven, and suffer an Eternity of distracting Pains, and racking heart-renting Torments in Hell, for a few bitter-sweet transient Pleasures here on Earth. Yea, this will help thee to bear any outward Affliction patiently, and quietly to accept of any temporal Punishment of thy Iniquity; considering, thou deservest Hell itself, and that all thy present Straits and Sufferings are nothing to the Wants and Losses, the Pains and Miseries of damned Persons. That eminent Pattern of Christian Patience, the holy 
[a] His Life among Mr. Clark's Lives of ten 'em. Diu. p. 178.  Mr. Jeremy Whitaker, did humbly adore God's Goodness in the midst of his sorest sharpest Sufferings, and violent, excruciating, racking and grinding Pains, which were caused and continued by a complication of acute Diseases, the Stone, Ulcer, Gangrene; and expressed himself with marvellous Meekness in such Words as these; Lord, thou givest me not occasion to have any hard Thoughts of thee. O who would not even in Burn have honourable Thoughts of God? Blessed be God, there is nothing of Hell in all this.  
Again; This will throughly awaken and quicken thee to take heed of beginning the Hell here, which will be completed and consummated hereafter: of being now of an hellish frame and temper of Mind: of departing from, and living without God and Christ; which is not only Man's Sin, but Misery; which is a very Hell upon Earth, and will be a great part of the future Hell: of contracting and strengthening vicious habits here, and of exposing thyself to the Misery that naturally arises from Sin; to the Rebukes and Upbraid of a guilty Conscience: Considering with thyself, that an hellish Temper and Disposition, if thou livest and diest in that Condition, will surely continue and be confirmed in the other World; and that an hellish State will prepare thee for, and bring thee to the place of Hell. This will also engage thee to bless God for Christ, for giving his only begotten Son to 
* 1 Thess. 1.10.  deliver thee from the Wrath to come, by suffering Tribulation and Anguish for thee; and 
† & 5 9  not appointing thee to Wrath, but to obtain Salvation by Jesus Christ. And to be truly thankful to Jesus Christ, who condescended to be forsaken of God, that thou mightst not be totally deserted, and eternally forsaken of him; and endured the Fire of God's Wrath, that thou mightst be perfectly freed for ever from Hell-fire. This will provoke thee by Faith, and Repentance, and bringing forth Fruits 
* Mat. 3.7, 8.  meet for Repentance, 
* Mat. 3.7, 8.  to flee from the Wrath to come, and to seek to escape the Damnation of Hell. And this will cause thee to hate and abandon the cursed Arts and wicked Ways of 
† & 23.15.  making others the Children of Hell; to dread the Thoughts of ever becoming the unhappy Instruments of hurrying any others to Hell: And will incline thee, in Pity and Charity to the Souls of Sinners, to do thy best, by all means possible, to keep all about thee from running and falling into that 
‖ Luke 16.28.  place of Torment: to be zealous and industrious to 
[b] Si fieri possit, ab●spsis inferis extrahendi nobis sunt homints. Calv. in Act. 8.22.  
(*) James 5.20.  save Souls from Death, to save 
(†) Judas 23.  them with Fear, pulling them out of the Fire; (as the 
(‖) Gen. 19.16.  Angels of old plackt lingning Lot out of Sodom:) Not to suffer thy Neighbour ever to go to Hell quietly; but rather to territy thy sinful Brother, than to permit him to miscarry for ever.  
Obj. But is not this a slavish Tomper, to be moved to my Duty out of Fear of Hell? Should not the Love of God be the Principle that acts us? and 
[*] 1 Joh. 4.18.  perfect Love is said to cast out Fear.  
I answer; When all the Motives and Incentives that possibly can be made use of, will scarcely effectually put us upon Duty; surely we have 
[c] Bonum tamen est, ut si necdum amor à malo te revocat, saltem timor gehennalis coerceat. Thomas a Kempis, l. 1. c 24. n. 7.  little reason to let go or lay aside any one of them; but to use whatever may work upon us, Love, or Hope, or Fear. And as for a Christians Love to God, it does not here exclude all Fear, because it is not perfect in this Life. It will indeed in the future Life cast out all Fear of Damnation: And it may be so perfect in this Life, as to banish and expel all distrustful tormenting Fear; which consisteth in terrifying disquieting Apprehensions that God will deal with a Man as a Slave; take Advantages of him, condemn and destroy him whenever he does amiss: But the true sincere Love of God is fairly consistent with a filial, cautelous, preserving, preventing Fear. 
[d] Mr. Baxter in his Directions for Peace and Comfort, Dolt 6.  A judicious Divine well observes, that it is a great Mistake to think that filial Fear is only the Fear of temporal Chastisement, and that all Fear of Hell is slavish: Even filial Fear is a Fear of Hell; which yet is joined with such a Persuasion of God's Love to us, that we conclude he will not cast us off upon every provocation; and is accompanied with some Love in us to God, and with Care and Watchfulness, lest we should by Apostasy and final Impenitency miscarry eternally.    

The ninth Direction.  
If you would redeem the Time, you must endeavour to spiritualise your common and ordinary worldly Employments: and must take care that your natural, as well as civil, Actions partake of Religion.  
1. You must endeavour to spiritualise your ordinary civil or domestical Employments, by doing them all in Obedience of Faith, and making them the Instruments, whereby to show forth your Honesty, Equity, Righteousness, Justice, and whatever Virtues may be exercised therein. You must make conscience to follow your Calling out of an awful respect to the Command of God; to do what you do even in civil Business in the Name of Christ, as the Work of Christ, so as you may say at that time, Now I am about the Work of God, and of Jesus Christ: I thank God, my Conscience bears me witness I am acting in Obedience to Christ, expecting a Blessing from Christ upon what I do: and I look to receive a Reward from Christ. The Apostle commands Servants, 
* Col. 3.23, 24.  whatsoever they do for Men, to do it hearty, as to the Lord; to serve the Lord Christ in the Service they do to their earthly Masters.  
Thus to work for God and Christ, is for that time to honour God and Christ as much, nay more, by the meanest servile worldly Act, than if you should spend all that time in Prayer, Meditation, or any other spiritual Employment, to which you had no sufficient Call at such a time. The devout Herbert, in one of his sacred 
[a] The Elixir.  Poems, desiring God to teach him, what he did in any thing, to do it as for him; expresses himself thus sweetly and spiritually: 

All may of thee partake:  
Nothing can be so mean,  
Which with this Tincture (for thy sake)  
Will not grow bright and clean.   

A Servant with this Clause  
Makes Drudgery divine.  
Who sweeps a Room, as for thy Laws,  
Makes that and th' Action fine.   

This is the famous Stone  
That turneth all to Gold:  
For that which God doth touch and own  
Cannot for less be told.    
2. We must take care, that our natural, as well as civil or oeconomical, Actions partake of Religion; be inscribed with 
* Zech. 14.20, 21.  Holiness unto the Lord; and, by the purity of our end and intention therein, become as acceptable 
[b]  quiequid aggrediantur homines sit sacrisicium Calv. in loc.  Sacrifices unto God: That on all occasions we 
[c] In cilo & potu,— homines sacri erunt Deo & sanctitatem colent. Id. ib.  eat and drink, not merely to indulge and gratify our Appetite, 
[d] Se●ing there must be in us a sensitive Appetite, whilst we are in this animal State, i● is to be endeavoured, a far as may be, that we, gratify the Appetite, nor a● it is a sensitive Appetite, but under this notion, as the thing that it desires makes for our real good, and tends to the enjoyment of the supreme Good: to eat and drink, not because we are hungry or thirsty, because the Appetite desires it; but with reference to the main end, with respect to the highest Good, that the Body may be enabled, strengthened and quickened to wait upon the Soul cheerfully in the Actions of a holy Life. Mr. S. Shaw in his Voice of one Crying in a Wilderness, p. 149, 150.  as it is a sensitive Appetite; not only, or chief to 
[e] It is lawful in all hences to comply with a weak and a nice Stomach: but not with a nice and curious Palate. Bp. tailor's Rule and Exerc. of holy Liv. c. 2. § 2. meas. 3.  please our Taste: That we do not cover a Business of Pleasure under a pretence of preserving Health, or the fair colour of supplying Nature; (as 
[f] Ad hoc incertum hilarescit infalix anima,— ut obtentu salutis, obumbret negocium voluptatis. Aug. Conf. l. 10. c. 31. §. 2.  St. Austin confesses he found himself too apt to do) And more especially, that we never offer to pamper our Bodies that we may be the stronger to serve our Lusts: That we do not eat and drink ourselves either into Lust, or out of Duty: But that we take our Meat as our Medicine: (as 
[g] Hoc me docuisti, ut quemadmodum medicamenta, sic alimenta sumpturus accedam. Id. ib. §. 1.  St. Austin acknowledges God had taught him to do) use Meat-and Drink as remedies to cure natural Infirmities, not to cause moral Distempers; as means to 
* Eccl. 10.17.  sustain and refresh our Bodies, that our Bodies may be fit to serve our Souls; and ourselves may be enabled with vigour and alacrity to serve and honour God in the proper Duties of our particular Places.  
We should eat our Bread before God (as the Expression is Exod. 18.12.) that is, not only as in the sight of God; but (as the 
* 1 Cor. 10.31.  Apostle speaks) whether we eat or drink, we should do all to the Glory of God.  
Remember to direct these natural Actions to spiritual Ends, and to make them an occasion of some Exercise of Religion. Be never wanting to beg a Blessing of God before you eat: And when you sit at Table (as 
[h] Cùn manducas, nequaquam totus manduces. sed corpore tuo suam refectionem postulante, mens suam non negligat; memoria suavitatis Domini vel Scripturarum poscat Meditationes. Bernard.  St. Bernard advises) be not wholly employed in eating and drinking; but your body requiring, and receiving its due repast, let not your Mind neglect its proper refection. Refresh your Soul, when you feed your Body: and use such holy Meditations, as may keep and preserve you from 
† Jam. 5.5. Rom. 13.14.  nourishing your Hearts, from ministering fuel to your Lusts, and making provision for the Flesh to fulfil the Lusts thereof. 
[i] Fox Act. and Mon. 2 vol. p. 1457.  Mr. Fox reports of the holy Bradford, that in the midst of Dinner he used often to muse with himself, having his Hat over his Eyes, from whence came commonly plenty of Tears dropping on his Trencher.  
Whenever you recruit and repair your Nature, strive then to provoke and stir up in thyself and others 
‖ Mat. 5 6.  hungrings and thirstings after Righteousness: Remember, meditate, and discourse of the Sweetness of Christ, of the refreshing strengthening Ordinances of Christ, of being 
(*) Ps. 36.8.  abundantly satisfied with the Fatness of God's House, and of drinking of the River of his Pleasures: of feeding and living by Faith on the Promises of the Gospel, and receiving the 
* Rom. 15.4.  Comforts of the Scriptures: With Job, 
† Job 23.12.  esteem the Words of God's Mouth more than thy necessary Food, or appointed Portion: With David, acknowledge the Laws and Judgements of God to be 
‖ Ps. 19.10.  sweeter than Honey, and the Honeycomb; than the sweetest and purest Honey. Think, and speak of the 
(*) Joh 6.48, 50, 51, 55.  living Bread which came down from Heaven, of the Bread of Life, the 
(†) Rev. 21.6. & 22.17.  Water of Life, of spiritual 
(‖) Isa. 55.1.  Wine and Milk: 
* 1 Pet. 2.2.  Desire the sincere Milk of the Word, that you may grow thereby: Have a longing Mind to that spiritual Food which is Meat indeed, and Drink indeed. Taste and relish the 
† Rev. 2 17.  hidden Manna. Delight thyself in the serious Fore-thoughts of 
‖ Mat 8.11.  sitting down with Abraham, and Isaac, and Jacob in the Kingdom of Heaven: of 
(*) Luke 22.30.  eating and drinking at Christ's Table in his Kingdom. Raise and lift up thy Mind to the Celestial Table: strengthen and sharpen thy Appetite to the most delicious heavenly Banquets: Let the Consideration and Hope of the spiritual Joys, and purer higher Pleasures of the other World, cause thee to despise these gross and brutish Pleasures; to say in the Words, and with the Affection and Spirit of Mr. Herbert, 

[k] Home.  What is this weary World, this Meat and Drink,  
That chains us by the Teeth so fast?  

[l] Church-porch, p. 5.  Look on Meat, think it Dirt, then eat a Bit.  
And say withal, Earth to Earth I commit.   
Entertain thyself with better fare, and richer cheer. Thank God you have 
* Joh. 4.32.  Meat to eat which the World knows not of. Let others 
† & 6.27.  labour for the Meat which perisheth; but do thou resolve rather to labour for that Meat which endureth to everlasting Life. Account and reckon it thy Meat and Drink, with thy blessed 
‖ & 4.34.  Saviour, to do the Will of thy heavenly Father: And with 
(*) & 4.31, 32.  him have a greater care of making provision for others Souls, than of supplying thy own bodily Necessities.  
When at usual seasons thou nourishest thy Body, be sure thou dost not then forget to 
(†) 1 Tim 4.6.  nourish up thyself and others in 
(‖) & 6.3.  wholesome Words, in the Words of Faith, and of good Doctrine, which is according to Godliness: Even while thou arc feeding thy Body, as thou hast occasion and opportunity, let thy 
* Prov. 10.21.  Lips feed many. I remember Cicero introduceth Cato giving this good account of himself, that he loved to feast with his Friends and Neighbours, not so much for the 
[m] Neque enim ipsorum conviutorum delectationem corporis voluptatibus magis, quàn catu amicorum, & sermonibus metiebar. Bene enim majores nostri, etc. Ego verò proster sermonis delectationem tempestivis conviviis delector, etc. Cicero de senect.  corporal Pleasure of eating and drinking, as for the delight and refreshment of the good Discourses that were used among them at such Meetings.  
And Tertullian informs us, that much of Religion was mingled with the Meals, the very common Meals of the Primitive Christians: That they did not offer to 
[m] Non priùs discumbitur, quàm oratio ad Deum praegustetur:— It a suturaatur, ut qui meminerint etiam per noctem ado: andum Deum sibiesse, etc. Aequè oratio convivium duimit.— non tam coenam coenaverint, quàm disciplinam. Tert. Apol. c. 39  take their Meat before they had tasted the spiritual sweetnesses of Prayer and Devotion: That they fed as those who well remembered, that they were to go upon their Knees to God, before they went to Bed: and therefore narrowly watched over themselves, that no degrees of Intemperance at Supper might dull and indispose them to the Duty of Prayer, and unfit them for the Worship and Service of God that night: That they talked and conferred as those that knew God heard: And after Supper, as any was able either out of the holy Scriptures, or out of his own Invention, he was called forth into the midst of the Company to sing a Psalm or Hymn to God; which was a manifest Proof what temperate measures he had at that Meeting kept in drinking; having loaden neither his Stomach, nor his Understanding. Prayer in like manner dismissed the Company: who then departed with settled dispositions, and sirm resolutions to lead most modest, chaste, virtuous, godly Lives: as those who at that very season had not so much made a Meal as kept a Discipline: had at that time been at a Lecture, rather than at a Supper; and then had more replenished their Souls, than satisfied their Bodies. And both 
[n] In ipsa mensa magis lect onem vel disputationem, quàn epu ationem potation● nque d ligebat, etc. Poslidonius de vita August.  Possidonius and 
[o] Mensam habebat magis srugiseris sermonibus, quàm exqu sitis e luliis opiparam.— Eóque firè velsacram lectionem adhibebat mensae, vel de re quaptam frugisera commentabatur, ut non minùs ammt convivarum resi erentur, quàn cerpora. Lrasm. epist. ad archiep. Toletan. ante Op. August.  Erasmus certify us concerning St. Austin, that he had a Table richly furnished rather with fruitful Discourses than exquisite Dainties: That he took great care that their Table-talk should be serious and pious, or some way profitable, at least charitable and innocent: To which end he ordered that a certain Distich or two Verses should be written on it, or hung at it, as a necessary Law, forbidding those that fed at his Table to gnaw the good Names of others, or to fasten their Teeth in them by backbiting of them, by detracting from or speaking evil of absent Persons: A Disease (as Erasmus there well observes) almost peculiar to those who otherwise make a profession of Piety, when nothing is more alien from true Piety: for this Pest usually steals upon Men under a show of Probity, and guise of Goodness; while it would appear to be an hatred of Vices, and a Zeal of Virtue. Which great Evil was so abhorred by this holy Man, that sometimes he would not yield to the Authority of the very Bishops; but when some of his most familiar Fellow-Bishops were forgetful of that Writing, and spoke what was not agreeable to the Direction of it; he would very sharply reprehend them, and be so moved as to tell them, Let them either blot out those written Verses, or he would rise from the Table in the midst of his Refection, and go to his Chamber, if they would not forbear such Tales and Stories. He would not suffer his Table to be polluted with such Talk; but either required some Scripture to be read while he sat at Table, or held some useful Disputation, or discoursed concerning some fruitful Matter at Meals, that the Minds of his Guests might be no less refreshed than their Bodies. How instructive and edifying were the Table-colloquies of the excellent Luther, and the holy Mr. Greenham? And 
[p] In the Life of Bp. Usher, p. 57, 58.  Dr. Bernard acquaints us, that the Discourses which daily fell from Bp. Usher at his Table in the clearing of Difficulties in the Scripture, and other Subjects (especially when learned Men came to visit him) were of great advantage to such as were capable of them: To others he would apply and accommodate himself with wonderful Humility and Condescension to their meaner Capacities, to inform and satisfy their Minds, and to work upon their Affections in practical Matters; and in his Discourses would sometimes rather incline toward such, than to others more learned. It put me often in mind (says that worthy Doctor) of that Speech of the Queen of Sheba to Solomon; Happy are these thy Servants that continually stand about thee and hear thy Wisdom.  
We should all ordinarily stir up ourselves to use savoury Expressions, and show holy Affections, when we are eating: We should still taste and commend the Goodness of God in the variety of his Creatures we partake of, and give God solemn hearty 
[q] A young man lying upon his Sickbed, was always calling for meat, but as soon as he saw it was brought to him, at the sight of it he shook and trembled dreadfully in every part of his Body; and so continued till his Food was carried away; and thus being not able to eat, he pined away, and before his Death acknowledged God's Justice, in that, in his Health he had received his meat ordinarily without giving thanks. Mr. Swinnock's Christ. man's Call. p. 409.  thanks after every Meal for his satherly Care of us, and seasonable bountiful Provision for us and ours; and charge ourselves to spend the Strength we receive from his Creatures in doing him faithful and cheerful Service.  
And as we should be spiritual and heavenly in eating and drinking, so we should use Recreations and Sleep to holy ends; that by doing for the present little or nothing, we may become more apt to do some good thing, to be usefully occupied, and worthily employed.   

