WHilest I bethought my selfe of a portion of ho­ly writ to treate vpon, that might hold some a­greement with the pre­sent season: this short sentence offred it selfe vnto my minde. At the first I reiected it as imperti­nent, but after a second and more se­rious view, me thought it was the most fit Scripture that I could make choice of on this occasion. For howbeit, it hath pleased the common sort of men, to stile these festiuall daies with the name of good times: yet by reason of the grose abusage, to which the corrupti­on of men hath made them subiect, they may very well receiue an altera­tion of their title, and in a quite con­trary phrase be termed euill dayes, yea, [Page 2] and (that in the highest degree of all) the worst of dayes. Now in this time wherein time is so lauishly mis-spent, I hope it cannot seeme inconuenient or vntimely, to giue a breefe exhortation concerning the right vse of time.

These words which I haue read, lead vs into that path: being part of an ex­hortation begun in the former verse. There, in generall hee had exhorted them to bee most strictly carefull of their wayes, and to direct their course of life in such respectiue sort, as they might deserue the name of wise, not vn­wise men: commending herein vnto them and vs, that very strictnesse and precisenesse, wherewith the world hath now long since pickt a quarrell and falne out. And beecause this was but a generall rule, hee seconds it with some particulars, by which wee may bee led on to the like instances in other mat­ters. The first of these specials is pla­ced in the well disposing of time in this verse. Where, hauing set downe the duetie of Christians in this behalfe, he backs it with a reason; which in it selfe [Page 3] and to a spirituall vnderstanding, is most sound and firme, but to the car­nall iudgement of a carnall man, is void of all soundnesse and reason. The du­tie is, to buy out the time, to traffique with it, as men do with wares, and when it is in other mens hands (as I may say) to giue something (yea any thing) that we may get it into our owne hands, for good vses. Hee meanes that we should vse our greatest care and diligence (euen that which wee would imploy in mat­ters most neerely concerning vs) to win all the time wee possibly can, for the duties of Religion and Godlinesse. His argument to confirme this exhortati­on, is taken from the contrary (if wee looke on it with a carnall eye, it will seeme in consequent, halting and not a­ble to beare vp the conclusion) It is, be­cause the dayes are euill. That is, the cu­stomes and manners of the greatest part of men that liue, are wicked and lewd. Now beecause the number and route of the world is so strongly bent to all manner of vngodlinesse, as that they haue euen tainted the time it selfe, [Page 4] and corrupted the very dayes; the A­postle would therefore haue the Ephe­sians, and all other Christians, so much the more industrious, to take all sea­sons and occasions for the bettering of themselues. Beecause other men are naught and starke naught, therefore ought faithfull Christians to bee good, and very good, and to turne all oppor­tunities to this ende and vse, that they may bee furtherances to make them good.

The world would haue framed a more crooked conclusion from this ground, and haue sayd: because men are so ge­nerally and extreemely bad, (for that is noted in saying: the dayes are euill) wee must therefore needes straine cur­tesie a little, and not bee too strict, least we should be ouermuch different from other men and incurre the by-name of Singularists. But the Apostle tels vs, that because the vvaies of men are ex­cessiuely disordered, & full of naughti­nesse, wee should bestow so much the more paines, that we might not be ca­ried downe the violent streame & de­luge [Page 5] of vnsanctified liuing, & vnto this intent should earnestly watch and dili­gently take all good occasions of get­ting and doing good. You see in part the meaning of this short sentence which containeth a few words indeede, but is stuft full of worthy matter, which according (as my weakenesse can at­taine) I shall striue to spread beefore your eyes, vnfolding it in such manner as that you may perceiue the things that lay therein closely wrapped vp before.

The point which the words offer to our consideration at the first sight, Doctrine. is this; that all Christians ought to be ve­ry good husbands for their time. Good houres & opportunities are marchan­dize of the highest rate, and price: and whosoeuer will haue his soule thriue, must not suffer any of these bargains of time to passe him but must buy vp, & buy out, all the minutes therof. No man of trade can be more carefull to chaf­fer & deale in the most gainfull things that pertain to his occupation, then we should be to deale in this ware of time, wherein euery Christian is, or should [Page 6] bee a well taught, and practised dealer. As such kinde of men (if they can ey­ther make money themselues, or bor­row it of their friends, yea or else (such is the greedinesse of men) take it vp of the Vsurer) will not let slip any com­moditie, wherein they haue skill, and are persvvaded, that it wil bring in large profit within a short time of returne: so should euery good man vse all dili­gence (for diligence is in stead of mony here, and care in stead in coine) to gain euery day, euery houre, and euery mi­nute (so much as may be possible) from al vnprofitable actions, & ouer-world­ly affaires, to beestow the same on the duties of Religion and godlinesse. This being such a parcell of ware, as if it be wisely bestowed, when it is heedfully gotten, will come in againe with both hands full of profit for recompence of ones paines taken in that behalfe. This selfe same exhortation, this same Apo­stle deliuers in so many words vnto the Collossians, Col. 4.5. when he saith: Walke wise­ly towards them that are without, and re­deeme the time. See how Paul, an old, [Page 7] beaten, and experienced dealer in these matters for the soule, doth neither for­get, nor neglect to teach his apprentises (as I may call them) the very secrets & misteries of the trade of good liuing, wherof this is one, euen the thriftie lay­ing out, and getting in of time: which being repeted to the Collossians, as wel as deliuered to these Ephesians) comes with a double charge vpon our minds, to make vs heedful in these bargaines. And that excellent petition of Moses the man of God, doth meane nothing else but this, when in other words hee saith: Psa. 90 12. Teach me so to number my daies that I may apply my heart to wisedome. For he meanes that God would inable him with grace, so sereously to consider of the shortnes of this life, and the tran­sitorinesse of this present world; as that he might take all occasions, and vse all meanes to bend his hart to the seeking and obtaining of the true knowledge of God and himselfe, and so the true feare of God, which is the beginning of wis­dome. And the want of this husbandry Christ doth mournfully lament in the [Page 8] citie of Ierusalem, setting out vnto vs also, the greeuous and dismall effects, and consequents of this heedlesnesse, in regard of taking time, and vsing the fit opportunitie, Luk. 19.42 O (saith hee) if thou hadst euen knowen, at the least in this thy day, those things that pertaine vnto thy peace. But now are they hid from thine eyes. &c. q.d. Hitherto thou hast had the meanes to learne what made for thy good, and what might haue preuented thy ruine; and if thou haddest but euen at this last houre marked and considered them, thou mightest haue escaped these feare­full iudgements: but now that thou hast beene all this while wanting to god, he will hereafter be wanting to thee, thou shalt neuer haue any true knowledge of these things, nor euer auoid these mi­serable calamities. Because they did not vse time whilst time did serue, to repent, and turne to God, therefore after it was too late, God would not heare them, nor helpe them. They that refuse the good offer of a good bargaine from God, shal not haue this bargaine offred againe at their pleasure, yea, God will [Page 9] not deale with them at their leasure, that would not deale with him at his leasure. Pro. 1.24.25.26. And wisdome in Salomons wise booke of Prouerbs, speakes to this ef­fect of vngodly men, that when their miserie comes, shee will laugh at them, beecause when shee gaue her good in­structions to preuent this misery, they laughed at her. The neglect of taking the fit time and occasion to follow wis­domes holesome counsell and come to her when she cals: plungeth scornfull men, into such a depth of misery, as that there is no meanes of recouery. For when wisdome laughes a man to scorn, whither shall he repaire for succour? And to this intent (of husbanding our time well) notable is the saying of the same Apostle in an other place, bidding vs: whilst we haue time, doe good to all. Gal. 6.10. As much as if hee had told vs: that time must so much the rather bee be­stowed in doing good (and then it is re­deemed) because we haue no such great store of it, as we do foolishly imagine. The vessel of time is not so full (as most men dreame) nay it will sone come to [Page 10] the bottome. It is then wisedome to spare betime, and not in the very dregs and lees. All these places doe in most plaine manner confirme the point. viz. that euery good Christian must be ve­ry sauing, and thriftie of his time, that is, must conuert all occasions to the good of his soule, and furthering of his reckoning, not suffring by his will any houre, or minute (more then needes must) to bee layd out in any thing but matters that may fit him for a better life. This is in truth to haue ones con­uersation in heauen, when one vpon the least occasion is ready to make one step further thitherwards: when one giues all his time to God, but so much as may be more especially to religious exercises, and such things as doe after a peculiar sort make for a better life, not letting slip any meanes of furtherance that is offred him this way.

Now for your better direction in this sauing thrift, and for the more full vn­derstanding of this point, and more ea­sie practising of this needefull dutie, I purpose to stand some while in shew­ing [Page 11] these two things. First, from what time is to be redeemed. Secondly, what the time is which must bee redeemed. For the first, we must vnderstand, that there be fiue hucksters of time, very cor­morants, and ingrosers of this precious ware, which, betwixt them (for the most part) get vp al the houres of mens liues, not suffring the soule to enioy so much as an houre for it owne vse, vpon the best occasion to benefit it selfe. These theeues, when I haue told you their names. I will describe more at large. They bee, first, vaine sports. Secondly, vaine speeches. Thirdly, immoderate sleeping or sluggishnes. Fourthly, vaine thoughts. Lastly, immoderate following of worldly businesse, and affaires, Play, Twatling, Sleeping, foolish thinking, excessiue rooting in the earth. Now for these fond sports (amōgst which I com­prehēd riotous feasting & belly-cheare, a companion of gamming for the most part, and also that tiffling, and woman­nish disease of curiousnesse in putting on apparrell) for these, I say, it is easie to proue that they do eat vp these good [Page 12] houres, which otherwise would much inrich the soule of man. Salomon the wi­sest of meer men that liued since Adam, hath set it downe as a sure rule (that ne­uer failes, scarce euer admits exception) That hee which loues pastime shall bee poore, Pro. 21.17. and he that loues wine and oyle shal not be rich. If this saying be vnderstood onely of the body it is most true. For these things will make a man extreem­ly needy in the midst of large possessi­ons, and plentious reuenues. But if wee apply it to the soule (as I see not cause why it may not be applyed to both) it is most vniuersally true. Hee that is so wedded to his pleasures, and besotted vpon vaine delights, as that the current of his life is carried that way, or else too great a part of the streame is turned thi­ther; shal be destitute of vnderstanding, shall haue a naked, ragged, tottred, soule; and that comes because hee hath not vsed his time well, by the right im­ployment whereof he might haue got wealth for his better part, I meane vnto his mind and heart. A thread-bare heart needy of knowledge comes from a vo­luptuous [Page 13] life stuffed with pleasures. Isai. 5.12. And the Prophet Isaiah cries out with a wofull and a bitter cry against these which had the Timbrell, the Pipe, and the Harp in their feasts, but would not regard the work of the Lord. All their daies were taken vp in eating & drink­ing, in banqueting and feasting, in good cheer and merry making. So that there was no time to meditate and thinke on these afflictions wherby God did warne them to repentance and amendment, which is most contrary to this dutie of redeeming the time, for all this time is euen lost and cast away. And had wee no other proofe then our owne expe­rience in this behalfe, would it not ma­nifestly conuince, that he which desires to redeem the time, must fly these vaine delights & sports? For do we not plain­ly see what a canker it is in a number of mens liues, when many dayes they bestow three or foure houres together, yea, halfe the day, if not the whole, in di­cing, carding, bowling, shouell-bord, or the like idle (if not wicked) exerci­ses; doth not this wast and poure forth [Page 14] time ouer lauishly? Or can that man haue so much rest and quiet, or so much fitnes & opportunitie to do good to his soule, as his wise care in cutting of these needlesse recreations (or vexations ra­ther) would haue afforded him? For these vaine pleasures are not alone mis­cheeuous hinderers of this thrift, in that they consume the very houres thē ­selues; but as much, or more also in that they dissettle the heart, and pull the af­fections out of ioynt, so that a man is driuen to take as much paines to set his heart to a good exercise, as would well haue dispatched the dutie, had hee not beene thus vnfitted. Now what a mise­rable losse is it when a man is robbed of his time, and of his heart both at once? And by both kept from reading, pray­ing, meditating, examining his heart, or any such good exercise for his soules aduantage. Wherfore if any man would so preuent these vaine & foolish sports, that they should not spoile him of his heart and houres: let him obserue these two rules in his sports, and then he shall doe well in these respects.