The tenth Direction.  
If we would wisely redeem the Time, we must make a good Choice of our Friends and Acquaintance, and a good Improvement of our Company and Society.  
1. A good Choice of our Friends and Acquaintance. The sense Man has of his own Weakness and Indigency, makes him naturally much 
[a] The Philosopher fitly calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  addicted and strongly inclined to Company and Society, which he apprehends so necessary for the 
* Gen. 2.18. Eccl. 4.9, 10, 11, 12.  Help, Relief and Comfort of his Life: But of all Society, that is the most inward and intimate, which has its Rise from Choice and Election: In the making of which Choice, great Caution and Consideration, Care and Prudence is to be exercised; for Men are either made, or marred, as to the forming of their Manners; and furthered, or hindered, as to the Improvement of their Time, and their Preparations for Eternity, according to the Company they shall in with: And therefore we need Direction in no Action of our Life more than in the Choice of our Company, especially of our Friends, our closest and most familiar Companions. They are excellent Counsels that are given by 
[a] Bp. Taylot of the Measures and Ossices of Friendship, p. 14.  Pythagoras, and 
[b] Bp. Taylot of the Measures and Ossices of Friendship, p. 14.  Theognis, to guide and conduct our Choice: 

[a] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Pwhag. Aur. Carm 5.  Where Virtue dwells there Friendships make.  

[b] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Theogn. sent. 113.  But evil Neighbourhoods forsake.   

[c] Virtutum amicitia adjutrix à natura data est, non vitiorum comes: ut quoniam solitaria non posset virtus ad ea, quae summa sunt, perventre, conjuncta, & sociata cum altera perviniret. Lael. apud Cic. de Amic.  Tully tells us, that Friendship is given and intended by Nature to be an Assistant, Helper and Advancer of Virtues, and not a Companion, Prompter and Promoter of Vices: It therefore greatly concerns and becomes you, so to pick and choose your Friends and Acquaintance, as may best serve some excellent End of Virtue.  
And yet we sinned, when Persons are to choose their most bosom Friends, the Companions of their Youth and Age, that they and their Relations, who are their Guides and Governors, do too commonly regard bodily Beauty and worldly Portion, more than Piety and Religion, and all the Riches and Ornaments of Grace, and Helps for Salvation, and Advantages of living and growing in the Knowledge, and Faith, and Fear of God.  
Laelius in Cicero relates of Scipio, that he was wont to complain, that Men were exceeding diligent in all other Provisions, would take what care conld be expected in making choice of Goats and Sheep, and such like things; but were extremely 
[a] In amicis eligendis negligentes esse, nec●h there quasi signá quaedam, & notas, quibus eos, qui ad amicitiam essent idonei; judicarent. Cic. de Amic.  negligent in choosing of their Friends, nor in this case made any use of requisite Signs and Notes, by which they might discern and judge what Persons were fit and well qualified to be received and taken into Friendship. And he there directs, that Men would prudently put some stop to the Stream of their Affection; and as we make Trial of other things, so that we would make some 
[b] Aliquà parte periclitatis moribus amicorum. Ib.  Experiment of the Manners of the Persons we design for our Companions, and accordingly embrace or decline Familiarity with them.  
O be nice and choice of your Company and Society, delicate and curious in that Matter and Business. Consider beforehand (as 
[c] Hominum utique del ctus hab●ndus est; an digni sint, quibus partem vitae nostrae impend mus, an ad ibos temporis nostri jactura perveniat. De tranq An c. 6.  Seneca advises) whether they be worthy or not to have any part of your Life bestowed upon them, whether any share of your Time may fitly and warrantably be allowed them: for idle carnal Friends are the Thiefs that steal away our Time from us; and 'tis a costly Entertainment of them, to waste our Time upon them. Vain and profane Friends and Acquaintance do rob us of the opportunity of doing and receiving good: They seek nothing but idle and empty Talk, they will not maintain serious and savoury Discourse: O! what Loss have many of us sustained by such ill Customers as these? Call to thy remembrance (says Seneca) 
[d] Quàm mults vitam tuam diripuerint, te non sentiente quid p●rderes De brev. vit. c. 3.  How many have cheated thee of thy Time, thou in the mean time not understanding what thou hast lost. 
* E●● quos validiss●mè diligunt, partem suorum annorum daunt, nec inte●●gunt: Dant autem ita, ut sine illorum incremento sibi detrabant: Sed hoc ipsum an detrahant, nesciunt: ideo tolirabilis est i●is jactura detrimenti latentis. Id ib. c. 8.  Men give away part of their Years (says he) to them they mightily love, nor do they perceive or know in the least what they do: And they give it so, that others receive no profit by that which they deprive themselves of: But they are ignorant that they themselves lose any thing by it, and therefore the Detriment that is so latent is toberable to them.  
If we be wise, let's look well who they be that we spend and lay out our Time upon. Let's not 
* Ps 26.4. & 1.1. Prov. 4.14, 15, 16.  sit, customarily sit with vain Persons: nor be the common 
† Prov. 13.20.  Companions of Fools: but rather say, in our Hearts at least, with holy David, 
‖ Ps. 6.8. Mat. 7.23.  Depart from me, all ye Workers of Iniquity: 
(*) Ps. 119. 115  Depart from me ye evil Doers: for I will keep the Commandmentsi of my God.  
Avoid Communion with the Lepers of the World. O never offer with Nabuchadnezzar to keep Company with Beasts: Do not so degrade, and debase yourselves: Do not lose your Time, and lose yourselves in such unprositable, contemptible Society. Take here the Counsel of St. Jerome, 
[e] Disce ex hac parte sanctam superbiam, scito te illis esse me●terem. Ilieron.  In this respect learn an holy Pride, scorn such mean and low, vile and base Company, and know yourselves to be better than they: Be of more raised Spirits than to be Companions with them. By keeping ill Company, thou wilt lose thy Time, and lose or lessen thy spiritual Beauty: thou wilt, like him that walketh in the Sun, be quickly tanned insensibly.  
Have no frequent chosen Converse, no inward close Friendship with those that are none of God's real Friends, that have no spiritual Acquaintance with God, but are manifestly profane, openly ungodly, and alienated from the Life of God; that are Enemies to God, and his Religion; his Son, and Spirit; his Word, and Worship; Laws, and Ways; and whose 
* Irm 4.4.  Friendship is Enmity with God; whose Friendship is Friendship with Hell, and who are themselves but a kind of familiar Devils: Never choose to join in Company with these; to haunt the Places they use, which commonly give no small occasion of Sin; and to resort and repair to such Houses in agreed Meetings to sinful Ends and Businesses.  
Choose not those for thy Friends, who never yet began to be true Friends to themselves. He that is not a Friend to himself, will never be a Friend to thee. 'Tis only he that is a Friend to himself (says 
[f] Qus sibi Anicus est, scito hunc amicum omnil us esse. Sen. ep. 6● in fine.  Seneca wisely and discreetly) that is likely to prove a truly profitable Friend to others.  
Choose not such for thy Friends, that are not likely to be Friends to thy Soul. How can he be reckoned and reputed a Friend to thee, who is not a Friend, but rather an Enemy to the better Part of thee? Take this for a Rule, That if a Person be not a good Man, though he love thee, he is not a Friend to thee. A Master of Morality will tell thee, That 
[g] Qui amicus est, amat: qui amat, non utique amicus est. Itaque amicitia semper prodest: amor etiam aliquando nocet. Sen ep. 35.  he that is a Friend, does love: but he that loves, is not for that reason presently a Friend: for Friendship does always profit a Person; but Love doth hurt sometimes: Now hurt to the Soul, is the greatest Hurt that can be done to any. And therefore acquaint not with those that will study to bring Vice into your Acquaintance, and whose Acquaintance will breed your Estrangement from God: Keep free from that Company that will make you part Company with God, and Christ, and a good Conscience: Cleave not unto those that will be Clogs and Pull-backs, Deadners and Quench-coals to you; that will cool and damp your Heart and Spirit, in the Practice of Piety and Exercise of Religion, and make you 
* Ps. 39 1, 2.  hold your peace even from Good: That will only love, and respect, and care for you, upon condition that you love not Christ, nor regard Holiness, nor care in the least for your immortal Soul, and eternal Happiness: That will by all means labour to bring you to esteem lightly of the Lord's-Day; and to give them your Time and Company, in an idle, truitless, profane, ill-exemplary private Retirement, when you should be conscientiously and awfully present at the Public Assembly.  
Be sure you beware of such Company, as will only give a treat and entertainment to your Sense and Palate, load your Body with Meats and Drinks, pass the Time in Sport and Play with you; fill your Ears with unprofitable, atheistical, profane, lose and lewd Discourse; vitiate your Mind, pervert your Judgement, debauch your Fancy, corrupt your Manners, help you to forget God and yourselves, teach you to become 
[g] Herbert's Church porch, p 2.  Beasts in Courtesy, and by their foolish mad Mirth, and cruel Kindness to you abroad, make work enough for your earnest, serious Sorrow and Sadness, your dear and costly Repentance at home: But will make you neither wiser, nor better, add nothing to your Virtue, contribute nothing to your Graces, and to the Feeding and Nourishing of your Souls: Who will, it may be, feast and pamper your Body, but starve and pine, yea poison your Soul; and by a pretended Civility and Courtesy to you, labour to be the Bane and Undoing of you: Who will either vex, or 
[h] 
Serpunt vitia, & in proximum quemque transiliunt, & contactu nocent. Itaque ut in pestilentia curandum est, ne corruptis jam corporibus & morbo slagratibus assideamus, quia pericula trabemus, asslatùque ipso laborabimus, Ita in amicorum legendis ingeniis dabimus operam, ut quàm minimè inquinatos assumamus. Initium morbi est, aegris sana miscere. Sen de Tranq An. c. 7.  
 solent vitia in corpore alibi connata in aliud membrum perniciem suam esslare, sic improborum vitia in eos derivantur qui cum illis vitae habent consuetudinem. Tert. advers. Valent.   taint all that are near them: Who being themselves infected with the Plague of Sin, have a strange and strong desire to infect others: The only mode of whose Kindness is an artificial Insinuation of variety of Temptations, and an earnest importunate Solicitation to Evil: Who will endeavour to turn you off from a diligent holy Life; and, if it be possible, will laugh or mock you out of Heaven: Who having no Seed, or Spark of Virtue in themselves, must needs hate, besiege and undermine it in others, as being a constant standing Reproach to themselves.  

[h] Nisi in bonis amicitia esse non potest.— Nec sine virtute amiciti tesse u●o pacto potest.— ●ùm conciliatrix amicitiae virtutis epinio fuerit, difficile est amicitiam manere si à virtute deseceris. Lael. apud Cic. de Amic  Abandon those Companions, that are good Companions only in sinning; who will lead you to Atheism and Profaneness, provoke you to Lust and Wantonness, Anger and Rage, or draw you into Drunkenness; urge and impose their 
[i] 
'Slight those who say amidst their sickly Healths,  
Thou liv'st by Rule. What doth not so but Man?  
House, are built by Rule, and Commonwealths.  
Entice the trusty Sun, if that you can,  
From his Ecllptick Line; beckon the Sky.  
Who lives by Rule then, Keeps good Company.  Herb. Church-porch, p. 5.  sickly Healths upon you, and will not let you live by Rule; but will unweariedly 'tice and press you to Sin, and be sick with them; sweetly persuade you into Inconvenience, fairly and finely allure you into fashionable Folly, and inevitable Misery; court and compliment you into eternal Ruin; civilly bear you Company, and lovingly befriend you into Hell; and so really show less Kinduess, and worse Nature to you, than 
* Luke 16.27, 28.  Dives among the Devils in Hell expressed toward his Brethren here on Earth, who contrived and laboured to keep and preserve them from that Place of Torment. Make not them the Joy and Entertainment of thy Life, who, by thy leave, will be thy eternal Destruction and Death.  
Have no Intimacy, hold no Familiarity with wicked Persons: you may go see and visit them as their Physicians, but not as their Companions: you may sometimes call upon them, to cure and heal them, to prescribe somewhat to them, to leave some good Directions with them: but you must not be so often with them, nor stay so long with them, till you get their Disease, and take Infection from them.  
But now on the other side; If we would spend our Time profitably and comfortably, and have it turn to any considerable good Account; let's study to contract Friendship and Union with virtuous Persons: esteeming them the most valuable Friends, and (to use Tully's Expression) 
[k] Optimam & pulcherrimam vitae supellectilem. Cic. de Amic.  the best and fairest furniture of Life. Let's reckon 
[l] Nihilest am ibilius virtate, nihil quod magis alliciat homines ad diligendum:— Si tanta vis probitatis est, ut eam vel in eyes, quos nunquam vidimus, vel quod majùs est, in host etiam diligamus: quid mirum si animi hominum moveautur, cùm eorum, quibuscum usu conjuacti esse possint, virtutem, & bonitatem perspicere videantur. Id. ib.  Virtue and Grace to be the weightiest reason of Amability; the Worthiness and Excellency of Persons Dispositions and Manners to be the most solid stable Ground, the greatest Allective & strongest Attractive of Love and Dearness. Let's choose with holy David to be 
* Ps. 119.63.  
[i] Bonos boni diligunt, assciscúntque sibi quasi propinquitate conjunctos atque natured.— Constat bonts inter bonos quasine, cessariam benerolentiam esse. Id. ib.  Companions of all them that fear God, and of them that keep his Precepts: To be their Companions out of true Affection, not out of Faction: because they are Godly, not because they are Persons of such and such an Opinion and Party: To be Companions of them, and of all them: Let not any difference in outward Quality, nor in Opinion among the Godly, in things remote from the Substance of Religion, be a cause of sinful Partiality. David a great King scorned not the Company of any such, nor was ashamed to be seen in their Company. As his was, so let 
* Ps. 16.3.  all our Delight be in the Saints, and the Excellent that are in the Earth. Let's join with him, and say, 
† & 119 79.  Let those that fear thee, turn unto me, and those that have known thy Testimonies. Let's choose to 
‖ Prov. 13.20.  walk with wise Men, that we may be wise: to be frequently in Company with those, 
(*) & 11.30.  whose Fruit (that is, actively, the Fruit which they bring forth, the Profit which they yield and afford to others, in their Communication and Conversation, by Information and Example) is a Tree of Life; and who are wise to win Souls.  
Be conversant with those (says 
[i] Cum his versare, qui te meliorem facturi sunt ●● illos admit, quos tu potes facere melitres. Sen. ep. 7.  Seneca excellently) who are any way likely to make thee better: and receive those into thy Friendship and Acquaintance, whom thou mayest probably some way or other make better. I say in like manner; let us sort and suit, associate and familiarize ourselves with those among whom we may do most spiritual Good, or from whom we may reap and receive most spiritual Good, or from whom we may reap and receive most spiritual Benefit.  
Study and strive to choose such an one for thy Friend, to whom thou mayest give such reverential Respect in thy Carriage and Behaviour, as may restrain thee from many uncomely sinful Actions, which you might take more Liberty to commit in other Company.  
Take him for thy special Friend and peculiar Companion, who will be a constant Physician, careful Tutor, and spiritual Benefactor to thy Soul; who will be a familiar, tutelar, guardian Angel to thee: who will be (as 
[k] 
Dr. Alle. b●●, Serm. p. 57  
The second Soul and Conscience. Dr. Ham. of srat. Admoa. and Correp p. 8.   one well expresses it) an 
[k] 
Dr. Alle. b●●, Serm. p. 57  
The second Soul and Conscience. Dr. Ham. of srat. Admoa. and Correp p. 8.   assistant Conscience to thee: who will not fail to perform that Office, which the benumbed or sleepy Conscience within thee shall at any time neglect. Who will be as faithful a Monitor to thee, as thy own Conscience should be: Who daily does so improve in Virtue, and Profit in Piety, that whenever he comes into thy Company, he will give thee the great Pleasure, not only of seeing whom you would, but of seeing such an one as you would: Who will be careful to 
[l] Herb. Church-porch, p. 6.  salute himself, before he visits thee; and will surely bring himself a great Gift to thee: (as 
[m] Conspectus, & praesentia, & conversatio al quid habet vivae voluptatis: utique si non tantum quem velis, sed qualem velis videas. Affer itaque te mihi ingens munus.— Prepera ad me, sed ad te pr●us. Sen. ep. 35.  Seneca counsels his Friend Lucilius to order, compose, and carry himself toward him.)  
Choose such Persons for thy intimate Friends, who will be Friends and Helps in the best things to thee; Friends in the concernments of the Life to come; that will prise and value, and on all occasions readily show some real Kindness to thy Soul; that will observe thy Motions, and help to guide and direct thy Actions; that will have a constant watchful Eye upon thy Life and Manners, and not willingly suffer thee to misearry to Eternity, for want of careful looking after. Acquaint and accompany with those, in the enjoyment of whom you may enjoy somewhat of God himself; and whose sweet and gracious Converse will be a little Image of Heaven to you: Take those for your Consorts and Associates here, with whom you may desire and hope to keep joyful Company for ever hereafter. If we make any Reckoning of our Time, let us first make a good Choice of our Friends.  
2. And then a good Improvement of our Company and Society with them. Be prudent and pious in the Use, as well as in the Choice of your Friends. Let not your Friendship be a mere nominal, formal, empty, juiceless thing.  
Let your ordinary Visits to your Friends be out of Conscience, as well as out of Courtesy: out of a real Design to do some Office of Love, especially to their Souls; and to bring some spiritual Advantage to them.  