[Page 15]First, (this being presupposed that he doe not vse any recreations but those which he can proue to be in themselues lawfull) first, I say, for the beginning of recreation, let euery man know, that re­creation must follow labour, for the most part, or if at any time it goe before it, it must be very little, onely to fit one for labour. The Lord allowes a man no sport, though neuer so lawfull in it selfe, vntill such time as his body or mind do stand in neede of it, cheefly when they haue beene busied in some such honest affaires, as by wearying them, haue made them vnfit for further labour, so that they must againe be fitted thereto by recreation. Vntil paines-taking haue made the body or minde, not so well a­ble to take paines, there is no allowance ordinarily for recreation. All our sports and recreations, if we wil vse them well, (I speake of those which are lawfull) must bee to our body or minde, as the mowers whet-stone or rifle is to his syth, to sharpen it when it growes dull. He that when his syth is dulled, wil not (vpon a desire to doe more worke) [Page 16] take time to whet it, shall cut lesse, and with more paine, & more vnhandsome­ly then he need to doe: so he that when his body or mind is tired or heauie, will not vse some honest refreshing, shall doe lesse, and with lesse dexteritie then he might. But on the other side, if the mower should doe nothing from mor­ning to noone, or from noone to night but whet, whet, whet, rubbing his syth, he would both marre the syth, and bee counted an idle worke-man also, for loosing his dayes work: so he that will run after the most honest delights when neither the wearinesse of his body, nor heauines of his minde requires the same (but onely vpon a fond lust, or longing after them) shall in time destroy his wit, and strength, and in the meane season, maruailous vnthriftilie mis-spend his time. Therefore let not a man beginne the day with play, though neuer so law­full, vnlesse his body or minde require some necessarie exercise to make it more apt for his calling. Hee that sets into the day sportingly, shall bee sure to go through it, either lumpishly or sin­fully, [Page 17] much more if he spend all the day from morning to night in playing, let it be neuer so much holy day, or haue he what other excuse he wil. This rule is for the beginning of sports.

The second is for the measure and continuance of them, where this is a ge­nerall and a firme direction: That it is not lawfull for a man in an ordinary course, to spend more time in any pa­stime vpon any day, then in religious exercises, I meane cheefely priuate re­ligious exercises, I say, it is vtterly vn­lawfull to bestow a larger time any day vpon the most lawfull delight, then in priuate religious exercises, or at least in a customable course so to doe. This is plainely proued by that which Christ speakes to vs, saying: First, Mat. 6.33. seeke the kingdome of God and the righteousnesse thereof. You see here commanded to prefer the seeking of heauen before any other thing whatsoeuer, to let that haue the cheef place in our soules and in our liues. Now he that first seekes the king­dome of heauen, cannot bestow more time in sports of any sort, then in those [Page 18] things which doe directly make for the obtayning of eternall life, and that righ­teousnesse which will bring one there­unto, such as are hearing and reading the word, praying, meditating, exami­ning the heart, conferring, and the like. And surely this is a most equall thing, that the most needful duty should haue the most time bestowed vpon it. Yea, & it is a most easie rule to all sorts of men, that haue seasoned their hearts with the true feare of God. For if a mans calling lye in bodily works, then the very ex­ercises of religion are a refreshing to his body, in that he doth for the space while they continue desist from his bo­dily labour (and his calling affords suf­ficient stirring of the body for health) so that if he be religiously minded, and haue indeed set his delight on God, he may well giue as much time to these ac­tions, as to any carnall sports. But if any mans calling lye in study, or such like labour of the minde, first, the change is a great refreshing, and varietie a delight; and then there bee religious exercises, which will refresh the minde as well as [Page 19] any sports, and for so much exercise as health requires, it is not long in vsing, because nature is here, as in other mat­ters content with a little, howsoeuer men seeke excuses by belying her: so that at the least, an equall portion of time must be allotted to God, and reli­gion, as to sports, and delights, euen of students, if they will first seek the king­dome of God. Therefore let a man measure out the time of sporting, and recreating himselfe, by the time hee takes to pray, to read, to meditate, to sing Psalmes, to confer of good things, or the like, and know that he hath not libertie from God, to imploy ordinari­ly so much time, neuer to imploy one minute more, in the most vnoffensiue sports, then in these seruices of God. Now let a man conforme himselfe to these two rules. Begin not play till need of body or minde exact it. Continue not sports longer then a man hath or shall continue some godly priuate ex­ercise of religion, and he shall saue his time well from this first theefe.

Now comes to bee considered the [Page 20] next spender or rather robber of time, that is, Idle twatling or babling. And concerning this our Sauiour Christ deales plainely with vs saying: Mat. 12.36. That of euery idle word which men shall speak, they shall giue account at the day of iudgement. Think well of this sentence and lay vp euery word. Thou must not alone giue account of thy worke, but also of thy words: thou must not onely bee called to a reckoning for mouing of thy hand, foote or whole body, but of thy tongue also, & that not alone for wicked words, sinfull words, harmeful words, speeches in themselues infectious and rotten; but for idle and wast words; and not onely for a number of idle words, for a whole throng or fleete of them, but for euery idle word. Now then if there be an ac­count, to be giuen, and a reckoning to bee made for these rubbish speeches; iudge if it bee not a want of redeeming the time, to lay it out in such a thing, as will bring a sore and heauie burthen afterwards without repentance to cast it off; & iudge if he which makes much of time, had not neede take much heed [Page 21] of this ill-spent breath. Not alone then wicked speaking (when one belcheth forth lewd and filthy words) nor slan­derous and backbiting talke (when one whispers of his neighbours faults be­hinde his backe, vttering perhaps also lying reports, and fathering that vpon him which he neuer did or meant) but euen vaine, needlesse, and vnprofitable words (which tend to no good or wholesome vse for the soule or body) are a mis-spending of time and contra­ry to this precept, and therefore also to bee shunned of him that is this way thriftily disposed. No man can talke idlely, but he casts himselfe vpon a dou­ble damage, euen the losse of a word, and the losse of time, two great losses, what euer men imagine of them. And therefore the Apostle Paul also findes fault with a certaine sort of women that were pratlers, which would goe from house to house twatling and babling out frothy speech, that was good for nothing, which fault he condemnes as a matter something worse then idlenesse, or doing nothing, when one talks toyes [Page 22] or trifles, and speakes shadowes or gawds that yeeld no profit. Such twat­ling cuts out the heart of good time, for it hath seldome any measure, it creepes by little and little ouer a great part of the day and sometimes of the night. How many winter nights doe men suffer themselues to be robbed of by this childish babling? Eph. 5.4. And in the fourth verse of this Chapter, the Apo­stle forbids foolish speaking & iesting. The one is a rouing discourse, gathe­ring together a great deale of chaffie geere that will feed no man; a busie, but absurd prosecuting of a headlesse and footlesse tale (as wee may call it in our phrase.) The other is a setting of ones selfe, and sharpning of his wit, to coine pretty and wittie scoffes and conceits that may moue laughter, & for this end onely. Both these are condemned, as vnlawfull, and vnbeseeming Christians. There must be a difference made be­twixt a smooth and pleasant vttering of ones mind in seemly phrases, and good and delightfull termes and manner: And this whetting of the wit to bandie [Page 23] and tosse sharpe and brinish taunts and quirks.