[m] See p. 216. to the end of 219.  Time is commonly lost by mere complimental Visits, wherein no civil Business is dispatched, no Service done to the Bodies, Estates, or Souls of others.  
Let Christian Friends take heed especially that they come not together of purpose to waste their Time in unseasonable, immeasurable Play and Sport; that they be not found notoriously guilty of spending commonly and customarily as many Hours in Play together, as if Gaming were, not their Recreation and Diversion, but their Trade and Profession, their Calling and Occupation. Can this be reckoned a well redeeming the Time in evil Days? Would not some of that Time be spent more fruitfully and comfortably in the Communication of your Experiences, and the Observations you have made relating either to God's Word or Works? or in reading together some select and seasonable Scripture, or else some part of practical Divinity, or good Morality, or useful History; and in discoursing and conferring thereupon, as you have Ability, and find Occasion?  
Let not Cards and Dice swallow up and devour the most of the Hours you spend together: Nor ever suffer any Friends and Companions to rob you of your Time, by 
[m] Nulla est excusatio peccati, si amici causâ peccav●●●— Strectum statuerimus vel concedere amicis quicquid veltur, vel impetrare ab amicis quicquid velimus, perse●●â quideus ●pientià sumus, si nibil habeat res vitu.— Haec prima lex in amicitia sanciatur, ut neque rogemus res turper, nec factamus rogati, etc.— ut ab amicis honesta petamus, amitorum can a honesta faciamus. Lael. apud Cic. de Amic.  yielding to them, and complying with them, when they unreasonably exact of you to hold out with them in their Sports. If you perceive that any particular Game or Play does steal away your Heart and Time; 'tis high time then rather to lay it quite aside, than to suffer such Detriment by Continuation of the Use of it. When Bp. Usher, in his tender Years, was taught by some of his Friends to play at Cards, and found himself so delighted therewith, that it not only took place of the Love of his Book, but began to be a Rival with the spiritual Part in him, upon apprehension thereof (as 
[n] In the Life of Bp. Usher, p. 24.  Dr. Bernard informs us) he gave it over, and never played after.  
When Christian Acquaintance meet together, let them be as useful and profitable, as helpful and beneficial, as holy and heavenly in their Discourses as may be: You may do more good by an honest Hint, and a serious savoury Speech in Company, than it may be a Minister may do by many Sermons.  
Labour to spiritualise and ennoble your Friendship, by making it a State of Love and Purity, an Opportunity and Advantage of amending and reforming, of benefiting and bettering one another.  

[o] Dr. Ham. of frat. Admon. or Corrept. p. 29.  Let such as live either with or by one another, by solemn Compact and Agreement strictly and strongly oblige one another to take some special spiritual Care of one another's Souls; This would be real spiritual good Neighbourhood; an high Advancement, a rich and gainful Improvement of Friendship.  
You that are Intimates and Familiars, look upon yourselves as one another's 
* Gen 4.9.  Keepers: Take a spiritual Charge one of another: 
† Phil. 2.20.  Naturally care for one another's spiritual State: 
‖ Heb. 13.17.  Watch over one another's Souls, as they that must give account: an Account of one another, as well as of yourselves: that you may do it with Joy, and not with Grief: Be 
(*) 2 Cor. 11.2.  jealous over one another with a Godly Jealousy; and show yourselves such fast Friends to one another's Souls, as to do your best to prevent one another's sinning, and to promote the Work of Grace and Holiness in one another's Hearts. Take Occasion to warm not so much one another's Houses, as one another's Hearts. Visit one another in the Evening, meet together, and confer one with another at leisure hours, and on days of Recreation: 
* Mal. 3.16.  Speak often one to another, concerning the things that belong to the Peace of one another's Souls, and concern the Conditiion of the Church of Christ. Build up 
† Judas 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one another on your most holy Faith. 
‖ 1 Thess. 5.11  Comfort yourselves together, and edify one another.  

(*) Heb. 3.13.  Exhort one another daily, while it is called, To day; Let your Exhortation be mutual and reciprocal, frequent and continual, seasonable and speedy; lest any of you be hardened through the Deceitfulness of Sin. Take the first Opportunity of dealing with thy Friend, as the case and need of his Soul requires, lest Death remove him unexpectedly out of the reach of thy Charity to all Eternity. Consider with thyself, that should thy Companion live longer, yet he may continue in the omission of some Duty, because you only purpose to put him upon it. Or, he may go on in the commission of some Sin, grow more and more in Love with it, and fall more under the Power of it, because you have only some thought and intention to turn him from it.  
Support, preserve and keep one another from falling; and, in the Spirit of Meekness, raise and recover, 
(†) Gal. 6.1.  restore and 
(‖) Jam 5.19.  convert one another, when overtaken and fallen, in any degree and measure, either into Sin, or Error. 
* Le●. 19 17.  Hate not your Friend or Brother in your Heart: in any wise rebuke your Neighbour, and never suffer Sin upon him, when you find him offending against God, or Man. And 
* Mat. 18.15.  if a Friend or Brother shall plainly trespass against thee, go and tell him his Fault between thee and him alone: not seeming to reproach him, by chiding and reprehending him in public; nor offering to backbite him, by talking privately to others against him.  

† Col. 3.16. Rom. 15 14.  Teach and admonish one another: and let it appear that you practise your own Precepts, and take yourselves the Counsel you give to others: Fellow Tertullian's excellent Advice; 
[p] Oportet constantiam commenend proprtie conversationis autheritate dertgere, ne icta faciis aesictent thus crubescant. Tert. de patientia, initio.  strengthen your friendly Admonition and Exhortation with the Authority of your own Conversation, that your want of Deeds may not make you blush at your own Words: and let me add, that your Friend and Companion may not neglect and reject your Say, because he knows too well your Do: As oftentimes you thrust away the good Light of a Candle, for the ill savour which the stinking Tallow yields. Let none have reason to retort, and say, 
‖ Luke 4.23.  Physician, heal thyself: 
(*) Rom. 2 21.  Thou which teachest another, teachest thou not thyself? What Mr. Herbert speaks of Ministers may be fitly accommodated to the Exhortations and Admonitions of Christian Friends; 

[q] The Windows.  Doctrine, and Life, Colours, and Light, in one  
When they combine and mingle, bring  
A strong Regard and Aw: but Speech alone  
Doth vanish like a flaring thing,  
And in the Ear, not Conscience, ring.   

(†) Heb 10 24.  Consider one another to provoke unto Love, and to good Works; or, to 
[r] Dr. Ham of frat. Admon. or Correp. p. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sharpen or provoke [in one another] Charity and good or laudable Works. You are apt to forget, and prone to neglect yourselves: you have need enough of one another's spiritual Care and Help: 'tis necessary that others should watch and observe, incite and assist you; be at some trouble, and take some pains with you: your own and others Consideration and Provocation of you, is little enough to stir and move you: Ponder and 
[s] Dr. Hum. Par. in loc.  weigh all Advantages that you can have one upon another, to excite and extimulate, to engage and quicken one another to the Exercise of Charity, and all Actions of Piety, whensoever you find any thing of fainting, or growing cold in one another.  
Search and inquire into one another's spiritual Estates: mind and study the Cases and Conditions of one another's Souls; the Causes and Cures of one another spiritual Distempers. Be very solicitous for one another's present and future Good: carefully consult the spiritual Prosperity, and eternal Welfare of one another.  
Consider one another to provoke one another, not to Sin and Wickedness, to Vanity and Folly, to uncertain Opinions, to Faction and Division, to Siding and Party-taking; not to that which is highly provoking, but exceeding well-plealing to God; not to Wrath, but to Love; not to Evil, but to Good Works. Consider and provoke one another, not as the Devil considers and provokes Men by his Temptations; but as God considers and provokes Men, who watches over us continually, prevents us daily with his Grace, strengthens us against Temptations, affords us his Counsel, instils many good Motions into our Minds, and often incites and stirs us up to the Duties incumbent on us: And as Christ considered and provoked Sinners, when he was here on Earth, to Faith and Repentance, good Works and Obedience; who went about doing Good; doing good to men's Souls, as well as Bodies: who freely conversed with them, frequently instructed them, affectionately exhorted them, powerfully pressed them, plainly reproved them, was grieved for the Hardness of their Hearts, lamented and wept over their Impenitency and infidelity.  
Consider thy Companion at such a season, when it is most likely that he may consider what you say to him: Provoke him to Good, when in all probability it may do most good.  
Remember to consider and provoke one another in a serious manner. Never offer to utter a few cold, dull, dead Words, between Jest and Earnest; but earnestly persuade, and pathetically expostulate one with another; and let one another plainly see that every Application does arise and proceed from Love and Compassion, and that it is the Desire of your Souls to save one another's Souls. Let your Words be as 
* Eccl. 12.1.  Goads (as the Wise Man speaks) to prick one another forward in the way of Religion. Instead of detaining one another unnecessarily from the Public Assembly, stir up one another with an holy Zeal, and say one to another in the Words of the Prophet, 
* Zech. 8.21.  Let us go speedily to pray before the Lord, and to seek the Lord of Hosts: I will go also. Be not Quench-coals, but as live Coals, begetting Heat in those that are next you. Let Christian Acquaintance use their utmost Endeavours to bring one another more acquainted with God, and with their own spiritual States and Conditions. Let Christian Neighbours study and endeavour to make one another nigh to God. Let Christian Yoke-fellows exhort and encourage one another to take Christ's Yoke upon them, and to bear his Burden. Let Christian Servants stir up one another to work out their Salvation, to do the Business, and to finish the Work which their heavenly Master has given them to do.  
Consider, exhort, provoke one another, and look what becomes of all the Labour, Care and Pains that you take with any Friend or Acquaintance; and if it obtain not at present its much desired Fruit and Effect, yet be not disheartened, nor 
[t] Angor iste, qui pro amico saepe capiendus est, non tantum valet, ut tollat è vita amicitiam, non plus, quàm ut virtutes, quia nonnullas curas, & molestias afferunt, repudientur. Lael. apud Cic. de Amic.  desert your Duty, and give over this necessary Office and excellent Part of Friendship, though you find it difficult and uneasy; though you seem to any carnal Friend as one that mocks, (as 
* Gen. 19.14.  Lot did to his Sons-in-law). 
† 2 Tim. 2.25. & 4 2.  In Meekness instruct those that oppose themselves: 
‖ 1 Thess. 5.14.  Reprove, rebuke, exhort with all long-suffering: which will be a becoming Imitation of God, who (you may remember) endured you with much long-suffering; who did not leave you to yourselves, when you first rejected his heavenly Admonition; who called you often before you would hear, and often provoked you before you would stir: who suffers sinful Men so long, till at last he suffers for his Suffering: who is so patiented, till at last he loses by his Patience: whose extreme Patience (as Tertullian excellently observes) seems to 
[u]  sua sibi patientia detrahat: plures enim Dominum idcirco non credunt, quia seculo iratum tamdiu nesciunt. Teit. de patientia.  detract and derogate from his Power: for many believe (says he) that there is no Governor of the World, because they do not see him angry with the World. Patiently continue thy Consideration and Care of thy Friends, for though they do not consider what you say at present, they may consider it hereafter. Consider them, because this will be a comfortable Consideration, that though you do no good upon them, yet you did your honest, faithful, and best Endeavours to do them good, and are therefore clear from their Blood.  
Think how greatly you will gain in your own Experience by considering your Acquaintance, and dealing in a spiritual way with them; and how much you will heighten and strengthen your own good Affections, by exhorting, provoking, and exciting your Friends. by rubbing and chase your Companions, you will not only get warmth into them, but will with the same labour make yourselves a great deal hotter than you were before. The more you persuade and stir up them to the Love and Fear of God, the more your own Heart will be warmed and inhamed with the Love, and filled and possessed with the Fear of God: The more you quicken and stir up them to good Works, you yourselves will become much more ready to every good Work.  
And as this will increase and improve your own spiritual Gifts and Graces, so it will enlarge your Joys and Comforts; and be matter of Satisraction and Pleasure to you, to see some of their Souls spiritually prosper, whom you have taken a special care of. What a comfort will it be at last to consider, that you have done much good by considering your Associates; that by your consideration of them you have brought them to consider God and themselves; that, under God, you have been the happy Instruments of awakening, convincing, strengthening, and quickening your Acquaintance; of 
* Mat. 18.15.  gaining your Brethren; of gaining them to God, and gaining and endearing them more and more to yourselves; and of saving some precious Souls from Death, which are more worth than the whole World? How will they be your 
† 1 Thess. 2.19, 20.  Glory and Joy, and Crown of Rejoicing, who shall confess and acknowledge that you were the blessed means of working upon them, and prevailing with them; that, under God, they owe their spiritual Light and Life, their Growth and Thriving in Grace, their Progress and Procedure in Faith and Holiness, their Steadfastness and Advancement in Religion and Godliness to your cure and pains with them, your compassionate Consideration of them, and watchful Circumspection over them? yea, will not this increase the Joys of Heaven, and heighten the Pleasures of Paradise to you, to meet with those Acquaintance there, whom you were a means of helping thither, by prompting and encouraging them to do those Works which are the way to the heavenly Kingdom.  
Consider moreover, that your considering your Friends and Neighbours will be considered and accepted by God, though they should never consider any thing at all: that your Labour of Love shall not be in vain to yourselves, though it should be ineffectual to others: But if by dealing with them, you do some real considerable good upon them; that then very great will be your Reward in Heaven: that if you 
* Dan. 12.3  turn many to Righteousness, you shall shine as the Stars for ever and ever: That if, from a Principle of the Fear of the Lord, you 
† Mal. 3.16, 17.  speak often one to another, to animate one another to Faith and Obedience, to Courage and Constancy; the Lord will hearken, and hear it, and a Book of Remembrance shall be written before him concerning it: and you shall be his in that Day when he maketh up his Jewels, [his peculiar Lot, Inheritance, choice Portion, chief Treasure,] and he will spare you as a Man spareth his own Son that serveth him. If you consider one another for good, God will consider you for good: If you provoke one another to Love, this will provoke God to love you for it: If you provoke your Acquaintance to good Works, this will provoke God to reward you as well as them, for all the good Works that are done by them, by means of your Exhortations and 
[w] Quantoscunque aliquis exemplo sanctae vitae aedificaverit, cum tantis & pro tantis mercedem beatae vitae retributionis aceipiet. Aug. tom. 10. p. 209. Paris.  Examples. But if you provoke not them to do good Works, you shall one Day be found guilty of all the evil Works done by them, which you might have hindered by any means, and any way prevented the Commission of.  
Neglect not the serious Exhortation, loving Consideration, and zealous Provocation one of another; for surely when you come to die, your own Hearts will not condemn you for labouring too hard in the grand concernments of the Souls of your Friends, who are as 
* Deut. 13.6.  your own Souls: But you will be ready to challenge yourselves for want of Care and Diligence in that Performance, and to grieve and mourn that you have been so useless in your Friendship and Society; that you have no better improved Christian Fellowship and Communion; no more awakened, quickened, comforted, and spiritually served one another.  
Grudge not to bestow a little Labour in watching over thy Friend and Neighbour; this Work and Task will be quickly over.  
And take not amiss another's taking care of thee. Count the Christian Religion lovely and amiable, upon this Consideration, that it makes such excellent and admirable Provision for the Welfare and Safety of Souls, for the spiritual Security and eternal Felicity of the Professors of it. Prize and value the rich Mercy, and abundant Kindness of God to thee, that he should appoint every Friend about thee to be a spiritual Help to thee; and make it part of his Office and Business to take care of thy Soul. And when you find any Friend faithful in the Exercise of his Duty, and Discharge of his Conscience toward thee, bless God that he is so; And be truly thankful to him also, for so high an expression of his charitable Affection: Let his sincere and hearty Love to thee make him appear 
* 1 Sam 29.9.  good in thy sight as an Angel of God, and cause his 
† Rom. 10 15.  Feet, as well as Face, to be truly 
[x] Quid tam alsurdum, quàm delectari multis inanibus rebus, vi honore, ut glorià, ut aedificio, ut vestitu, culiú jue cerporis: animo autem virtute praedito, eo qut vel amare, vel (ut enini remuneratione benevolentiae, nthil vicissitudine studiorum, essicier úmque jucundiù. Lael. apud Cic. de amic.  beautiful to thee. Never be provoked with an ill Provocation against the Person of a Friend, who sharpens and provokes you with a good Provocation. Be not angry with any that provoke you to Love; nor render evil for good to such as labour to provoke you to good Works. If thy Friend and Companion rebuke thee, know how to accept a great Kindness; take his Love and  well, and show that thou hast good Flesh to heal. Say with holy David, 
‖ Ps. 41.5.  Let the Righteous smite me, it shall be a Kindness; and let him reprove me, it shall be an excellent Oil which shall not break my Head. And reckon this to be one of the saddest Strokes that God inflicts, for God to say, 
(*) Hos. 4.4.  Let no Man strive, nor reprove another. Be so wise, and good natured, as to 
[y] Plurimim in amicitia amicorum bene suadentium valeat autoritas, eáque adhibeatur ad monendum non moaò aperrè sed etiam acriter si res postulabit: & autoritati adhibitae pareatur. Id. ib.  suffer a Word of Exhortation and Admonition from a truly loving Christian Friend. When thou aut in Company with thy Friends, do 
† 1 Kings 20.23.  as Benhadad's Servant did in the Presence of Ahab; diligently observe whether any good thing will come from any, and hastily catch it. Show thyself much pleased and delighted with any good Discourse that is started, and labour to keep it up and maintain it.  
But know, that if now thou refusest to hearken to the Counsels, and follow the Advices, and submit 
* Eph. 5.21.  thyself to the Reproofs and Reprehensions of prudent, pious, Christian Friends; and art ready to strive against all their earnest passionate Strive with thee; then they that contended and laboured in vain with thee here, shall surely 
† 1 Cor. 6.2.  judge thee at Last Day, and bring in Evidence and Testimony against thee, that they would have healed thee, and thou wouldst not be healed; that they, by all means, would have helped thee to Heaven, and thou wouldst hasten and hurry to Hell. 
‖ Jer. 51.9.    

The eleventh Direction.  
If we would earnestly redeem the Time, we must remember and consider, perform and answer our solemn Sacramental Vows, Occasional Promises, and Sickbed Resolutions.  
1. Our solemn Sacramental Vows.  
(1.) Our Promise and 
[a] Of the Vow of Baptism, see Dr. Hammond's Pract. Cat. l. 6. the latter part of sect, 2, and 3. And his notions contracted in the Whole Duty of Man, partit. 2. par. 33, etc.  Vow made in Baptism. Which Promise made by Persons baptised when adult, or of full Age, is called (as some understand and interpret that Place) the stipulation or 
* 1 Pet. 3.21.  answer of a good Conscience towards God.  
At the time of our Infant-Baptism, we were dedicated to the Service of God the Father, Son, and Holy Ghost, and solemnly entered into a sacred Covenant. Then we indented and engaged to renounce the Devil, the 
† Eph. 6.12. & 2.2.  Ruler, 
‖ Joh. 12 31.  Prince, and 
(*) 2 Cor. 4.4.  God of this World; And all his Works: All that the Devil labours by any means to set us about and employ us in: But especially and principally all those Sins, which carry particularly the stamp and character, the image and resemblance of Satan upon them, and have 
(†) Joh. 8.44.  from the beginning been practised by him; such as Pride, Lying, Slandering, Malice, Envy, Killing and Destroying, Tempting and Soliciting others to Sin: We covenanted expressly to abandon and abomine all Diabolical Works; And to forsake and disclaim the Pomp's and Vanities, or Pompous Vanities; the profane Spectacles, the Luxury, the ostentatious vainglorious Bravery of this wicked World: To abhor and avoid the evil Company, and to resist the applauded vile vicious Customs, and popular Temptations of the World: To take care not to accompany the Ungodly in their Sins: To deny Ungodliness and worldly Lusts; and all the sinful Desires, Affections, Appetites of the Fleshy to abstain from fleshly Lusts, and from all the Works of the Flesh: to make no provision for the Flesh, to fulfil the Lusts thereof: To endeavour to moderate and subordinate all our Desires to the Will of God: And by God's Grace, and under the influence of Divine Assistance, according to our Abilities, obediently to keep God's holy Will and Commandments; and not only to take a few Steps, but to walk in the same; and that not only for a spurt, or a few days, but all the days of our Lives.  
And since we came to years of Discretion, and were of age sufficient to use our Reason, and act understandingly; we have personally owned, openly and deliberately confirmed our Baptismal Vow, taken the obligation in our own names; by actual consent yielded and resigned, devoted and delivered up ourselves to become the teachable tractable Disciples, the ready and voluntary Servants of the blessed Trinity: Now to make this grand Promise good, were to redeem the Time indeed. Let's never offer, or dare to live, as if we had been initiated in the impure Mysteries of the Heathen; as if we had been baptised in the name of Bacchus, or Venus; baptised in the very Devil's name, devoted to his Drudgery, and deeply engaged against God, and Christ, and the Holy Spirit; against the Gospel and Godliness; against the Members of Christ, and the People of God: But look and see we live as those, who did so early and so solemnly dedicate ourselves, Souls, Bodies, and Interests to God; and vow to give our Time and Opportunities to his Service. We are in Justice obliged to keep this Promise, to pay this Vow; which if we fail to do, we are miserably perjured and forsworn.  
(2.) And then for the other Sacrament, that of the Lord's Supper; In our preparations for the receiving of it, we have, it may be, searched and tried, proved and examined ourselves; inquired into our hearts and ways; taken special notice of many passages of our misled Lives, and misspent Time; seriously considered our many partial Covenant-breaches; renewed and repeated our Baptismal-contract with God, and our Lord Jesus Christ; determined to mortify those hateful Sins which crucified our Saviour; settled our purposes of returning to our Duty with greater care and diligence than ever; strengthened and reinforced our Covenant of reforming our Lives, and redeeming our Time; and resolved upon a stricter Observance of God's Laws, for the rest of our days: And at every time of our participation of the holy Communion, we openly offered, and publicly presented ourselves, our Souls and Bodies, to be a reasonable, holy, and lively Sacrifice unto God: O let's remember, and stand to our Word; and take care, in God's Fear, through Christ strengthening us, to perform the Covenant we have so often ratified, and frequently reiterated.  
2. And then again; When God hath roused and startled us by some awakening Ordinance, or Providence: When some 
* Mark 3.17.  Son of Thunder has plainly preached as if Death were at our backs (which was the Character King James once gave of a lively Minister that preached before himself) Or when some affectionate zealous Ambassador of Christ, coming to us in the Spirit of St. Paul, has so convincingly reasoned of the Judgement to come, and brought his Discourse so close and home to our very Consciences, as to cause us to tremble again, with Felix; we than came to sudden Resolutions, and speedy Purposes of Emendation of our Ways.  
Or, when at any time God has cast us upon Beds of Sickness, brought us to the very brink of Death, the very Mouth of the Grave: when Friends and Physicians have been doubtful of our Lives; when all our own Hopes of Life sickened and died; when our Souls have almost sat upon our Lips; O then what 
[a] Si aliqua nos aegritudo corripiat, si signa aegritudinis vicinam mortem denuncient, inducias vivendi quaerimus, ut peccata nostra desleamus, & eas cum magno aestu desiderit setimus, quas acceptas modô pro nihilo habemus. Gregor. Homil. 12. in Euang.  fair and large Promises, and specious goodly Resolutions have we made, if God should ever restore us, lend longer Life to us, and try and trust us once again, to become new Men, to turn over a new Leaf, to lead a new Life, to improve our Time to all possible Advantage, to do God more Service in a Day, than we did him in a Month before?  
Have we not been sometimes so sick, that we verily concluded we were really seized by the Arrest of Death, and seemed to hear God saying to us in particular, 
* Luke 16.2.  Give an account of thy Stewardship; for thou mayest be no longer Steward: and thought of nothing but the tolling of the Bell, and expected (some of us) that the several parts of us within a few days, or hours, should be shared and divided between the Grave and Hell? Then we experienced in ourselves Philosophantes metus, & aegrae fortunae sana consilia: (to use the elegant expressions of the most ingenious 
[b] 
Sen. ep. 94. in fine.  
Nam quasi ista inter se contraria sint, bona fortuna, & mens bona: ita melius in malis sapimus, secunda rectum auferunt. Ibid.   Moralist) Than our Fears read Lectures of Philosophy, [Lectures of Divinity] to us; and the sad and sorrowful circumstances of a sick, and declining, and dangerous condition, did minister salutary Counsels and healthful Advices to us. Let's recollect and remember, what were our serious secret Thoughts, the inward workings of our Hearts, the lively stir of our Consciences; yea our open Confessions, free Professions, and large Promises and Protestations at such a time as that.  
Men are too commonly of a Temper much like that of Naevolus in Martial, of whom we find there this 
[c] 
Securo nihil est te, Naevole, pejus: eodem  
Sollicito nihil est, Naevole, te melius, etc.  
— Esto, Naevole, sollicitus.  Martial. l 4. Epigr. 83.  Character, that when he was secure and prosperous, none was more arrogant and insolent; but when he was solicitous, and pressed with care, none was more modest and humble, and of better condition and carriage than he.  
We generally appear sensible and serious, ready to reform, and forward to enter into Vows and Engagements, in Affliction and Adversity, in grievous Calamities and deep Distresses; and to do this especially, when confined to our Chambers by malignant Distempers, violent or painful Diseases; and forced by Sickness to take, and to keep our Beds.  
Plinius Secundus writing to his Friend Maximus, acquaints him with this observation of his; The late languishing Condition of a Friend of mine taught me thus much, says he, that we are usually 
[d] Optimos esse nos dum insirmi sumus.  best when we are sick and weak: for what infirm sick Person is amorous or lascivious, ambitious of Honour, or covetous of Riches? How little soever such a Person possesses, he reckons he has enough, because he supposes he must shortly relinquish what ever he has. Then a Man remembers that there is a God, says he, and that he himself is but a Man: Then he envies, admires, despises no body: then he does not hearken to, nor feed upon uncharitable Discourses: nor is he malicious, or injurious to any: but only designs, if he should continue longer in the World, to lead an innocent and a happy Life. And he ends that notable Epistle with this very wise and wholesome Counsel; What Philosophers endeavour to deliver in many Words and Volumes; 
*  tales esse sani perseveremus, quales nos futuros profitemur infirmi. Plin. l 7. Ep. 26.  that I may thus briefly hint, by way of Instruction, to thee, and to myself, says he; 
* Ps. 85.8.  That we continue to be such when we are well, as we promise we will be when we are sick. When Sigismond the Emperor enquired of the Bishop of Colen what he should do to be happy eternally; he only advised him to take care to live, as he promised to do the last time he had the Gout or Stone.  
O let's but pay our Sickbed Vows, and we shall redeem the Time indeed. Let's be the 
[e] Ille promissum suum implevit, qui & cùm videas illum, & cùm audias, idem est. Sen. ep. 75.  same when our Actions are seen, as when our Words are heard. Let's never offer, when we recover our Health and Strength, to resume our old-acquaintance Sins, or to 
* Ps. 85.8.  turn again to Folly.  
Did we but answer our sacred Vows, and solemn Promises, we should no longer be expensive and wasteful of our precious Hours: We should not be 
[f] 
Inter caetera mala, hoc quoque habet stultitia proprium, semper incipit vivere. Epicuri dictum à Seneca laudatum, ep. 13  
Considera quàm foeda sit hominum levitas, quotidie nova vitae fundamenta ponentium, novas spes etiam in exitu inchoantium. Id. ib.  
Malè vivunt qui semper vivere incipiunt: quia semper illis imperfecta vita est. Non potest autem stare paratue ad mortem, qui modò incipit vivere. Id agendum est, ut satis vixerimus: nemo hoc putat, qui ordetur cùm maximè vitam. Id. ep. 23.   always beginning to live, but should live indeed and in good earnest: We should in time make so sure of a blessed Eternity, that we should never more have cause to fear either Sickness, Death, the Grave, or Hell.   

The twelfth and last Direction.  
If we would effectually redeem the Time, we must not give way to any Delay, but strengthen and settle our Resolution against any farther Procrastination.  

* Luke 19.44.  Know the Time of thy Visitation: 
† Verse 42.  Know in this thy Day the things which belong unto thy Peace. 
‖ Is. 55.6. Ps. 32.2.  Seek the Lord while he may be found, call upon him while he is near. 
(*) Job 22 21.  Acquaint now thyself with God. 
(†) Mat. 5.25.  Agree with thine Adversary quickly, whilst thou art in the Way with him. 
(‖) & 3.7.  Flee from the Wrath to come: Not go, nor run, but flee. 
* Heb. 6.18.  Flee for Refuge to lay hold upon the Hope set before you: as of old, the unwitting and unwilling  was wont to hasten to take hold upon the Horns of the Altar, and to 
† Exod. 21.13. Num. 35.6. Deut. 4.41.  flee for safety to a Sanctuary, or City of Refuge, when hotly pursued by the enraged Avenger of Blood. Be able to say with holy David, 
‖ Ps. 119.60.  I made 
[a] 
— Properat vivere nemo sntis.  Martial. l. 2. epigr. 90.  haste, and delayed not to keep thy Commandments.  
Where the Prophet expresses it both affirmatively and negatively, and so the more Emphatically, after the manner of the Hebrews, to show his promptitude and readiness, speediness and quickness; in 
[b] Calv. in loc.  comparison of those dull and lazy Procrastinators, who come not at all, or come but softly and slowly to God. And 
[c] Quanquam verba sunt praeteriti temporis, continuum tamen actum notant. Ibid.  though the Words speak of the time past, yet (as Calvin observes) they note a continual act: I made haste and delayed not; and I still make haste, and now do not delay to keep thy Commandments. Remember, how Abraham risen up early in the Morning, and without objecting or disputing, or letting slip the first opportunity, was ready to offer, and forward to sacrifice his only Son, at God's command. (Gen. 22.3.) And how Christ's Disciples, at his first Call, immediately left their Nets, the Ship and their Father, and followed him. (Matth. 4.20, 22.) And take Example by the wise Merchant in the Parable, who dispatched his necessary business immediately, without cunctation or delay: The account there given of him is expressed all in the present Tense; He 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 13.44.  goeth and selleth all that he hath, and buyeth the Field in which the Treasure was hid. 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 6.10.  While you have opportunity, do good to yourselves, and do good to all. Let me say to you concerning Time and Opportunity, as Boaz said to his Kinsman concerning the Land, 
‖ Ruth 4.4,  If you will redeem it, redeem it: Stand no longer dallying and trifling in a matter that requires haste and speed. For here consider,  
1. The sooner, the better. 'Tis better,  

(1.) In respect of God.  
(2.) Of ourselves.   
(1.) The sooner we redeem the Time, the better it is in respect of God: for God is abundantly more honoured, and better served by it.  
He is more honoured by it. Our making haste to redeem the Time, prevents the doing of much Dishonour, which by great and gross misspence of our Time would many ways be cast upon God; by our affronting his Authority, continuing in open Rebellion against him, breaking his holy and righteous Laws, abusing his Creatures, and misemploying his Gifts from day to day. And more than so, It actually and positively does much honour to him, as it is a ready, present, obedient Answer to God's Call, who cries, 
* Heb. 3.7, 13.  To day; while it is called, to day: And a real demonstration, and high expression of our ardent Love and hearty Affection to him, and his Laws, and Ways: and an open and constant Justification of their Equity, Bonity, Suavity and Amability, in the eye of the World. And it is no small Honour done to God, that by making haste, and not delaying, we devote the best of our Time to him, and put him not off with the very dregs and refuse.  
And further yet; as God is more honoured, so he is much better served by it. The more haste we make to redeem the Time, we shall be the better disposed, more adapted and sitted for the Service of God; become more meet Vessels for our Master's Use: and not only acquire greater Abilities, but meet with larger, more frequent and various Opportunities of doing God faithful and acceptable Service. The sooner we enter in, the longer we shall labour in our Lord's Vineyard, and do the more work for our Heavenly Master.  
(2.) The sooner we redeem the Time, the better it is in respect of ourselves. 'Tis more honour able, more pleasurable, more profitable to do it sooner than later.  
1. It is more honour able to hasten, and not to delay: for this is a Sign that our Acts and Deeds are free and voluntary, not forced and constrained: That what we do in Religion, we do of good will and choice. On a Sick or Deathbed, a Man is scared into a sudden and unchosen Piety, and frighted into sits of involuntary Devotion. He that never sets himself to redeem his Time, till a mighty Fear forcibly drives and impells him to it; till he finds he approaches and draws near to the Gates of Death and Hell, and is ready to give up his unready and unallowable Accounts to the great and righteous Judge; This Man acts dishonourably, for he does nothing out of disaffection to his Sins; nothing at all for the Love of God, and for the sake of Virtue. But it is an Honour and a Credit to a Christian, to redeem the Time by his own Election, and to act for God out of a free and ingenuous Principle of Love.  
2. The more haste we make to redeem the Time, it is so much the more pleasurable to us: For, if we take up Christ's Burden betimes, we shall account it a light Burden: Use will alleviate it to us. If we enter early into God's Service, we shall more easily reckon his Service perfect Freedom. The sooner we turn our Feet unto God's Testimonies, we shall run the way of them with more Freedom. The sooner we address and apply ourselves to the keeping of God's Commandments, we shall bring ourselves with so much less pains to keep them, and shall taste more Sweetness in our Observance of them: We shall not meet with such Difficulties when we set upon the Work, nor have so great and vast Prejudlces against God's Laws and Ways to remove; such strong Biasses to sinful Courses to knock off, such grown and radicated sinful Habits to root out: We shall enter into the Way of God's Commandments, and fall upon the Practice of Piety with less reluctancy and contranitency: and the longer we have walked in the holy Path, the better we shall like it: the longer we have kept the Divine Precepts, the more we shall experience the Goodness, and find and feel the Comfort of them: and so still be more and more pleased and satisfied with them, and delighted in them.  
3. The more haste we make to redeem the Time, it will prove the more profitable and benesicial to us: We shall get the more Grace, the more Peace here; and a greater reward of Glory hereafter.  
The more we shall get of God's Grace. Grace is increased by degrees: and this is the Method of the Divine Wisdom, for God ordinarily to give out his Grace as a help and encour agement to usefulness and Diligence; a Reward and Remuneration of it. God does not use to communicate his Grace to drowsy, sleepy, idle, lazy-Loiterers; but to impart it to waking and stirring, active and busy Persons: Habenti dabitur. 
* Mat. 25.29.  Unto every one that hath, and industriously useth what he hath, in a faithful improvement of his Time, and trading with his Talents; to him shall be given, and he shall have abundancè. The more work we do, the more strength and Grace we shall receive: and therefore let's early be up, and quickly be doing.  
Again; The sooner we do redeem our Time, the more peace we shall have, as well as the more Grace. An early painful, a constant laborious Christian must needs be ordinarily a comfortable Christian. 
[d] Se. Dr. Sll bs' Preface to the Soul's Conflict.  Some degree of comfort attends and follows every good Action, as Heat accompanies Fire, and as Beams and Influences issue from the Sun: and many degrees of comfort will certainly usually accompany many good Actions. The more we hasten to redeem our Time as we ought, we shall the sooner attain to a high degree of Probability, and a comfortable Assurance of our Justification and Right to Salvation. But as long as we wilfully waste our Time, and misspend our Hours; so long we shall be troubled with disquieting Doubts, and perplexing Fears. 
* ●s. 57.21.  There is no Peace, saith my God, to the Wicked; says the Prophet: But 
† Ps 119.165.  great Peace have they which love thy Law; says David: which love it so well, as to make very great haste to keep it.  
Once more; As the sooner we redeem our Time and Opportunities, the more Grace and Peace we shall get here; so we shall receive a greater Reward of Glory hereafter. God will remunerate us according to our Works: The more we have done for him, the more we shall receive from him. The more acts of Obedience we have performed, we shall be recompensed with the higher Degree of heavenly Glory. The sooner you do it, so much the better. That's the first.  
Consider,  
(2.) We must make haste, and not delay to redeem the Time, because they that make most haste to redeem it, do find they have work enough to fill up all their Time, and take up all their Days and Hours. The Welldoing the business of Religion will fully employ us all our life long. 'Tis a strange thing, for any to think that the work of a Day, of an Hour, of an Instant, which Wisdom's Children, the most understanding People of God, think a whole Life little enough for. Do you dream of believing in an Instant, of repenting in an Instant? Repentance has many Acts and Exercises belonging to it. To remove and expel long contracted habits of Sin, to arrive to a confirmed settled state of Goodness, to give an Example of Christian Graces in all Relations and Conditions of Life; certainly these are things that require a large and very considerable tract of Time, and cannot be crowded into a narrow Room.  
If we do but consider, that they that have entered the most early into the Service of God, and have done many Years work for God, do acknowledge themselves, even after the pains and industry of thirty or forty Years Piety to be but very imperfect Christians: If the most devout, religious Persons, after their using so much Diligence, do find at last so much Indevotion and unholiness in themselves; many bad relics of Selfishness, Worldliness, Pride, and Passion; many initial excesses in Meats and Drinks; much Coldness and Deadness in holy Duties, much Slackness and Remissness in the ways of Godliness; some strong Temptations, which sometimes shake them, and are ready to foil and overbear them; some Weaknesses and Untowardnesses, which they can never free themselves wholly from: If we well and seriously consider this, we shall be forced to confess, that the Redemption of Time, and Business of Religion, is not to be delayed and put off to be a late, much less the last Work to be done by a Christian.  
(3.) We must make haste, and not delay to redeem the Time; for  

Delays are Unworthy and disingenuous.  
Delays are Hazardous and dangerous.  
Delays are Foolish and unreasonable.   