Now this pleasantnesse of the most honest sort is not to bee vsed as a cu­stome, but in the nature of a refreshing, when men are dulled, for better matter. For laughter being a power of Gods creating, and holesome to the body, and therefore lawfull, it cannot bee vn­lawfull in a seemely sort, harmlesly to moue laughter by words, but it must not bee iesting, one must not giue him­selfe to it, and make it his occupation for an houre or two together. Now none can be ignorant, how great a hin­derance this vaine speech is to the well imploying of time. For doe we not see that in many places whole dayes are cast away in the deepe gulfe of rouing, and vnprofitable runnagate babling to no purpose? And that whole meales are deuoured in gibing, and iesting, if without taking the sacred name of god in vaine, and hurting ones brothers name (which is very seldome) yet ex­cessiuely, and not without thrusting out better matter, which is a greeuous fault. [Page 24] Wherefore that we may be well armed against this robber, let vs obserue dili­gently these two rules.

First, let vs make conscience of our words, and of the mouing of our tongue, knowing it to be a necessarie duty that God hath imposed vpon vs to haue our words alwaies gracious, and seasoned with salt alwaies good for the matter, and tempered with wisedome for the manner. Which precept the Apostle ads presently after this, Col. 4.5. of redeeming the time (to the Collossians) as a nota­ble part of it. The Law of grace then, must bee the bridle of our tongue, and wisdome must raigne in our mouthes, so that wee speake nothing but that which may be for some profit, to our owne or others soule or body, being fit­ly tempered to the present circumstan­ces of time, place, &c. where and when we speake. For the words are gracious, not alone when they tend to the fur­ther edification of the soule in some matter of religion, but also when they be busied about ones honest outward affaires and lawfull calling, this being a [Page 25] great furtherance to Godlinesse that a man know how (and accordingly prac­tise it) to follow his calling with dexte­ritie and wisdome. Now he that would not haue vnnecessarie trifling words steale into his heart & out of his mouth, and so spoile him of good seasons, must set it downe as a thing to which his conscience is bound (as well as not to lye, sweare or slander) not to speak one word, whereof hee cannot giue some reason from the good that he doth aime at in speaking of it. And euery man must know that hauing let slip such a word, he hath committed such a fin, as makes him liable to Gods iudgement, and to the sentence of condemnation. The want of resoluing the heart thus, causeth many to take libertie to their tongues, (and harmefull libertie it is) and yet to thinke they haue done no harme to themselues in so doing. And therefore the common excuse of such twatlers is this: I hope that it is no harme: yea, but what good was it? If it were not directed to some good, it hath done harme, for it hath broken Gods [Page 26] commandement & set thy selfe deeper in debt then thou wast before, thou hast one trespasse more to answere for be­fore Gods tribunall, no man shall euer auoide this puddle, that will not be per­swaded it is a damnable sin to step into it. First, then labour to conuince thine heart, and frame thy practise to this rule in all speaking.

Secondly, for honest comely mirth in speech, (besides that it must not relish of lust, nor sauour of mallice and pro­fanenesse, for then it is worse then idle words) it ought to bee bounded with this rule, namely, that it bee vsed as a meanes to quicken our selues or others against some naturall heauines or dead­nesse, by which the heart is made vnapt for better conference and other exerci­ses of more profitable vse; and when this effect is brought to passe, that laughter hath scattered the mist of dul­nesse from of the heart and minde (or if no such occasion bee offred) then let mirth and naturall laughter giue place to his betters, otherwise comming into a continued custome and should ring [Page 27] out more needefull communication, that takes the name and nature of iest­ing, and is a thing much vnbeseeming the staidnesse of a Christian. Thus the tongue may bee bound from dea­ling falsely with the heart, and cou­sening the soule of good houres, and oc­casions.

Now followes the third deuourer of time, & that is immoderate sleeping or sluggishnesse. The wise king Salomon, bare a great hatred to this theefe, and giues many warnings & caueats where­by men might learne to take heed of it. The bed is as a very cunning, and slye cousenour, that vseth a pleasing tricke to deceiue a man, and robs him vnder shew of friendship. Now Salomon hath made a most fit descriptiō of a sluggard caught by the wiles of sleep and sloth, setting him out to the life. Pro. 6.9.10.11. Prou. 6.9.10.11. Where hee brings him in roming himselfe and rubbing his eyes with an vnwilling hand, vttering broken and sleepy sentences as one not halfe a­wake. First, he cals him vp (as it were) saying: How long wilt thou sleepe, when [Page 28] wilt thou rise out of thy sleepe? As if he had said: Ho; sir, it is time to get vp, what not out of your bed yet? at this time of the day? Then mark the drow­sie, slumbring, and sencelesse answere: A little sleepes, a little slumbers (For the originall hath the words in the plurall number, well befitting a sluggard) a lit­tle folding of the hands to sleep. See, how speaking of sleep, all is in the littles, And though he names sleepes, yet it is but a little in his conceit. Hee tels not when he will rise, but he cannot rise yet, and when he hath had enough & too much already, then he must haue a little more, begging for sleepe as one would begge for bread. He askes a little, because hee would not bee denied. First, hee must haue sleepes, and hauing slept, he must haue slumbers, and hauing slumbred, he must fold his hands, and rome and tumble himselfe. Behold a sleeper in his colours. And mark what answere Salo­mon giues, hee spends no more time to call him vp, but tels him his doome as he lyes in his bed. Therefore thy pouer­tie comes as a trauailer, and thy necessity [Page 29] as an armed man. As if he had said: well, be it so, if you will needs, sleepe on, take your bellie-full of sleep, but know that sith you shew such skill in begging sleepe, you must euen become a begger for it, sith you will haue your fill of sleepe, you shall haue little enough of any wealth, pouertie will pursue you, and ouertake you, it will follow you, and surprise you, it will make hast and strike home, you cannot runne from it, nor resist it, it comes with speede and with force, it will take you in bed where you cannot flee away from it, nor driue it from you. And what hee saith of out­ward pouertie, is most certaine of in­ward penurie. A sluggard hath so much the lesse grace, by how much hee hath the more sleepes and slumbers. So the same wise king hath set out a sluggard in an other place saying: Pro. 26.14. That a slug­gard tumbles himselfe on his bed, as the dore on the hinges. That is, hee is still there, and there must be such adoe, be­fore hee can bee remoued from off his cowch, as if one were to lift a dore off the hookes, a man must come with lea­uers [Page 30] to heaue him off. Call him, waken him, bid him rise, &c. All is little e­nough to reare him. This sluggish hu­mour (you see) is condemned long a­goe for a mispender of time. And sure­ly it is not alone very dangerous in re­gard of the quantitie, and muchnesse of the time which it filcheth, but also in regard of the qualitie and goodnesse. For it ordinarily feedes gluttonously on the very fat of time, it eates the very floure of the day, and consumes the first fruits of our houres: euen the mor­ning season. After sleepe hath made strong what labour hath weakned, after that nature hath beene well refreshed, & the reuiued spirits come with a fresh supply of strength and nimblenesse to serue the body and the minde: then for want of exercise all growes dull againe, as a band of Souldiers that grow effe­minate by lying in garrison without la­bour, all the summer. Thus it robs one of the principall and most seasonable time, when the minde and body were both in the greatest fitnes to read, pray, meditate, or to dispatch and cast any [Page 31] matter of ones calling, it is a theefe that robs one, not of his baggage stuffe, but euen of his Gold & Iewels. (For some time is better then other, as much as some mettall is better then others, and this alwayes for the most part takes a­way the most precious) yea, it hath one trick as much & more dangerous then the former. If a man giue himselfe to sluggishnesse, it will often follow him to Church, and close vp his eyes and eares, both of body and minde from hearing, & marking those most whole­some exhortations, comforts, reproofes and instructions, which like so many pearles, Gods messenger with a liberall hand according to the pleasure of his Lord, doth scatter amongst men, that who so will may take them vp. The time of preaching, and expounding the word with applying it, is the time of haruest, it is Gods market day, nay, it is his dole or princely congie, when hee giues gifts freely, and those of great worth too, vnto those that will take them. Now can it choose but be a great hinderance to a mans estate to sleepe [Page 32] in haruest, and to bee in bed at such a time when so much wealth is bestow­ing. Therefore this sleepe, you see, is a most craftie and pernicious deceiuer, and doth with much cunning ouer reach a man, taking from him for the most part the morning time, and the time of hearing, two the most profitable sea­sons, and the most worthy to bee re­deemed of all others. Now against the deceit of this false companion, a man may defend himself by following these two rules.