1. Unworthy 1. In respect of God.  
1. Unworthy 2. In respect of ourselves.   
1. Unworthy in respect of God. Every Delay of the Redemption of our Time for God's Service, it argues our want of Respect, our lack of Aflection and Love to God: It shows we prefer our Sins before him. 
* See p. 25.  What an unworthy thing is it, that we should put God off, who should be served in the first place by us, if we had Christianity, or Reason? That we should ever expect to receive the Reward of Eternal Life, and unconceivable Happiness from him, and yet grudge to devote the few Days of this temporal Life to him? That we should refuse to give our good Days to God, and strongly presume that God at last will be contented, well-pleased and satisfied with the weak, and faint, and sickly Service of those evil Days, which we ourselves 
† Eccl. 12.1.  shall say we have no pleasure in? What a disingenuous thing is it, not to go to God till we cannot tell whither to go? Just as Men go into an Hospital, when they apprehend they are quite useless, and find themselves utterly disabled to do any Work, and wholly unfit for Labour and Service?  
What baseness is it to deal worse with God, than fair conditioned and ingenuous Men deal one with another? 
* Prov. 3.28.  Say not unto thy Neighbour, says Solomon; Say not unto God, say I; Go, and come again, and to morrow I will give; when thou hast it by thee. Thou hast thy Endeavours, and thy Heart and Affections more by thee now, than thou art likely to have hereafter: and therefore do not causelessly and trislingly put God off. The 
† Leu. 19.13.  Wages of an hired Servant, were not to abide with an Israelitish Master all Night until the Morning. Nor may we defer the Payment of the Debt which we all owe to our great Landlord, when it is at present justly demanded, and he cannot in honour remit, or forbear it. Shall we unworthily and wickedly oppose our Wills to the Wisdom and Will of God, who best understands what is the fittest Time, and has Right to appoint, and Authority to determine the Time of our Work, as well as the Work itself. When God so plainly says, To day; Is it meet for us to say, To morrow? Shall we continue to delay, when we promise so often to break off our Delays? Shall we make God wait, who so pathetically calls, and cries, 
‖ Deut. 5.29.  O that there were such an Heart in them! 
(*) Jer. 13.27.  When shall it once be? 'Tis unworthy to deal worse with God than we would deal with Men.  
But how highly unworthy is it to deal worse with God, than we have dealt with Sin, and with the Devil himself? To come on in the Service of God as slowly as a Snail, when we used to 
* Jer. 8.6.  turn to our sinful courses as engerly and violently as the Horse rusheth into the Battle? To deny God continually what he requires, and reasonably expects; when we have so frequently satisfied and fulfilled the Desires of the Flesh, and not once said Nay to the Devil's Temptations? To linger, and delay to keep God's Commandments, who have made the greatest haste and speed, and never in the least delayed to do the Lusts and Works of the Devil?  
Once more; What shameful unworthiness is it, to deal worse with God, than God himself deals with us? When we stand in need of God, God makes no unnecessary Delay. Christ is represented as 
† Cant 2.8.  coming leaping upon the Mountains, and skipping upon the Hills. 
[e] Bp. Reyn. in loc.  When the Time of Deliverance is come, Christ makes haste, and rejoiceth to save: and no Mountains nor Hills, either of Sin or Misery can stop him: And shall we secretly justify, maintain and plead for our Delays, by objecting the many Mountains of Difficulties that stand in the ways of Christ's Commands? When at any time we want any thing, it does not content and satisfy us that God at last will give us the Mercy, but we are impatient till he does it: We are ready to cry with David, 
‖ Ps. 40.13, 17.  O Lord, make haste to help me: make no tarrying, O my God. We would be loath to be served so by God, as we do usually serve God. When God himself has no delight to put us off, what unworthiness is it for any of us to find in our Hearts to put God off.  
God makes indeed many great and very long Delays, with relation to the Execution of his Judgements: But here it is highly disingenuous for us to delay, because God delays. Is it not an indication of an ill Nature, a plain discovery of a bad Temper, for any to defer their Repentance, because God defers their Punishment? and by prolonging and lengthening out our Disobedience, to make God suffer from us, because we do not suffer from him? What wretched baseness is it to take liberty and encouragement to continue still in an evil way, and run on presumptously in a course of Sin, because God is merciful, patiented and long-suffering, and 
* Eccl. 8.11.  Sentence against an evil Work is not executed speedily? whenas the Goodness and Patience of God should lead and oblige us to speedy Repentance; And nothing in the World can possibly appear more unbecoming, and a more ungrateful return to the Kindness of Heaven, than to be bold to be evil, because God is good. What can be more contrary to all Ingenuity, than to say in your Hearts, and signify in your Lives, (though you will not for shame speak out such a thing) that you earnestly desire to have some further Time afforded you to live in Sin, and offend God, yet a while longer, by abusing his Mercies and disobeying his Commands; and when all is done, to receive at last a general Pardon, upon a short and slight Repentance and Confession; and without the Trouble of a holy Life, or taking any pains in working out your Salvation, to be freely and fully made Partakers of the Riches and Treasures of Mercy and Glory?  
Shall we show ourselves so monstrously disingenuous, as to delay to repent and obey; when in the case of his Judgements, God is so gracious as to delay: But in the case of his Mercies he is so kind as not to delay to give what he sees we are fit to receive?  
2. Delays are unworthy in respect of ourselves. For,  
(1.) The very Act of deferring plainly discovers a false, rotten, corrupt, unsound and unsincere Heart. Some are so weak as to think, there is somewhat of Goodness in them, because they resolve to redeem the Time, by becoming penitent and obedient hereafttr: But I think it is a Sign of great Baseness. A Man that purposes to keep God's Commandments hereafter, and delays to keep and observe them at present; the plain truth of it is, he has no real honest good Mind to keep them at all. He is just like a cheating Debtor, that puts off the Payment from day to day, with good Words and fair Promises; not because he really designs to discharge the Debt at the Time appointed; but because he never intends to pay it, if he can possibly shift and avoid it. That which makes you now desirous to defer the Redemption of your Time, will make you loath to redeem it hereafter, as well as now.  
(2.) To delay the Redemption of our Time, is very unworthy in respect of ourselves, because it infers the misimprovement and misemployment of our rational Faculties, and the great Abuse of our bodily Members during our Delays. When every one of us have Souls capable of doing God and our Generation good Service, what an unworthy thing is it either not to employ, or to misemploy the noble Powers of our reasonable Souls, which are always fit for higher Services, and better Uses, than the dilatory Sinner puts them to. Does it not too plainly speak a mean and low and base Spirit, to choose to continue a Slave to Sin, a Drudge and Bondman to the Devil; when thou mightst be busied and set awork in God's Service, and very honourably and gainfully employed by the great and mighty Monarch of the World? To yield your Members as Instruments of Unrighteousness unto Sin, instead of yielding yourselves to God, and your Members as Instruments of Righteousness unto God?  
2. To delay the Redemption of our Time, is hazardous and dangerous, as well as unworthy and disingenuous. For,  
(1.) The Time of our Life is very uncertain. Seriously consider, that if thou dost not take the present Time, Time with thee may quickly be no more. 
[f] Subito tollitur, qui diu toleratur. Gregor. Hom. 12. in Euang.  He that is long forborn, is often snatched away of a sudden. 
* Job 21.13.  Thou mayest go down to the Grave in a Moment. Thou mayest be dead, and buried; thy Body be rotten in the Grave, and thy Soul grievously tormented in Hell, long before the Time comes which thou didst fix and set for thy Repentance, and the amendment of thy Life. 
[g] Maxima vitae jactura, dilatio est. Illa primum quemque extrahit diem, illa eripit praesentia, dum ulteriora promittit. Maximum vivendi impedimentum est, expectatio quae pendat excrastino. Quò spectas, quò te extendis? omnia quae ventura sunt, in incerto jacent: protinus vive. Sen. de brev. vit. cap. 9  Delay, says Seneca, is the greatest Loss of humane Life: It deprives us of that which is present, while it Promises that which is future. The greatest hindrance of living well, says he, is, Hope of living to morrow. But it is a noted Saying of St. Gregory, 
[h] Qui poenitenti veniam spopondit, peccanti diem crastinuninon promisit. Greg. Hom. 12. in Euang.  He that hath promised Pardon to him that reputes, he has not promised to morrow to repent in. And if God has not promised it to us, we have no reason to promise it to ourselves: for, 'tis a Rule in Civil Law, 
[i] Nemo potest promittere alienum  No Person can promise that which is another's. He spoke prudently and piously, who when he was invited to come to morrow to a Feast, returned this Answer, I have not had a morrow for these many Years. It was good Counsel which a wise Rabbi gave his Scholar, that he should be sure to repent one Day before he died. But if you delay to be penitent and pious, holy and religious, the present Day; you may never have the Benefit and Advantage of another.  
Young Men too commonly lavish out the present, in hope of redeeming the future Time: But they build their Hope upon the greatest Uncertainty in the World. 
[k] Quis est tam stultus (quamvis sit adolescens) cui sit exploratum, se ad vesperum esse victurum? Quinetiam aetas illae muliò plures, quàm nostra, mortis casus habet. Faciliùs in morbos incidunt adolescentes, graviùe aegrotant, tristiùs curantur. Itàque paùci veniunt adsenectutem. Cicero in Cat. Maj. sen de Senect.  Young Men (as Tully brings in Cato discoursing) in some respects, are in greater danger of Death than Old Men: They fall into Diseases more easily, sicken more violently, and are cured more hardly: and therefore there are but very few that reach to an Old Age. The Jews tell of Ben Syra yet a Child, (as 
[l] Dr. Stoughton's Heavenly Conversation, p. 81, 82.  Dr. Stoughton relates the Story) that he begged of his Master to instruct him in the Law of God, who deferred it, and put him off; saying, he was too young yet to be entered into Divine Mysteries: then he replied, But Master, said he, I have been in the Churchyard, and perceive by the Graves which I have lain down by, and measured, and find shorter than myself, that many have died younger than I am, and what shall I do then? and if I should die before I have learned the Law of God, what would become of me then Master? The consideration of our short Life, says that worthy Doctor, should cause us to 
[m] Ad haec quaerenda natus, aestima, quàm non multum acceperit temporis, etiamsi illud totum sibi vendicet, cui licèt nihil facilitate eript, nihil negligendo patiatur excidere, licèt horus avarissimè servet, & usque in ultimae aetatis his manae terminos procedat, nec quicquam illi ex eo quod natura constituit, fortuna concutiat: tamen homo ad immortalium cognitionem nimis mortalis est. Sen. de Otio sap. c. 32.  make haste to learn to know, and serve God, and to think we cannot begin to study that Lesson too soon, that can never be learned too well. And withal to use all Speed and Diligence, lest, as Children have usually torn their Books, so, we have ended our Lives, before we have learned our Lessons.  