First, it is not lawfull for any man vp­pon pretence of leasure from businesse to take more sleep then is required for the strengthning and refreshing of his nature. The measure of ones sleepe or lying in bed must not be according to ones businesse, but so much as his na­ture requires, for the better enabling of it to performe the duties of his calling, and of religion. In deed a man may and ought to breake his sleepe, and mynte himselfe in this regard when important businesse, eyther for the soule or body doe presse vpon him, but no man must [Page 33] take more sleepe then is requisite for the sufficient refreshing of nature vpon vacation of necessary affaires. The rea­son of this is plaine. It is a sin to straine and stretch naturall things for the ser­uing of lust, beyond that end for which they were created and ordained. Now sleepe and lying in bed was ordained for the strengthning of nature and for the repairing of the spirits diminished by labour, wherefore it must not bee drawen beyond this end to the satisfi­ing of a sluggish humour. So, that as it were a fault for a man to sit, and cram himselfe with meat, till his stomack would turne back the morcels, because no busines did call him from the table: so it is a sinne to giue ones selfe to im­moderate sleeping or slugging in bed (as our word is, to sleepe compasse) be­cause no vrgent matter doth call him vp. This is to bee on the bed as a dore on the hinges that one cannot rise till a leauer come, that is, something euen al­most of necessitie. It is wicked to sur­phet on sleepe as well as on meate. So then it shall bee a great helpe against [Page 34] sluggishnesse, to know that God al­lowes not any man to be sluggish, and therefore to accustome ones selfe to timely rising. For in this one thing cu­stome hath as much power almost as in any thing, so that looke what is ones vse, that hee shall hardly refraine. Hee that doth customably forsake his bed so soone as hee feeles his nature fresh, and his spirits quickned, shall with ease keepe on in so doing. But he that takes libertie to laze himselfe and dull his spirits for lacke of vse, shall finde the more hee sleepes, the more he shall be drowsie, till he become a very slaue to his bed, and make sleepe his master. So a healthfull body by confessing it to be his duetie, & (through custome though hard at first) drawing it vnto a nature may haue the morning at command. And this is the first rule.

Secondly, for the time of hearing the word, hee that would not bee troubled with such sluggishnes then must looke that hee doe vse meate, and drinke, and sleepe moderately in the fit season of it, and then striue to quicken him­selfe [Page 35] against carnall heauinesse and sor­row, by prayer and meditation before hand, which two things will keepe a healthfull body in such good temper that sleepe shall not ordinarily op­presse it in this most sacred exercise.

Now followes the fourth theefe to bee arraigned, and that is idle thoughts. Mans imaginations will bee working, and tossing conceits vp and downe al­most continually. Now all men by na­ture are so tainted with the sicknesse of vanitie that their minde will runne wil­lingly after nothing else but that which vanitie begets. And for this cause men haue taken vp a prouerbe to dazle their eyes (if it might bee) that this might not seem a fault. They say, that thought is free, as though one should neuer an­swere for idle thoughts. And it is the common excuse of men to say, they thinke no harme, as though it were enough, to hatch no mischeeuous and harmefull conceites, notwithstanding they doe exceed in idle and vnprofita­ble imaginations. Whereby it may bee seene that men are so farre from refor­ming [Page 36] this fault, and auoiding this theef, that they will not take it for a fault, nor esteeme it as a theefe of time. But this swallowes vp most of our solitarie houres, when men are in bed, or alone in the night season, and cannot sleepe, or when they be iournying and walk­ing without companie, they cannot then possibly talke with others when no man is present. Yet their mind doth busie it selfe in idle talking with it selfe, casting a thousand fond things beefore ones eyes, as what if this should bee, or what if that should come to passe, and much a doe to little purpose. This ro­uing and frisking of the phantasie, like a wanton calfe let loose from the stall, is a fretting worme that eats out a great deale of most mens time, so that they cannot redeeme it, for the profit of their hearts. This puts by good meditations, and suggests fethery light stuffe that hath no good substance in it, froth and foame which is not nourishment to the minde, but rather poyson, in that it fils it full of winde. And a windy heart is no lesse burdensome then a windy sto­macke. [Page 37] This casts out the cogitation of Gods benefits that one may not bee thankfull for them; it shoulders away the thought of ones owne sinnes that hee may not renew his Godly sorrow and repentance for them. It iussels out the consideration of Gods graces that wee cannot set our affections on fire to long and labour after them. And in all these respects it takes away the be­nefit of much good opportunitie. For euery time a man is alone separated from all company and outward busi­nesse, there is an excellent occasion of furthering his owne soule offred vnto him. If any thing greeue him, hee may freely disburden his heart into Gods bosome. If hee faulted any way he may haue full and free scope to confesse and bewaile it, if hee want any good thing, there is leasure and place as in effectuall manner, and with as many words as one can to beg it of the Lord. Thus great riches might come to the soule by a well-spent solitarinesse. But vaine co­gitations doe depriue a man of all this, and doe so blow vp the mind with that [Page 38] which is nothing, as it growes swolne, like the flesh of him which hath the dropsie, so that it may well bee called the dropsie of the minde. Now a helpe against this vanitie of the minde brea­king forth in idle thoughts and fancies; First, wee must take the councell of Sa­lomon, Pro. 4.23. to keepe the heart with all dili­gence. The heart is that which must be narrowly looked vnto, that euill and vn­profitable thoughts rise not vp in it. Here must bee the speciall care to pre­uent first breeding and engendring of sinne in the most inward parts.

This theefe will be still filching and stealing time continually, doe what one can. Wherefore a watchfull and warie eye must bee had thereunto, and a dili­gent garde must be set before the heart, to keepe out such imaginations from entring, as bee like rogues and vagrants worth nothing, and alwaies come to steale something. When a man makes conscience of his thoughts, and obserues them to what end they tend, this will bee an excellent helpe to keepe them from wandring, whereas if one will fol­low [Page 39] the prouerbe, and esteeme them as free, they will neuer bee kept from a busie fondnesse, like Ants in a mole­hill, that runne vp and downe hither and thither, and doe nothing.

Then in the second plate we must labour to be prouided before hand of some profitable matter or subiect, whereunto to bend the thoughts in so­litarinesse. Something that tends to the glory of God, and our owne good, ey­ther in matters of the soule, or the lawfull affaires of the body, must be let into the soule to take vp the roome, and the busie fancies may bee the better stopt out. And indeede the Lord hath prouided a Christian of good store of such matter, if hee bee not wanting to himselfe. For there is nothing that of­fers it selfe to any of our sences, which doth not also offer to our minde (if it were not starke blinde) some glorious attribute of God to bee seene and con­sired of. So that to want occasion of good thoughts in this varietie of mat­ter, is to want light at noonetide, that proceeds from nothing but from want [Page 40] of eyes. But this is a great help to him that can see to set his soule a work first on the good things. For if one haue let his heart loose at first, he shall not (with­out much paines and toyle) catch it a­gaine, and haue it within command. Thus doeing, a great part of vaine co­gitations shall be cut off.

Now comes to be handled the fift and worst of all the fiue consumers of time, which is so much the more dan­gerous, because it is in some honest reck­ning among most men, and is estee­med as the right Lord and true owner of that time which for the most part it holds by vsurpation and iniurie. This is the immoderate care of the world, and of things of this life, though in them­selues honest and lawfull, when a man doth winde himselfe into such a labo­rinth and maze of affaires, as hee can not get out at fit times to spirituall and religious duties, at least not to those which are priuate, when the heart is so surcharged with bargaines, and purcha­ses, and bying and selling, and building, and such like, that God and goodnesse, [Page 41] Christ, and Saluation, heauen, and hell come not into a mans minde once in a day, scarce once in a weeke, or at least, if they come, they bee quickly shut out, and haue no long, nor quiet entertaine­ment there, when the soule is ouerwhel­med with the names of caring, think­ing, deuising and striuing how to grow great here, and is so tossed in the gulfe of earthly matters, that it cannot come to land (as it were) to settle it selfe in any proportion to thinke how it may grow great in heauen, and how it may get possession of the true treasure. This is a wonderous consumer of good houres, digging them all into the dung­hill of this world. Mat. 22. Christ findes fault with this in the parable.

The men bidden to the feast had farmes, and Oxen, and wiues, and such matters in hand (businesse forsooth of more importance then so) and therefore could not come. Mat. 13. And the thornie ground had so much carking and ca­ring, how to liue, that it doth euen choak the word, the good seede could not grow thereby. And the Lord complains [Page 42] of them of the captiuitie of Iudah, Mag. 1.23. that they could find time to build their owne houses, yea and to seele them too, but, they said, it was not time to build the house of God. So this sinne doth in­grose all the time to it selfe, and will not giue elbow roome to any good ex­ercise, especially to any priuate exerci­se, without which the publike are but as meate without digestion. And yet it comes like an honest and approueable thing, painted with the name of thrif­tinesse and paines in ones lawfull cal­ling. To fence our selues against this rauenous and lurking fault, wee must binde our selues to these three rules, which all depend vpon the rule of Christ that bids vs first seeke the king­dome of God, Mat. 6.33. first, in time, and first in affection. 20. ver. And againe, Lay vp your trea­sure in heauen. Hence I say, three rules may bee collected, to which hee that would not bee spoyled of good occasi­ons to the soule by worldlinesse, must more and more frame himselfe and his life.

The first is, that no man suffer him­selfe [Page 43] to enter vpon so many businesses, or any so egerly, as that his ordinary af­faires should hinder himselfe or his fa­milie from the performance of ordina­ry religious exercises. The common and daily matters of this world in any mans calling whatsoeuer, should not draw him or his familie from common and daily duties of religion, such are rea­ding, praying, meditating, and religious obseruing of the Sabboth. For here a man must take care for his houshold as well as for himselfe that hee do not hin­der them from taking conuenient time to pray, and read, &c. by forcing vpon them an ouer great burthen of ordina­ry businesse. For if the soule bee to bee preferred before the body, and heauen before earth, then those customable matters that pertaine to the sauing of the soule, must be set before, must more stand equall with the things that per­taine to the body. Secondly, the extra­ordinarie workes of our calling (if any fall out) must not barre vs from the ex­traordinary workes of religion. As for example, haruest, and hay-time or the [Page 44] like, are extraordinary times for the bu­sinesse for the body: so preparation to the Sacrament, fasting (if neede so re­quire) and such like, are extraordinary works for the soule. Now the care of inning ones corne or grasse must not keepe him from taking time to prepare himselfe to the Sacrament, or to fast at his neede. So the receiuing of the Lords Supper is matter of more then ordina­ry vse for the soule, and some needfull iournie stands in the like manner for the body. But a man must rather de­fer his iournie (if it may be put of with­out ouer much hinderance to him) then omit the receiuing of the Lords supper. The same rule must be kept in al other particulars. For if the soule bee more worth, & must be more carefully attēd­ed on thē the body (as it is no reason the hand-maide should take place of the mistrisse) then those things which doe after a peculiar manner concerne the good and profit thereof, must not bee neglected for such as doe more speci­ally help the state of the body outward­ly. Lastly, if some outward dutie of re­ligion [Page 45] haue beene put of from the time wherein it should be performed by some suddaine and vnexpected busines that required such hast (as in such case ordi­nary duties of religion may be deferred) then some ordinary businesse of lesse waight must in recompence giue place to that exercise afterwards, and a man must finde time for that, whether it bee reading, praying, or meditating, by lea­uing vndone (for that space) something that may be better spared. And thus you haue heard what be those speciall euils which lye in wait to cousin vs of our good time, & how they may be preuen­ted. And so y ^e first point is hādled, name­ly, from what time is to be redeemed.