* Joh. 9 4.  Work while it is Day: the Night cometh, when no Man can work. 
† & 12.35.  Yet a little while is the Light [of this Life] with you: walk while ye have the Light, lest Darkness come upon you. Do not carry yourselves like idle Boys, who play away their Candle, and then are forced to go to bed in the dark.  
Thy Life is uncertain; and therefore, with Apelles that curious Painter, let no Day go without some Stroke, or Line drawn to the Life: Let no Day pass without dispatching some lawful Business, without performing some good Work, and doing some laudable virtuous Action. Do every Day the Work of that Day: Make Religion thy business every day of thy Life.  
(2.) Delays and Prorogations are very dangerous, because many other things are exceeding uncertain as well as our Lives. Thou dost not know, but that by some Disease thou mayest quite lose the use of thy Reason, and the natural right Exercise of thy Rational Faculties, and so become in a manner dead, even while thou livest. Or if still thou retainest the free use of thy Reason, yet thou mayest be deprived of the means of Grace, and helps to Salvation: 
* Isa. 30.20.  Thy Teachers may be removed into a Corner. Thou mayest be pinched with a 
† Amos 8 11, 12.  Famine of hearing the Word of the Lord; and be ready to 
‖ Prov. 29.18.  perish for want of Vision. Or through Sickness, or some sad Providence, thou mayest be hindered and detained from making use of those common Means, which others comfortably and profitably enjoy. Or, if thou hast Liberty to attend on the outward means of Grace, thou mayest 
(*) 2 Cor. 6.1.  receive the Grace of God in vain, not 
(†) Luk. 19 42.  know and understand in this thy Day the things that belong unto thy Peace. Thou mayest have a 
(‖) Prov. 17.16.  Price in thy hand to get Wisdom, and be such a Fool as to have no heart to it. Thy Mind may become more unprepared, and thy Will more indisposed to receive the Truth, and embrace the Goodness of the Word. Thou mayest be ready to 
* Acts 7.51.  resist the working of the Spirit in the great Ordinances of the Gospel; and mayest render its ordinary Motions ineffectual, and the common Grace of God unsuccessful. Thy continued Delays are likely to render thee more unteachable and untractable, more incurable and unchangeable; more full of false Opinions of God and his Ways, and strong Prejudices and Heart-rising against Religious Practices; more settled in sinful Ways and Courses. Thy chosen Delays will insensibly draw on sinful Habits, and evil Customs, which will prove and become a second Nature, and be hardly left, and difficultly laid down. These poisonous Roots will not be easily plucked up. These 
* Jer. 13.23.  
[a] Naturalists say, that Spots are so deep in the Leopard, that if you take off the Skin, they will appear in the very Flesh.  Leopard's Spots will not be quickly fetched out. Thou wilt be as unable to do it thyself, as an Ethiopian is to change his Skin: and it is a 
† 2 Tim. 2.25.  peradventure whether God will cure a customary, habitual procrastinating Sinner. Upon thy wilful long Delays God may deny thee the seasonable Aids, and sovereign Auxiliaries of his Grace; suspend the Influences, withdraw the Assistances, cease the Motions, and discontinue the Strive of his Spirit; and so all outward Means enjoyed may prove ineffectual for your Good. God may withhold his special Grace, in Judgement for your Non-improvement of common Grace. Yea, thy obstinate Delays may provoke God to 
‖ Luk. 19.42.  hid the things of thy Peace from thy Eyes, to deliver thee over into Satan's Power, to leave thee to thyself, to 
(*) Ps. 81.12.  give thee up to thy own Heart's Lusts, to judicial Blindness of Mind, to dreadful carnal Security, and horrible 
[b] Illud est cor durum quod non trepidat ad nomen cordis duri. Bern.  Hardness of Heart; to a 
* Rom. 1.28.  reprobate Mind, and a 
† 1 Tim. 4 2.  seared cauterised Conscience. By way of Punishment of thy Delays, God may suffer thee to sin on, till thou com'st to be 
‖ Eph. 4.19.  past feeling; and not help thee to recover any spiritual Sense in a dying Hour: but at last 
(*) Rom. 1.28.  give the Spirit of Slumber, or let thee fall into the lamentable Condition of downright Desperation. Of each of which, a learned 
[c] Gr. Exempl. part. 3. §. 15. p. 559.  Writer gives us a very notable and remarkable Example: Of the former, out of 
[d] Biblioth. Frat. Pol. Tom. 3.  Petrus Damianus, of one Gunizo, a factious and ambitious Person, to whom the Tempter gave notice of his approaching Death; but when any Man preached Repentance to him, out of a strange Incuriousness, or the Spirit of Reprobation, he seemed like a dead and unconcerned Person: in all other Discourses he was awake and apt to answer. And of the latter, out of Venerable 
[e] L. 5. c. 15. Hist. Gent. Anglor.  Bede, of a drunken Monk, who upon his Deathbed seemed to see Hell opened, and a Place assigned him near to Caiaphas, and those who crucified our dearest Lord. The Religious Persons that stood about his Bed, called on him to repent of his Sins, to implore the Mercies of God, and to trust in Christ; but he answered, This is no time to change my Life, the Sentence is passed upon me, and it is too late.  
There may be no room and place for Consideration and Repentance upon thy Deathbed, either through senslessness and stupidity, caused by the special Disease of thy Body, or the sad and direful Divine Judgement: or through too quick a feeling, too deep a sense of pungent corporal Pain, or exquisite Torture of Mind and Conscience: the Tempter busily setting in with thy own guilty awakened Conscience, to aggravate thy Sins to thy Terror and Amazement, and to load thee heavily till thou faintest, sinkest and fallest, crushed and broken under the Burden.  
But suppose thou shouldst stand at that Day in much more moderate tolerable Circumstances, yet thou mayest be distracted and diverted with the Thoughts of making or altering thy Will, settling thy Estate, disposing and ordering the Affairs of thy Family, stating and clearing the Interests of thy Relatives. And when thou art about to bid thy final and last Farewell to every thing in this World that is near and dear to thee, and art under a strange and strong apprehension of hastily approaching Death and Judgement, 'twill prove a very hard task to gain and maintain a well-composed and undisturbed Mind in the management of thy great Soul-concerns.  
But admit thou shouldst enjoy much Freedom of Thoughts, and have the greatest Advantage imaginable of a quiet sedate Frame and Temper, in the Procedure of that most busy Day and Hour, yet is there a very formidable Danger of thy dying and departing without rational Satisfaction about the Goodness and Safety of thy State and Condition, or any comfortable Evidence of the Divine Acceptance of thy Deathbed Performance.  
3. To delay the Redemption of thy Time, is highly unreasonable, and very 
[c] 
Non est, crede mihi, sapientis dicere, Vivam.  
Sera nimis vita est crastina, vive hodie.  Martial. l. 1. epigr. 16. 
Cras vives: hodie jam vivere, Postume, serum est.  
Ille sapit, quisquis, Postume, vixit heri.  Id. l. 5. epigr. 58.  foolish: to put off the building of a spiritual Temple in thy Soul, as the Jews excused their Neglect of re-edifying the material Temple, by saying, 
* Hag. 1.2.  The Time is not come.  
What Folly is it, to 
[d] Perdis hodiernum: quod in manu fortunae positum est, disponis: quod in tua, dimittis. Sen. de brev. vit. c. 9  lose the present, which God has put in thy own hand, and to determine and dispose of the future Time, which only and wholly rests in the Hand of God, and is quite out of thine. To Put all to the venture of repenting and securing thy State hereafter, when so many have ruined and undone themselves without Remedy or Recovery, by lingering and loitering Delays?  
What a plain and apparent Self-delusion is it, to except against, and wave the present Time, because it is present; since when that Time which now is future shall become present, you must then put that off for the same reason that now you put this by?  
What a silly Cheat dost thou put upon thyself, while thou dost pretend a purpose to make but a very short Delay; a Desire to enjoy thy Sin but a little longer, it may be but this once more; and a Resolution then to part and shake hands with it for ever? when as the very next touch may deadly infect thee, the very next taste poison thee; one other Closure with sensual Pleasure will in all probability more deeply enamour thee; one farther embrace of Sin more bewitch and fascinate, inebriate and intoxicate thee; one step more presently carry thee into a Snare, that will entangle and hold thee fast for ever. Is it likely that thou wilt leave thy Sin, when thou shalt be more in love with it, more enslaved to it? and that thou wilt be able to deny thy Lust, when thou hast greatly provoked and inflamed it, by farther gratifying and fulfilling it? Dost not thou take a direct course to besot and infatuate thyself, and to bring thyself at last to delight in the Remembrance of those beloved Sins, which thou shalt not be able to act any longer? Thou Fool darest thou venture to break the Commandments of God now, and pretend a purpose to keep them hereafter; when every breach of God's holy Laws will lessen thy Aw and Reverence of them, make thee more unfit and unable to keep them, more averse to the Observation of them, more ready to contemn them, more prone and bold to violate them for the future?  
How lamentably dost thou abuse thyself, by encouraging thyself to Sin at present, upon hopes of repenting hereafter? that is, in plain terms, in hopes of accusing and condemning thyself, of blushing and becoming ashamed and cofounded; of being sorely troubled, greatly grieved, and sorry exceedingly at thy very heart; of falling out with thyself at last, calling thyself Fool, Madman, Beast; and punishing and taking Revenge upon thyself for what thou hast done.  
What a vain Confidence and groundless Expectation is it, to think thou shalt easily get rid of thy Sins, when they will be much more riveted and radicated: and presently recover the Favour of God, when thou hast more highly provoked and incensed him with thy aggravated Sins, and multiplied Provocations: and quickly regain the Motions of God's Spirit, when thou hast grieved and driven him away by thy very tedious long Delays?  
What a false and imaginary Hope is it, to look at last to obtain the Pardon of all thy Sins, without having respect to God's Commandments in the course of thy Life? when God does intent and promise Pardon in order to Holiness, and chief design it as an Encouragement to cheerful faithful sincere Obedience. 
* Ps 130.4.  There is Forgiveness with thee; that thou mayest be feared: says the Psalmist.  
How unreasonable is it, to live in a continual Neglect of thy present necessary indispensable Duty, and to expect that God at last should yield to accept 
[e] See the Gr. Exemp. p. 302.  the Will for the Deed, when the Deed is out of thy own Power merely through thy own Default?  
What Weakness is it, to delight to delay, when nothing is to be gotten by it? when thou canst not hope that God hereafter will alter his Law, change his Covenant, accept and save thee upon cheaper Terms and easier Conditions than now he is pleased to propose to thee. When God's Will is not likely to alter, nor thy own Will more likely by Delay to be wrought to a Compliance with the Divine Will, what is the meaning of all thy tarrying? Is it prudent to delay thy Duty, when thou canst not retard thy Punishment? when though thou lingerest and delaiest, yet 
* 2 Pet. 2.3.  thy Judgement now of a long time lingreth not, thy Damnation slumbreth not.  
Yea, what an unaccountable carriage is it, by making Delays to cast thyself into grand Inconveniences; to run thyself into such unhappy Circumstances, that thou shalt have hereafter a more painful difficult Work to do than ever, less time to do it in, less strength within, and smaller aids and helps from without, from Heaven above, to do it with; and shalt meet with more hindrances and obstructions in the doing of it from the Devil, the World, and thy own Corruptions?  
What an absurdity is it to multiply Delays, and 
[f] 
Victuros agimus semper, nec vivimus unquam.  
Cras hoc siet. Idem eras fiet Quid? quasi magnum  
Nempo diem donas? sed cùm lux altera venit,  
Jam cras hesternum consumsimus: ecce aliud cras  
Egerit hos annos, & semper paulùm erit ultra.  Pers. sat. 5. v. 66.  never to make any end of them? to find no leisure in all thy Life to live well? to lengthen out, and let thy morrow grow till it reach the years of 
[g] 
Dic mihi cras istud, Postume, quando venit?  
Jam cras istud habet Priami vel Nestoris annos.  Martial. l. 5. epigr. 58 Vide & l. 2. epigr. 64.  Priamus or Nestor; and, if it were possible, the full Age of Methuselah? St. Austin confesses and condemns his former lingering dilatory Temper. 
[h] Non erat omnino quod responderem veritate convictus, nisi taniùm verba lenta & somnclenta, Modò, ecce modò, sine paululum. sed modò & modò non habebant modum. Aug. Confess. l. 8. c 5.  I was clearly convinced by the Truth, says he, and had nothing to answer but only lazy and sleepy Words, another time, shortly, a while hence, let me alone but a little longer: But my Delays were endless and infinite, and would keep and observe no measures or limits. I prayed in this manner to thee, says he; 
[i] Da mihi castitatem & continentiam, sed noli modò; timebam  Lord give me the gift of Chastity and Continence: But I said in my heart, pray do not give it yet to me, for I was afraid lest thou shouldst hear me too quickly, and heal me too soon, etc. And at last he reasoned himself out of this unreasonable Humour, in this manner; How long, how long shall I put it off till to morrow, and next day? Why not now? Why should not this very Hour put an end to my lewd and lose Life?  
What unhappy Folly is it tp delay the Time of thy Youth, and so to lose the 
[k] See p. 22.  Flower of thy Age?  
What a Reproach and Disparagement to thy Judgement and Understanding, that when thou art come to years of Maturity, arrived to thy Middle Age, thou shouldst show thyself so inconsiderate and indiscreet as still to delay, and not to use thy Reason and Judgement aright?  
What a farther and higher degree of Folly is it, to defer the Redemption of thy Time till 
[l] Our seeking all Summer, withered and dry, and beginning to shoot out a little, about Michaelmass spring: of which kind of shooting fruit can never come. Bp. Andrew's Serm, pag. 174.  Old Age? The Stoic will tell thee, 
[m] 
Sera parsimonia in fundo est. Non enim tantùm minimum in tino, sed pessimum remanet. Sen. ep. 1.  
Non pisdet te reliquias vitae tibi reser vare, & id solum tempus bonae menti destinare, quod in nullaem rem conferri possit? Quam serum est tunc utvere incipare, cùn desinendum est? quae tam stulta mortalitatis oblsvio, in qumquagesimum & sexagesimum annum differre sana consilia: & inde velle vitam inchoare, qu● panci perduxerunt? id de brev. vit. c. 4.  
Quidam vivere tunc incipiunt, cunt desinendum est. Quidam antè vivere desecerunt, quàn inciperent. Idem, epist. 23. in fine.   'Tis late to spare when thou comest to the Bottom: for it is not only the least, but the very worst, that is left to the last. Art not thou ashamed, says he, to reserve nothing but the Relics, the Dross, the Dregs and Refuse for thyself; and to set that Time for the bettering of thy Mind and amendment of thy Manners, which can be bestowed on nothing else? Is it not extremely late, says he, then to begin to live, when thou shouldst make an end of Life? What is so foolish a Forgetfulness of Mortality, as to defer wholesome Counsels to the fiftieth or sixtieth Year of thy Age, and to think to enter upon a virtuous Life at such a time, as very few have lengthened out their days to? I may here apply those Words of Epicurus, commended and adopted by Seneca, 
[i] Quid est turpius quàm senex vivere incipiens? Sen. ep. 12. in fine.  What is more uncomely than an Old Man beginning to live? Though the Truth is, in the case of Godly Living, Better late than never. But is it any act or part of Wisdom, to resolve to begin to redeem the Time at such an Age, when thou wilt blush, in consideration of thy Years, to discover to any thy wonderful, shameful, gross Ignorance of the things of God, in order to thy receiving Information and Instruction, and furnishing thy Mind with necessary Knowledge; and, through Weakness of Understanding and Memory, be more uncapable of learning the great things of the Christian Religion, and Gospel-Institution, than thou wast in thy Younger Time: And wilt be backward to attempt so ungrateful a Work as openly to censure the Actions and Carriages of thy past Life, and to condemn and discontent thy old Companions, by forsaking their Fellowship, and taking up a course of Life so wholly different from, and directly contrary to theirs: And when thou wilt find it so 
[k] God in Wisdom will have the Conversions of such as have gone on in a course of Sinning (especially after Light revealed) to be rare and difficult. Births in those that are ancienter, are with greater danger than in the younger sort. Cavendum est vulnus quod dolore curatur. Dr. Sibbs' Soul's Const. p 327.  tough an undertaking, so troublesome and uneasy a task, to conquer and master, to expel and extirpate inveterate vicious Habits, which have been growing all thy Life, and to get virtuous Dispositions and gracious Habits introduced and planted in thy Heart? Is this to conclude and act rationally, to think to turn thyself at large to the full Exercise of all thy Christian Duty, when thou art reduced to a little Nook and Corner of thy Life? What lamentable wretched Folly is it, to defer all to an 
[l] Ante sonectutem curandum est ut homo bene vivat, in se●●etute autem ut bene moriatur. Sen.  Old Age?  
But is not this the most marvellous Folly and Madness of all, to adjourn the necessary Work and weighty Business of Redemption of Time to a dying Day and Hour? or to put off all to a Deathbed; and so to make that the Time of beginning, which should be only the Time of renewing Repentance; and to cast thyself into such straits, in which thou shalt have no time to receive, and make use of that variety of God's Grace, his preventing, restraining, assisting, furthering, quickening, strengthening, confirming, persevering Grace, which it is his usual sapiential Method to dispense and afford for the gradual bringing returning Sinners, in the way of Obedience and Holy Living to a participation of the great Rewards of a blessed Eternity. Yea to conclude and shut up thyself within such narrow Cancels, Bounds and Limits, wherein thou shalt be utterly unable to discharge and perform a great part of that Duty, which the Gospel expressly requires as the ordinary Qualification, and common clearly revealed Condition in order to Salvation; unable to 
* Rev. 22.14.  do the Commandments of God, 
† & 14.12.  to keep the Commandments of God, and the Faith of Jesus; to do, to keep them all; when thou shalt want the Objects and Opportunities of performing the several Duties, and exercising the several Graces, which a course of Obedience plainly includes: unable to answer the end of Christ's Death, by 
‖ 1 Pet. 2.24.  living to Righteousness: to exercise Chastity, Temperance, Mortification, as acts of Election, when thy Body is weak, and low, and languishing; no Lust stirring, no Temptation to such a Sin assaulting: unable to 
(*) 'tis 2.12.  live soberly, righteously, and Godly in this present World; to 
(†) Heb. 12.1.  run a Race; 
(‖) Rom. 2.7.  patiently to continue in Welldoing, 
* Gal. 6.9.  without faintirg: For these are things, which cannot be dispatched on a sudden, performed in a trice, or shrunk up into a narrow scantling, so small a pittance of Time. How can thy Light sufficiently shine before Men, that they may see thy good Works; when thy 
[k] Dr. Tillotson's serm. 2. vol. p. 80.  Candle is just sinking into the Socket?  
What a wild Fancy, and idle Imagination is it, to 
[l] When we are come to the very last cast, our Strength is gone, our Spirit clean spent, our Senses appalled, and the Powers of our Soul as numb as our Senses: when a General Prostration of all our Powers, and the shadow of Death upon our Eyes: Then something we would say or do, which should stand for our seeking: But (I doubt) it will not serve. This is the Time we allow God, to seeking him in. Is this it? would we then seek him, when we are not in case to seek any thing else? Would we turn to him then, when we are not able to turn ourselves in our Bed? Or, rise early to seek him, when we are not able to rise at all? Or inquire after him, when our Breath faileth us, and we are not able to speak three Words together? No Hour, but the Hour of Death? No Time, but when he taketh Time from us, and us from it? Bp. Andrew's serm. p. 180.  flatter thyself into the persuasion, that some sudden flashings of a passionate Repentance, some short gleams of Piety, and little scatter of Devotion; a few good Thoughts, or Godly Words; some weak ineffectual Purposes, imperfect Promises, fallacious Resolutions; or, at most, the Performance of some single Actions, will, upon a Deathbed, be acceptable to God, without habitual Sanctity, and an industrious persevering Piety. That a few Prayers and Tears, Sighs and Groans, an extorted Sorrow, and enforced Sadness; a compulsory Confession of thy Sins, and a Gift of Charity left to the Poor, out of that Estate, which now is 
[m] 
Defer not Charities till Death: for certainly, if a Man weigh it rightly, he that doth so, is rather liberal of an other Man's, than of his own. Sir Fr. Bacon's Essays, of Riches, p. 2ii.  
Let thy Alms go before, and keep Heaven's Gate  
Open for thee 3 or both may come too late.   rather another Man's than thy own, since thou thyself art able to keep it no longer; That such little slight things as these will serve as a sufficient Composition to be offered to God, and prove available to cross and cancel all the Debts, and wipe off the many and great Guilts of a fifty or threescore Years Impiety and Iniquity: And that the Pardon of all thy Sins will be comfortably sealed, and thy Soul be certainly consigned to the Joys of Paradise, and Glory of Heaven, by receiving the Sacrament of the Lord's Supper immediately before thy Departure. That if thou canst but form and frame thy shortest Breath to call upon God with these five Words, Lord have Mercy upon me, but a little before thy last Gasp; they will really 
[n] D●ke.  prove as powerful and available for the happy Translation of thy Soul to Heaven, as the mumbling over those five Words of Consecration, Hoc est enim Corpus meum, for this is my Body, is by the Papists imagined to be effectual for the Transubstantiation of their Host.  
Is this consistent with the use of Reason and Consideration, to venture all upon a Deathbed Repentance? to take a wilful Course to bring thyself into such a Condition, in which thou shalt be utterly unable, with all the help that can be afforded thee, to find out one Promise, or to meet with one Example in the whole Bible, that will full reach, or plainly and properly speak to thy particular case, and afford thee sufficient support, relief and Comfort, in that dark and dismal Day and Hour?  
Obj. No Promise? may some object, and say; Why what do you make of those Words? At what time soever a Sinner doth repent him of his Sins, from the bottom of his Heart, I will put all his Wickedness out of my Remembrance, saith the Lord.  
Answ. For answer, give me leave to tell you what others make of these Words, and those very great Divines too: There are no such Words in the whole Bible, (says the very Learned 
[l] Serm. of the Invalid. of a Death. bed Rep. part. 2.  Bp. Tailor) nor any nearer to the sense of them than those Words of the Prophet Ezekiel, chap. 18.21. But if the Wicked will turn from all his Sins that he hath committed, and keep all my Statutes, and do that which is lawful and right, he shall surely live, he shall not die. Or those, chap. 33.14, 15. in which you shall find Repentance more fully described; When I say unto the Wicked, Thou shalt surely die: If he turn from his Sin, and do that which is lawful and right: if the Wicked restore the Pledge, give again that he had rob, walk in the Statutes of Life without committing Iniquity; he shall surely live, he shall not die. Here only is the condition of Pardon; to leave all your Sins, to keep all God's Statutes, to walk in them, to abide, to proceed, and make progress in them; and this, without the interruption by a deadly Sin, [without committing Iniquity] to make restitution,— Satisfaction for all Injury to our Neighbour's Fame, all wrongs done to his Soul:— When this is done according to thy utmost Power, than thou hast repent truly, than thou hast a title to the Promise; Thou shalt surely live, thou shalt not die, for thy old Sins thou hast formerly committed. This Place of Ezekiel is it which is so often mistaken for that common Saying, At what time soever, etc. Repentance as stated by the Prophet cannot be done [at what time soever] not upon a Man's Deathbed.— Let that Saying therefore no more deceive you, or be made a colour to countenance a persevering Sinner, or a Deathbed Penitent.  
And it is observable what a free reflection the judicious Chillingworth, in a 
[m] P. 337.  Sermon preached before King Charles the First, was bold to make upon that Passage, which then stood in the entrance to our Common-Prayer-Book: I would to God, says he, the Composers of our Liturgy, out of a care of avoiding mistakes, and to take away Occasion of cavilling our Liturgy, and out of Fear of encouraging Carnal Men to security in sinning, had been so provident, as to set down in Terms, the first Sentence taken out of the 18th of Ezekiel, and not have put in the place of it an ambiguous, and (though not in itself, yet accidentally, by reason of the mistake to which it is subject) I fear very often a pernicious Paraphrase; for, whereas thus they make it, At what time soever— saith the Lord; the plain truth, if you will hear it, is, the Lord doth not say so, these are not the very Words of God, but the Paraphrase of Men: The Words of God are 
* Ezek. 18.21. — where, I hope, you easily observe that there is no such Word as, At what time soever a Sinner doth repent, etc. and that there is a wide difference between this (as the Word repent usually sounds in the Ears of the People) and turning from all Sins, and keeping all God's Statutes: That indeed, having no more in it but Sorrow and good Purposes, may be done easily and certainly at the last Gasp; and it is very strange that any Christian, who dies in his right Senses, and knows the difference between Heaven and Hell should fail of the performing it: but this Work of turning, keeping, and doing, is— ordinarily a Work of Time, a long and laborious Work (but yet Heaven is very well worth it) and if you mean to go through with it, you had need go about it presently. And I find the Reverend and Learned Mr. Robert Bolton expressing himself to the same purpose; 
[n] Mr. Bolton's Instruct, for a right comes. Affl. Conse. pag. 254, 255.  I marvel, says he, that any should be so blindfolded, and baffled by the Devil, as to embolden himself to drive off until the last, by that Place before Confession: At what time soever, etc. Especially, if he look upon the Text from whence it is taken; which, methinks, being rightly understood, and the Conditions well considered, is most punctual, and precise, to fright any from that desperate Folly: The Words run thus, Ezek. 18.21, 22, etc. Hence it appears, that if any Man expect upon good ground, any portion in this precious Promise of Mercy and Grace, he must leave all his Sins, and keep all God's Statutes.— Now what space is left to come to Comfort, by keeping all God's Statutes; when thou art presently to pass to that highest and dreadful Tribunal, to give an exact and strict Account for the continual Breach of all God's Laws all thy Life long?  
But I must desire the Objector to remember, that when some Alterations were made by Authority in our Liturgy, the Paraphrase was removed, and the proper Words of Scripture put in the room of it: and now the self-deceiving Procrastinator will not well know what to do for want of a What time soever, etc. which is nowhere now to be found or met with in all his Bible, or Common-Prayer-Book.  
Obj. But a Friend to Delays may further object, and say; Though, I confess, I was out in alleging the Promise, yet certainly there is an Example that affords sufficient ground of Comfort to a late and Deathbed Penitent. You cannot deny, says he, but that the Thief was converted upon the Cross, in the last Hour of his Life; and, notwithstanding his extreme late Repentance, was accepted and received by Christ to Mercy.  
Answ. It is especially from this Example abused, that ignorant Dawbers, and untaught Teachers take occasion to prepare and make up that 
[o] Bp. Andrews serm. 1. of. Repent. and Fast. p. 181.  Opiate Divinity, which they minister to the Souls of superficial Deathbed Penitents, and so send them away into the Paradise of Fools. And this is the great Rock of Presumption, which many build, or rather split upon: They resolve to enjoy the Pleasures of Sin during the Season of their Health and Strength; and intent and hope to repent of their Sins, and turn to God, to accept of Christ and make sure of Heaven upon the Cross of their last Sickness, and with the beautified Thief to slip immediately into Paradise.  
But I shall labour to convince you, that the Instance of the Thief upon the Cross will 
[p] Vid. Chillingworth's serm. 6th on Luke 16.9. p. 397.  not suit your Condition, nor serve your turn. For here consider with me these few things:  
1. That, it may be, he was not so vile and vicious a Person, as he is commonly taken to have been: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Latro do not always note a Thief or Robber, but signify a Soldier; and out of Zeal to the Jews he might have somewhat transgressed the Roman Laws: It may be otherwise he was not altogether so bad a Man: But thou knowest the heinous circumstances of thy own misled and ill-governed Life. But,  
2. Suppose him to have been a notorious Ill Liver: yet it is to be considered, that the Conversion and Salvation of the Thief is an extraordinary Instance: For,  
(1.) The Thief was converted at a very remarkable Time, when the Son of God and Saviour of the World shed his precious Blood, and suffered a painful shameful Death, to satisfy the Divine Law and Justice, and to redeem and recover lost and miserable Mankind: And certainly if ever God would work a Miracle, he would do it then. Dost thou hope to exercise Repentance unto Life at the Hour of Death, and to sue out a Pardon with thy last Breath, when thou hast not hearty and devoutly called upon God in all thy Life, because God had Mercy on the Thief upon the Cross? Tell me, canst thou expect that Christ should come another Time into the World, and suffer again, and die once more for Mankind? if so, than thou mayest conceive great Hopes indeed that God will do the like again, and it may far as well with thee as it did with the Thief. Christ then triumphing on the Cross, (says the Worthy 
[p] Threat. of Repent. p. 161.  Mr. Daniel Dyke) did as Princes do in the Triumph of Entering into their Kingdoms; they pardon gross Offences before committed, such as they pardon not afterwards. And 
[q] Instruct. for a right comf. Affl. Consc. p. 251.  Mr. Robert Bolton useth an Illustration somewhat like it; A King sometimes pardons a Malefactor at the Place of Execution, says he; wilt thou therefore run desperately into some horrible Villainy, deserving Death, hoping to be that One amongst many Thousands?  
If God do good to any Sinner, that has securely lived in his Sins all his Days, and bring him home to himself at last; he goes out of the way of his ordinary Grace and Providence; and the Conversion of a Sinner upon his Deathbed, it is a high expression of extraordinary Grace and Mercy, and an Act of God's absolute Power and Sovereignty: And surely it is safest and most comfortable to expect from God not merely what he can do, but what he has promised in his Word, and given us plain notice that he will do; and what in the ordinary course of his Providence he declares himself ready to do. I make no Question, but God is 
[n] Agentia naturali mode, debilius agunt quàm ut possant unt actu habitum informare, idóque opus est subinde r●petit is actibu,— At res longè aluer se habet in divinis, cùn nemsram is qui producit actum Deus est, Deus, inquam, agent— tantâ vi & efficacia, ut statim primo illo acts— in utraqus animae parte seu potentia habitus fides & charatates ingeneret, atque infundat quasi. Cameronis oper. p. 912. But I think, that ordinarily Habitus infusi infunduntur ad modum acquisito●●●.  able in the shortest Time to work such clear and strong Convictions, and to make such powerful deep Impressions upon the Mind and Heart of a dying Sinner, as should have the virtue and power of a general Habit, or be equivalent to many particular Habits; and in case of longer continuance of Life, should be effectual to a lasting persevering Obedience. And I readily acknowledge, that the Nature of God is infinitely merciful: and that it was the gracious Nature of God, which moved and inclined him to make the Evangelical Promise; and, I think, he has not so restrained and bound up himself by the New Covenant, but that, if he please, he may use 
[p] Divine tum libertati, tum gratiae ac nilsericer liae detr. thy aut decedere non parùn videtur, si dicatur, Deum non posse, aut nulo u quam tempote velle extra ordinem, id●st, praeter aut suprae quàn promisit, paenitentium & resipiseentium, licèt se ò admodum, & i● capulo quasi vitae suae, misereri. Non entm astringitur suis legtbus proprits Deus, sed jus suunt supremum semper intig 'em siet servat agendi pro arbitrio suo. Anon licit mibi facere de meo quod volo? Mat. 20.15. Ad jus autem Divinum hoc, pertinet aestimatio paenitentiae & resipiscentiae quae in sine vitae fit, pro paenitentta & resipiscentia quae spe ventae digna est. Epise. Resp. ad 64 Quaest. quaest. 15.  Prerogative Royal, and act beyond his own Covenant-obligation, and ordinary, certain and express Promise, to the saving of a Sinner upon the change of his Mind and Heart, and his having 
[q] See Dr. Sibbs' Soul's Conflict, p. 327.  an eternal desire of pleasing God, begotten in him by special Grace; who had no time to perform the constant Obedience of a holy Life: But, is it easy for thee to expect, that an infinitely wise, holy and just God should at last act in a very extraordinary way, to save thee who wouldst destroy thyself, and hast long neglected the ordinary Means of thy Soul's Salvation; and wouldst by no means know and do the things that belonged unto thy Peace? How very justly may God at last 
* Prov. 1.26.  
[r] Risus Dei longè gravior est irâ Dei. Quod Deus loquitur cum risu, tu legas cuns luctu. Aug.  laugh at thy Calamity, and mock when thy Fear cometh?  
(2.) The Learned Author of the 
[s] P. 281, 282.  Great Exemplar thinks it probable that the good Thief was much advantaged by the intervening Accident of dying at the same time with Christ; there being a natural Compassion produced in us towards the Partners of our Miseries. For Christ was not void of humane Passions, though he had in them no Imperfection or Irregularity; and therefore might be invited by the Society of Misery, the rather to admit him to participate his Jays: and St. Paul proves him to be a merciful Highpriest, because he was touched with a feeling of our Infirmities; the first expression of which was to this Blessed Thief.  
If the Thief had not met with such an extraordinary Opportunity of Suffering with Christ, and entering with Christ into Paradise; though he had been converted, he might have tarried till he had suffered many Years Afflictions and Persecutions for the sake of Christ and his holy Gospel, and performed a long and tedious Work of crucifying the Old Man, crucifying the Flesh, with the Affections and Lusts; of Mortification, Self-denial, and sincere Obedience. The good Thief, by special Favour, was let into Paradise at a privy Door, as I may say; but you and I must look to go thither, and enter the ordinary Way. Consider,  
(3.) That the Conversion and Salvation of the Thief is not only an extraordinary, but a singular Instance. The Example of the Thief, it is but one; and besides this one there is not one more to be produced out of all that Sacred Book, which contains the History of several thousand Years: and for this one that sped how many millions of late and Deathbed Penitents have eternally miscarried, sadly repent of their late Repentance, and inherited the uncomfortable Portion of Fools? And if thou shalt venture to drive off all to the very last, hast not thou very great cause to fear that thou shalt become an unhappy Castaway, as well as so many have been before thee? Thou dost not think it prudent or safe to follow 
[t] 
It is as if a Man should spur his Ass till he spoke, because Balaam's Ass did once speak. Mr. Greenham.  
Though some have found a Purse in their way, let us not trust to like hap, but carry money with us. Bp. Andrew's serm. pag. 180.   or rely upon single or very unusual Precedents in other things. If a thousand Persons should have perished by the taking of any poisoned Meat, and one only have been miraculously preserved; wouldst thou dare to taste of that or the like Food, and hope to do well, because one once escaped, when a thousand died? Wilt thou expect to be accommodated, and upon any great Occasion provided for by Miracle, because God once 
* Ps. 78.13.  divided the Sea, and caused his Israel to pass through, and made the Waters to stand as an heap; 
† Vers. 24, 25, 27, 28.  reigned down Manna upon them to eat, and gave them of the Corn of Heaven, so that man did eat Angel's Food; reigned Flesh also upon them as Dust, and feathered Fowls like as the Sand of the Sea; let it fall in the midst of their Camp, round about their Habitations; 
‖ Vers. 15, 16.  clavae also the Rocks in the Wilderness, and gave them drink as out of the great Depths; and fed Elijah the Prophet by the Ministry of 
(*) 1 Kin. 17.4, 6.  Ravens, whom he commanded to bring him Bread and Flesh both in the Morning and in the Evening? Because the Thief was happily converted at the last Hour, dost thou conclude so thou mayest be in like manner? But why shouldst not thou be startled and affrighted by the 
(u) Ideo conjungitur exemple latrenis conversi exemplum latronis alterive, qui in peccatis, quibus assueverat, manet, & in aeternam damnationem inesdit, ne quis adsecuritatem hac drctrinâ abutatur. Gerhard. Harm. in loc.  sad Example of the other Thief, who still lay in his accustomed Sins, died and perished in his Iniquities; and though his Saviour was so near him, fell irrecoverably into eternal Damnation? The one Example may serve to keep thee from abusing the other to Security.  
(4.) Do not offer any longer to draw the good Thief into Example, and to embolden thyself thereby wittingly and willingly to defer thy Repentance till the last Hour, and to hope for Mercy at the very last; for, let me tell thee, There is a great deal of difference between the case and circumstances of the blessed Thief, and thyself: for, suppose the Thief had heard somewhat of Christ by general fame before, some commendation of his Doctrine and Miracles, and an intimation of Christ's Profession that a Kingdom belonged to him, though not of this World; yet thou canst not prove, that ever he had in all his Life a clear direct Call before this Day and Hour, in which he was Christ's Companion upon the Cross, and heard his gracious Speeches, and his compassionate Prayer poured out to his Father for his Crucifiers; and beheld and considered his excellent Virtues and admirable Graces, in the time of his deepest Sorrows and forest sufferings. This was the first time that the Thief had any Converse with Christ, and the first Day of Grace that probably was ever vouchsafed to him. Speak now, is this thy case? Art thou able to use this Plea, that hitherto thou wast never plainly invited to Repentance, nor expressly called to come to Christ? Hast not thou lived long under the Means of Grace, and frequented the Ministry of the Gospel? Hast not thou heard, yea of often heard the joyful sound of the Word, and felt the sweet motions of the Spirit? May not Christ complain of thee, and such as thee, 
* Mat. 23.37.  How often would I have gathered you even as a Hen gathereth her Chickens under her Wings, and ye would not?  
The Thief had no distinct Knowledge of Christ before: His case was as if a 
[w] See Bp. tailor's serm. of the Invalid. of a Deathbed Rep. part. 2. p. 78.  Turk or Heathen should turn Christian, and receive the Sacrament of Baptism, and therewithal the Remission of the Sins of his State of Ignorance, upon his Deathbed. But thou wast very early baptised into the Name of Christ, and hast solemnly entered into Covenant with Christ, and frequently ratified and confirmed that Covenant, and all along openly and outwardly professed thyself the Disciple of Jesus, and Servant of Christ: And therefore, if still thou livest in Sin, and deferrest thy Repentance, and puttest off thy Obedience; thou failest in the performance of thy solemn Promise, and grand Obligation; and art false and treacherous to the Lord Christ; and art to account for Breach of Contract, and plain Rebellion against thy Heavenly Lord and King. And how canst thou hope, when thou hast refused and denied to present the Service of thy Life to him, that God will be satisfied with the weeping and 
† Hos 7.14.  howling of a careless Sinner, unwillingly departing, and forced to go to a speedy reckoning in another World.  
Consider,  
(5.) That the 
[x] Vid. Chryfost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  good Thief redeemed and improved his Time at last in so notable and wonderful a way and manner, as no Man ever did, or can beside. Surely thou canst never hope to do that Honour to God and Christ upon a Deathbed, which the Thief did in a short time upon the Cross. The Thief brought more Glory to God and Christ at the time of his Departure out of this World, than another Man's whole Life can do. 
[y] See Bp. tailor's Great Exemp. p. 581.  What Age of the World can give Example of so strong a Faith, or produce a Pattern of greater Piety? for he believed him to be the Saviour, whom the Jews accused as a grand Malefactor, and Pilate condemned, who was crucified by the Gentiles, and vilified by the Jews, and openly reviled by the other Thief: He expected Life and Salvation from an afflicted, suffering, dying Person, hanging in a public shameful manner, full of Pain, upon a Cross, under the Sadnesses, Sorrows and Pangs of Death; who was esteemed smitten and seemed to Man's Sense forsaken of God, whom he had always professed to be his Father: In the very Extremity of Christ's Passion, the good Thief believed him to be the holy Son of God, the Lord of Life, able to save in Death: He beheld the Beauty and Glory of Christ, through the dark Ignominy of the Cross: He saw him naked, wounded, a Partner of the same Torment upon the Tree, enduring the servile Punishment of the Cross: and yet was hearty persuaded Christ was a King. 
[z] Dic, o latro, ubi thronus ex sapphyro? ubi Cherubin & exercitus caeli? ubi corona, sceptrum & purpura, ut eum dicas Regem? videsne coronam aliam, quàm spin in; sceptrum aliud, quàm clavos; aliam purpuram, quàn sangutnem; alium thronum, quàm crucem; alios ministros, quàm carnifices; juid ergo Regium vides? Aug.  Speak, O Thief, says St. Austin, where is the Throne of Sapphire? where are the Cherubims and heavenly Hosts? where is the Crown, the Sceptre, and the Purple, that thou shouldst count Christ a King? Dost thou see any other Crown than that of Thorns, any other Sceptre than the Nails in his Hands, any other Purple than his Blood, any other Throne than the Cross, any other Officers and Ministers than the Executioners? 