Now follows to shew what it is that is to be redeemed, and so you shall ful­ly know wherein this duety consists. Now by time the Apostle meanes two things. First, the very passing away of houres and minutes, the space and lea­sure of any thing. And secondly, the good occasions or oportunities, that fall out in this space. For the word in the originall signifies not alone the very [Page 46] sliding of minutes, but the space consi­dered also with some speciall fitnes that it hath for some good, which we call the season of it. Now for the first, it shall not be needfull to say any more, being that euery one knows, that euery thing must haue some space wherein [...]o bee done. And he that will auoid the fiue forena­med euils, shall neuer want time or the space wherein to doe or get good. But for the occasions & fit oportunities that fall out, now for this, now for that, in this space, it is some more skill to finde them out and make vse of them. Now these seasons are all of two sorts. First, such whereby a man may more easily get some good to himselfe. Secondly, such whereby a man may with more fitnes and ease doe some good. Of the first sort, namely, seasonable opportuni­ties to get good, I will name three per­ticulars which are most needfull to bee considered, and by proportion of which any man may come to the knowledge of other like. The first, when God con­tinues the Gospell, offring dayly the word and Sacraments, & calling to re­pentance [Page 47] and amendment of life. This is the season of repenting, this is the haruest wherein we may reape Christ, if we be not negligent. This is the ac­ceptable yeer of the Lord in which one shall be receiued if hee returne. Whilst wisdome lifts vp her voice, whilst her messengers come daily to inuite vs, whilst her gates stand open, & her din­ner stands ready drest, whilst her mes­sage is done vnto vs, all this time, if a man will striue and endeuour to turne from his sin, to leaue his folly, & forsake his scorning, hee shall bee a welcome guest, she will accept him, help him, and giue him an increase of grace, till he be become strong with her meates Who­soeuer liues vnder the preaching of the Gospell, hath this priuiledge annexed to the outward teaching, that if he will but striue and pray to God to giue him strength to repent and amend his waies and to turne to him, God will (vpon his promise) heare his prayers and assist him, but when the Gospell is gone then the date is past, a man may call, and not be heard, and cry, and not be regarded.