[z] Videte quàm oculata sit sides, quàm lynceos oculos habeat diligentiùs considerate. Cognoscit Dei Filium— in ligno pendentem, cognoscit morientem: siquidem latro cognoscit in patibulo, etc. Bern. serm. 2. in Epiph. Dorn.  See, says St. Ber●ard, how sharp-sighted Faith is; what quick and piercing Eyes it has; how it apprehends and discerns Christ to be the Son of God, though hanging, bleeding, dying upon the Cross: How evidently it discovers the great King appearing in the mean form of a Servant, and taking a Journey through the straight way of painful shameful Suffering into his heavenly Kingdom of Glory.  
How far did the rare and noble Faith of this Thief excel the Faith even of all the Disciples and Apostles of Christ, who now at last fearfully 
[a] Titubaverunt qus viderunt Christum mortuos suscitautem; credidit ille quem videbat secum in ligno pendentem. Aug. serm. 144 de Tempore.  stumbled at Christ's Cross, though sometime they had seen him raising the very Dead? 
[b] Gerhard. Harm in Luc. 23.40, 41, 42.  Peter believed, when he saw Christ 
* Mat. 14.28.  walking upon the Sea; but the Thief believed, when he saw Christ's Feet fast nailed to the Cross, and beheld him flowing all over in Blood from Head to Foot. The Apostles believed, when they saw Christ 
† & 17.2.  transfigured before them; and his Face shining as the Sun, and his Raiment white as the Light: but the Thief believed, when he saw Christ, not transfigured, but strangely disfigured, miserably mangled and deforemed; and his Face, not shining, but sullied, and sadly besmeared with Spittle, Wounds and Blood, 
* Joh. 11.27, 39  Martha believed, when she saw Christ powerfully raising a dead and even stinking Lazarus, from the very Grave, who had been dead four Days; but the Thief believed, when he saw Christ hanging in the Valley of the Shadow of Death, almost expiring, and very near giving up the Ghost. Others believed, when they saw Christ daily working divine Miracles, and honoured by the People with solemn Acclamations; but the Thief believed at such a Time, when Christ wrought no Miracles to demonstrate his Divinity, and testify his Innocency; and was rejected, despised, and had in open derision of Men. He cleaved to him, when the very Apostles and Disciples themselves forsaken and fled from him. He believed in Christ, when he had the strongest Temptations to the coutrary; when Christ was seemingly in as low a Condition as himself. Verily Christ found not so great Faith, no not in Israel: no not in his 
[c] Recolamus fidem latronis, quam non invenit Christus post resurrectionem in Discipulis suis. August. serm. 144. de Tempote.  own Disciples even after his Resurrection. All the holy Actions of another Man's Life, are not likely to amount to the Service done to God and Christ by this one act of the Thief's Faith.  
Besides; his pregnant Faith was eminently productive of many good Works, 
[d] Vid. Daven. Praelect. de Just. Act. p. 390.  both internal, and external: He feared God; acknowledged his own Sin and Gild, with Godly Sorrow, true Contrition, and hearty Repentance; condemned himself, justified Jesus, and publicly testified that Christ was a Person perfectly just and righteous, unblameable and innocent: This Man hath done nothing 
* Luke 23.41.  
[e] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nibil absurdum, absonum vel indetens fecit. Non so●ùm banc crucem non est promeritus, sed nec ullo etiam levissimo peccato est centaminatus. Gerhard. Harm. in loc.  amiss, said he. He commiserated his causelessly calamitous Condition, when the other vile 
[f] Belluinu n est, non human 〈◊〉, non compati morienti, Seneca.  brutish Thief was void of Humanity, and instead of pitying mocked and scoffed at a dying Person. He maintained the Honour of his Saviour against the Raillery and Blasphemy of his Fellow-sufferer, who derided the Office, especially the Kingly Dignity of Christ. He called him Lord, his Lord; embracing him as the true Messiah. He honoured him, whom Judas betrayed: He boldly confessed and defended him, whom Peter timorously denied, and fearfully forswore. He plainly declared that he sought and looked for a future State, and better Life. He freely acknowledged that this same suffering dying Person should have immediately the Power of Paradise, and Authority to place him in the Seat of the Blessed. As 
† Dan. 6.10.  Daniel prayed toward Jerusalem and the Temple, when it was in its ruins and rubbish; so the penitent Thief prayed to Christ, when he was in the lowest State of his Humiliation: When Christ was almost entering into his Grave, he begged and entreated that Christ would remember him when he came 
[g] To ev ponitur pro eyes.  into his Kingdom. Which of the Eleven were heard to utter so gracious a Word to their Saviour, in his last Pangs, and dying Agonies? This penitent Thief prayed in Faith, and looked for 
‖ Mal. 4.2.  Healing from the Wings of this Sun of Righteousness, when this glorious Sun risen from the West, as I may say. He was so humble, that he would not presume to ask of Christ a participation of his Kingdom, or any great and high Honour in it; but only requested that he might not be forgotten by him: the way of remembering and considering him, he left wholly to him. He shown a very exemplary Patience upon the Cross: he did not murmur against God, or the Magistrate; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but owned the Dueness and Justice of his Punishment, and was content to bear it, and desired not the removal or abatement of it: he meekly and quietly accepted his corporal temporal Punishment, being only solicitous for his Soul's Salvation. He charitably 
[i] Luk. 23.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat reprele●do & anterdico. Gerhard. Harm in loc.  reprehended his Fellow-Thief, and 
[i] Luk. 23.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat reprele●do & anterdico. Gerhard. Harm in loc.  forbade him to proceed in his Blasphemy, invited him to Repentance, and sought to further the Salvation of his Neighbour. Thou canst not expect ever to meet with such an Occasion, to try and exercise thy Faith and Obedience: and therefore thou hast no imaginable reason to nourish up thyself in Security, upon presumptuous Hopes of faring as he did, since thou canst not do as he did.  
(6.) And lastly; Suppose thou shouldst at last redeem thy Time so well, as, by God's help, with the good Thief, to act and exercise unfeigned Repentance upon thy Deathbed; yet, I pray, show me, and help me a little to understand, how thou art likely to get that Comfort, and gain that sweet Peace of Conscience, which a more early Redemption of thy Time would in all probability bring thee in, and bless thee with in thy last Hours. A thinking, understanding Heathen will tell thee, 
[i] Mortem venientem nemo hilaris excipit, nisi qui se ad illam diu composucrat. Sen. ep. 30.  He only can cheerfully entertain, and gladly welcome Death when it comes, who has a long time been fitting and preparing himself for it.  
The Thief upon the Cross, had indeed full Assurance that his Soul was in a good Condition at present; and sure Ground of strongest Confidence and most comfortable Acquiescence, that he should be very quickly in a pure and holy, a blissful and happy State in another World. But it is not to be expected that thou shouldst arrive to such Assurance in the same or the like way that he did: for Christ then hung upon the Cross by him, and had compassion on him, and revealed it to him, that his Repentance (which was God's extraordinary gracious Gift) was Repentance unto Life, that his Person was accepted, and his Prayer heard; and that a higher Favour should be shown him, and a greater Good be bestowed upon him, than was expressly desired by him: That his Lord was ready to take the Key of Paradise into his hand, and would very quickly open the Door and let him in, and give him entrance into the Joy of his Lord. All which is included in Christ's gracious Answer to the humble Petition of the penitent Thief, which he strengthened and confirmed with an earnest Asseveration, Verily I say unto thee, I will not only be mindful of thee, but thou shalt be with me; and that not only some time hereafter, but 
[l] Ne sine grave causa expressum illud ho●le; Censebant enim Judaes non quorumvis animas statim in selicem Paradisi statum recipi, sed eas demum quae bene purgat● ex hac vita excederent. Grot. in loc.  to day, immediately after thy Death and Departure; To day shalt thou be with me in Paradise; be joyfully received, and pleasurably entertained in that happy Repository and Receptacle of Spirits, which God hath prepared for holy Souls.  
But when thou shalt come to lie upon a Deathbed, and be conscious to thyself that thou hast led a very sinful and ungodly Life all thy days; and that this is the first time that thou hast in good earnest minded this great Work; Suppose that the workings of thy Heart should be sincere, how canst thou evidence thy Uprightness to thyself; prove and make out to thyself, and satisfy thyself, in any ordinary way, that thy Conversion is true and real, sound and sincere? When thou shalt plainly apprehend, that thou art changing thy Place and Habitation, State and Condition, all of a sudden; thou canst not but conclude, that it highly concerns thee to humble thyself to God, to beg his Pardon, and promise him fair; and to resolve, by all possible means to shake off thy Sins, which are too grievous and dang erous Companions to carry along with thee into the other World; to cast away thy Sins, at loost as a Man in a Storm gins to cast away his Goods, because if he keeps his much valued Goods, he must lose his dearest Life. But dost not thou remember the famous remarkable Story of 
* 2 Mac. 9  Antiochus, who when the Judgement of God followed him, and smote him with an incurable and invisible Plague, with a Pain of the Bowels that was remediless, and sore Torments of the inner Parts, so that the filthiness of his Smell was noisome to all his Army, and no Man could endure to carry him for his intolerable Stink, and he himself could not abide his own Smell; Then he began to leave off his great Pride,— This wicked Person vowed also unto the Lord that he would set the holy City at Liberty, make all the Jews equals to the Citizens of Athens, garnish the holy Temple with goodly Gifts, become a Jew himself, and go through all the World that was inhabited, and declare the Power of God. But the Lord would now no more have Mercy upon him; having suffered grievously, he died most miserably. And hast not thou 
[k] I never knew, nor heard of any, unwrought upon under conscionable means, who after Recovery performed the Vows ... not counted as error and Promises of a new Life, which he made in his Sickness, and times of Extremity. For if he will not be moved with the Ministry, God will never give that honour unto the Cross, to do the deed. Mr. Bolton's Instructions for a right Comf. afflicted Conscience, p. 255.  known some, and heard of others, who being condemned by Law, or cast upon Beds of Sickness, have outwardly manifested as great and probable signs of true Repentance, upon seeming near approaches of Death and Judgement, as thou canst now be well supposed to do: and yet when God by a kind and merciful Providence has restored them, all that looked so lively and lovely has quite vanished and come to nothing; these fairly promising, hopeful Penitents have afterward fallen to their old Bias, proved as vile and vicious, as bad and worse than ever they were before. And, it may be, thou thyself hast been in the like case, and done as much heretofore as now; and hast reason to remember thy false, deceitful, treacherous dealing with God in former Instances, on the like Occasions; how many of thy own Purposes and Promises have failed and been quite lost; and hast cause enough to suspect and question the Truth and Goodness of all the present fairest shows, and goodliest Appearances of thy Repentance.  
And here this great Difficulty will at last unavoidably lie before thee, whether thou dost not seek, return and inquire after God, only because he now gins to 
* Ps. 78.34.  slay thee in good earnest. Here will be the doubt and dispute, How thou wilt be able to determine, that the Confession of thy Sins, and Condemnation of thyself, thy Resolutions and Promises of better Obedience, in case of longer Life, are not all the mere effect of slavish Fear, and only the product of trouble of Mind and terror of Conscience; rather than the  proper issue of a vehement hatred of Sin, for the Turpitude and Unreasonableness of it; of a strong Affection to God and his Laws, and a hearty Love to Holiness; when thou hast no time to make sufficient Proof and due Trial of the Truth and Sincerity of thy Faith and Repentance. And what comfortable joyful security canst thou have, that God will certainly and infallibly save thee, by an act of extraordinary Grace and Favour, in the want of the Actions of a virtuous and holy Life, which he requires in the Gospel as ordinarily necessary to Salvation? It is here but a may be, a peradventure: 
† Mat. 20.15.  It is lawful indeed for God to do what he will with his own: but the possibility of an extraordinary Grace is not likely then to bring thee that clear and full Light of sweet Peace, and solid spiritual Comfort, which an early diligent Improvement of the Grace of God ordinarily vouch-safed in the course of thy Life, and time of thy Health and Strength, would in all probability have produced.  
If therefore thou wouldst wisely provide for thy Peace, take no encouragement to delay the Redemption of thy Time, from the Instance and Example of the Thief upon the Cross, who was sincerely converted to Christ, and fully ascertained of Salvation by the infallible Oracle of the Mouth of his Saviour, in the very close of his Life, the final and ultimate Hour before his Departure.  
Obj. But some or other may be ready and apt to say; Alas! I have deferred so long already, that though I entertain some serious Thoughts of redeeming the Time, and use my honest Endeavours; yet I fear, do what I can, it is now too late for me to obtain Eternal Salvation.  
Answ. I answer; Hast thou made very long Delays, spent and wasted a very considerable part of thy Life, the most of thy precious Time in the Service of Sin and Satan? Why truly thou hast reason to be so much the more humbled, the more sorry for it, the more ashamed of it; the more penitent at present, and the more obedient for the future; great cause to purpose and intent to give unto God the whole remainder of thy Time: And though thou hast but a small Time, but a few Years more to live here in this World, yet let this be the Frame and Temper, the settled Disposition, and invincible Resolution of thy Soul, that if God should prolong thy Life beyond thy expectation, that if thou hadst never so much Time to spend upon this Earth, thou wouldst, by the help of God, compose and set thyself to the study of knowing, and an endeavour of doing the Divine Will; to a Renunciation of thy past Life and Actions, and a Conformation of thy Affections and Manners to the Rule and Prescript of the Gospel of Christ: that thou wouldst employ thy whole Time, expend and lay out all thy Strength in the Service, and to the Glory of God only.  
And here consider for thy Comfort, that there are to be found several sorts and degrees of late Penitents: and there is so much the more Hope for thee, that thou art not of the lowest rank and form of all. Indeed, if thou wert a deathbed Penitent, though I will not say thy case would be absolutely hopeless, utterly helpless, and altogether desperate; yet because it is so seldom and rare a thing, that so late Repentance proves sound and serious; thy Condition would be exceeding 
[l] Poenitentia quae ab infirmo petitur, insirma est. Paenitentia quae à moriente tantùm petitur, timeo ne & ipsa moriatur. Aug. de Temp. serm. 57  dubious, and very dangerous, and thy spiritual Comfort extremely uncertain, if not ordinarily impossible: and supposing thou wert to begin thy Repentance upon a Deathbed, I should .... (2 occurences found) not much wonder if thou shouldst almost begin thy Hell there.  
But (as 
[m] Vis te de dubio liberare, vis quod incertum est evadere? age poenitentiam dum sanus et. Si enim agis viram poenitentiam dum sanus es, & invenerit te novissimus dies; fecurus es. Ergo curre ut reconcilieris; si sic agis, securus es. Quare securus es? quia egisti poenitentiam eo tempore, quo & peccare potuisti. Si antem vis agere poenitentiam ipsam tune, quando peccare non potes, peccati te dimiserunt, non tu illa. Aug. Tom. 10. de verè poenitentibus, Hom. 41, ex 50. Amb. exhortat, ad Poenitentiam.  St. Austin discourses wisely and judiciously) if now thou for sakest thy Sins and turnest to God, while thou dost enjoy some measure of Health and Strength; and choosest to serve God, when yet thou couldst serve Sin and Satan, if thou couldst; here is some room and place for strong Comfort, such as may quiet the troubled Mind, and satisfy the afflicted Conscience of a Sinner, Though thou beast but a late Penitent, yet if thou couldst be an older Sinner, and wilt not; if thou art willing to break off from Sin, when thou hast yet some Time to sin, and Strength to sin, and Occasions of Sin offered thee, and Temptations to Sin lying before thee, and pressing upon thee; When thou art invited, and it may be provoked to it, and thy Faculties are not yet so weakened and disabled, but that thou mightest several ways with Pleasure sin if thou wouldst; if now thou refusest, and wilt not, it is a sign thy Repentance, though late Repentance, yet, is true Repentance for all that. Thou, who couldst go over thy old Sins again, if thou dost hearty cast them off, when thou couldst commit them afresh; If thou deliberately leavest thy Sins, before thy Sins leave thee; If thou steadfastly resolvest and earnestly endeavourest to work the Work of God now, when there is some Opportunity remaining and Power left, which, if thou wouldst, thou couldst employ in the Devil's Work; if indeed this be thy case, if truly it be thus with thee, then be of good comfort, for I dare assure thee, that God in Christ will graciously accept thee, and gloriously reward thee.  
Remember and consider, that they that were hired about the 
* Mat. 20.9, 12.  eleventh Hour, received every Man a Penny, and were made equal unto those which had born the Burden and Heat of the day. This indeed gives no Encouragement to any that study to delay from day to day; because these Persons in the Parable were never called before the eleventh Hour; they stood no longer idle, but went into the Vineyard, as soon as they were called, without any the least delay. Nor does it afford sufficient comfort to a 
[m] As concerning the man which was called the last Hour of the day to labour in the Vineyard. I pray you take notice, that this man was a Labourer, and though he took pains but for a short time, yet Labour he did: whereas, he that shall defer his Repentance, and Amendment of Life, till his last Hour, if he indeed prove sorry for his Sins, yet labour he cannot; the best that he can do, is to make Offers and Resolutions to work the good Work of God, if it shall please him to snare him Life; But that those Resolutions of his shall be accepted with God, instead of real very Labour indeed, I find no Commission to assure you. Chillingworths' serm. 6. on Luke 16 9 p. 397.  Death bed Penitent, because these Persons, that went in late, laboured sound, and wrought full hard for the space of an Hour, before they received their Pay; which Deathbed Penitents have no time to do. But yet this Passage gives good ground of great Comfort to all such Persons, as timely think upon their Ways, turn their Feet unto God's Testimonies, and enter into the Race of Godliness, when they could stand idle a while longer, or still continue and run on further in foolish Ways, and sinful Courses.  
To conclude all; I exhort and beseech you, and let me effectually persuade and prevail with you, by all that with any reason has been offered to your consideration, to 
[n] Quare vis procrastinare propositum tuum? Surge, & in instant ●●ncipe, & die: Nunc tempus est faciendi, nunc tempus est pugnandi, nunc tempus est emend indi. A Kem●is, l 1. c. 22. n. 5.  break off all your Delays, Excuses, Discouragements; and to give all speedy, careful, cheerful Diligence to redeem the Time, to work out your Salvation, and to make your Calling and Election sure, by bringing forth the seasonable, proper, plentiful Fruits of an undelayed Repentance. Take the excellent Counsel of the wise Son of Sirach; 
* Ecclus 18.19, 10, 21, 22.  Use Physic, or ever thou be sick. Before Judgement examine thyself, and in the day of Visitation thou shalt find Mercy. Humble thyself before thou be sick, and in the time of Sins show Repentance. Let nothing hinder thee to pay thy Vow in due time, and defer not until Death to be justified. Fellow likewise the Advice, and practise according to the profitable Direction of the Learned Gerhard; Timely and faithfully 
[o] Vtamur mediis conversionis & salutis, vivamus in vero timore Dei, insistamus precibu●, resistamus peccatorum principus, ne cogitatio prava delectationem, delectatio consensum, consensus opus gignat, opus consuetudinem, consuetudo necessitatem, necessitas pertinaciam, pertinacia desperationem, desperatio damnationem pariat. Gerhard, Harm. c. 201. p. 2000  use the means of Conversion and Salvation, live in the true Fear of God, pray without ceasing, resist the Beginnings of any Sins, lest an evil Thought raise Delight, Delight draw on Consent, Consent produce an evil Work, evil Works beget an evil Habit, an evil Habit induce a kind of Necessity of sinning, and such Necessity breed Pertinacy, Pertinacy cause Despair, and Desperation end in Damnation.  
FINIS.