[Page 48]So then euery man redeemes this sea­son of the Gospell, when he giues him­selfe to consider sereously of those faults which he findes in himselfe, and heares sharply reproued in the word, & here­vpon resolues to forsake them, & doth alone doe his owne best indeuour, but earnestly cals vpon God for his help, without which his power is but weak­nesse & ineffectuall, when he doth also duely ponder vpon the holy comman­dements that he heares pressed, & those exhortations that are daily sounded in his eares to moue him to do such duties as god requires, & hereupon concludes with himselfe to set about this worke, and craues the strength of God to beare him through in the same. And when he doth aduisedly thinke of the promises that are generally proclaimed, and la­bours to get some assurance that hee is such a one to whom the right of these promises appertaine. Thus doing, I say, one redeemes the time wisely, & makes his aduantage of the Gospell while it continues, which is a thing that all men should do, but so rare in the world [Page 49] as that it is wonder the Lord hath so pa­tiently continued his louing voice, when men scoffe at it and will not heare. The Lord hath and doth send his prophets amongst vs, as he did among the Iewes, rising vp early, and sending them which with all earnestnesse doe proclaime the dangerous euent that shall follow vpon profanenesse, neglect and contempt of Gods word, breaking of his Sabboth, railing, wrathfulnesse, whordome, wan­tonnes, couetousnesse, the euing, oppres­sing, slandering, lying, and the like. Yet how many run on in these euils pre­sumtuously, rushing like the horse into the battaile with an vnreasonable bold­nesse not fearing any danger, and shut­ting their eares against these reproofes as the deafe Adder doth, that they may not be moued by them to amendment. Ah, how contrary is this to redee­ming the time. If any man haue hitherto lost the season, let him now grow wise, and euen at this time turne to God, and beg power to forsake these sins. How often & how earnestly are men exhor­ted to all good works by the continuall [Page 50] voice of God speaking vnto thē by his seruants, to read the word of God daily, to pray priuately, to meditate vpon the word, to watch ouer their daies, & to cal themselues to a reckning euery day for the faults cōmitted in the day. Yet who regards this voice, who marks these ex­hortations, wher is one that hath inioy­ned himself to some constancie in pray­ing, reading, and the forenamed duties? This is to sleep in haruest, a most foo­lish practice & vnwise, wherfore whilst there is yet a little time left, whilst wee haue the light, let vs walke in it, that we be not ouertaken with darknes. He that hath not yet begun, let him bee sorry that he hath put it off so late, and now set foot into these waies of God whilst God sets out his word as a candle to di­rect him, & as his hand to lead him by. The promises of God are in like sort published amongst vs. Happines is held vp as a reward of all true hearted chri­stians, and the crowne of life is propo­sed to those which are sound and faith­full members of Iesus Christ. And yet as though all were sure to get it, or it [Page 51] wer not worth seeking by any, the most men flatter themselues in their sins, and will needs promise these good things to themselues, when they haue no assurāce or proofe out of gods word, wherby to lay claim or title to them. This is a gree­uous & a dāgerous neglecting of time. And if any haue not yet made sure work this way, let him euen now set about it whilst the world as a touchstone is be­fore him, by which he may try himselfe, and which will make him such a one as he should be, if he will striue to follow it, and pray for abilitie to be ruled by it. So then whilst God holds out his bene­fits and stands with his armes open to accept vs, let vs take his benefis, and be perswaded to come vnto him in good earnest, let it be too late to trauaile when midnight shall come in stead of noone day. This is the first and cheefest opor­tunitie of getting good, namely, to ioine with the gospell and follow it with our endeuours and praiers by which it shal be made effectuall vnto vs. The second opportunitie of getting good is in time of youth and health, whilst the vigor & [Page 52] strength of the body and mind is fit for labour and capable of instruction. And Salomon in his booke of penance, viz. Ecclesiastes, Eccles. 12.1 bids remember the creatour in the dayes of youth beefore the euill daies come. These daies of youth and health are good daies when hee which wil vse them, hath his memory stedfast to call to minde his euill waies that he may bewaile them, and to treasure vp good instructions & promises that may guide and comfort him, when the lims will ioyne with the mind, and the mind hath the body as a fit instrumēt to seek the kingdome of heauen, if a man will addresse himselfe vnto it, but the dayes of old age and sicknes faile much of the commodious fitnes for good. The me­mory is cracked, the head and vnder­standing is weak, & especially the time of sicknes is so filled with paine, so sha­ken with distractions, and incumbred with greefes & sorrows, that one is no­thing fit to repent, or pray, or heare, or to do any such thing. Now when a man in the prime of his daies and in the ful­nesse of his health, will giue himselfe [Page 53] to seeke heauen, will heare the word, & meditate vpon it, & apply it to himself, will confesse his sins, and force himselfe to bewaile them, will pray to God for good things, and set the whole course of his life in a right frame, he hath well taken the opportunitie, & he shall haue rest in his latter dayes, much quiet and contentment, at least, much strength & assistance in his sicknesse, because hee hath somthing in store against the time of want. But alas, how doe the common sort of men beewray their monstrous folly in this behalfe? What more com­mon then that sottish & brutish speech, at least such ignorant and prophane thoughts, men will repent when they be old, and cry God mercie when they feel themselues sick, & amend all when they be ready to go out of the world. And foolish man, thou knowest not whether thou shalt dye suddainly, whether thou shalt haue thy wits and sences, or whe­ther thou shalt haue power of heart to make the least colour of repentance in those extremities. How many haue died suddainly? How many sottishly? And [Page 54] yet how do men for all these warnings defer the best busines, namely, the work of repentance, & turning to God, which will require the whole strength of the soule to the worst and most crasie time of sicknesse or old age? As if a prisoner at what time a man was offring him a pardon, and calling vpon him to take it some good space beefore the Assises, should say: Nay, let me alone, I will not looke after my pardon till immediately before I am to come before the iudge. This were a most fond part, especially, if it were so that theefe knew not whe­ther or no the next day should be the day of his arraignement: so the case stands betwixt the Lord and vs. If any man therefore haue beene so little care­full of his owne eternall good, as to put off repentance and conuersion till that dead time, or doth foster any such harmefull conceit in his heart, let him now cast it out, & now that he hath his health and strength, vpon better delibe­ration take in hand this work. Be not so extreemely mad, as to giue more time to the diuell, then to God, especially to [Page 55] giue the principall time. He were a foo­lish trauailer that would willingly gal­lop all the day quite cōtrary to his way, & being told of it would answere, when it drawes towards Sun-set, I will turne into the right way. Why bee men thus blockish for their soules, that knowing themselues to be out of the way to life, will yet of purpose deferre to set their feete into the right path till sicknesse or age, when the sunne of their life is at the point of setting. Ah, let our prouerbe teach vs more wit: Make hay while the Sun shines. Turne, turne, whilst thou hast health and strength, vse all to get repentance & saluation. The last cheef opportunitie of getting good, is, when a man hath company, and is in the so­cietie of some godly wise man, able to giue sound councell and direction, able to answere all doubts, obiections, and scruples of ones minde; now there is a fit opportunitie to grow in wisdome, to be resolued of all doubts, and to seeke direction. So then a man ought not to suffer bashfulnes, or other foolish mat­ters to put by that good communicati­on [Page 56] whereby he might enrich his soule. It it a speciall fauour of God that anie man can come where his seruants are, that haue excellent gifts, and hee doth depriue himselfe of much good that wil not seeke to benefit himselfe by them. When the woman of Samaria percei­ued Christ to be a Prophet, she propo­sed her doubt vnto him albeit he was a stranger. When Iohn Baptist might be come to, the Publicans & sinners came and asked what they should do. Whilst the Iayler had Paul in his keeping, he came to aske that needefull question: What shall I doe to be saued? So if there be any man whose heart is per­plexed with some doubt, or ouerburde­ned with some temptation, or ouerma­stered by some sin, it is a part of good discretion for such a one to go and seek the aduice of some able Christian or wise man, before that eyther himselfe be too far gone, or he want the oppor­tunitie of such a councellor or helper. These be three speciall occasions of ob­taining good to a mans own soule from things without him. In all which to take [Page 57] the time is a most commendable point of wisedome, but to be negligent is such folly as Salomon reproues whē he saith: That a foole hath a price in his hand to get wisdome, but hee wants a heart. Oh that men would beware of this hartlesnesse, and take heed of loosing their price by which they might get wisdome.

Now I come to speake of the occa­sions of doing good. And these are ey­ther in others or in out selues. First, in others, and that for their soule & body. Sometimes a man shall finde a kinde of tractablenesse in those with whom hee hath to deale that their ears stand open, and they are readie to drink in an ex­hortation or reproof by reason of some affliction that is vpon them, or some need they haue of our help, or such like occasion. Here is time for a kinde and sound admonition, then a man ought in all loue, and yet with all plainnesse to follow the occasion, striking (as our pro­uerbe is) whilst the iron is hot, speaking when he sees him in the melting vaine, ready to take all wel, and in good part. And so Elihn notes, that when a man [Page 58] is bought to his death bed, and to abhor all worldly delights, then his eares are bored, and then there is work for an in­terpreter. Before the bones clattered, and the mourners looked for the fune­rall, an interpreter was despised, but now his words are obserued. Thus a man may doe much good to his neighbours or seruants soule, if he waite for a time when he is fit to receiue admonition, & then giue it him, as the husbandman in dry weather waites for a showre of raine, and then sets in his plow. Againe, for the body, sometimes one shall meet with one that hath true need, that is in distresse for his bodily estate, and doth indeed want reliefe. This is an occasion and fit time to shew liberalitie. Now a man must open his purse, and be ready to giue freely, I meane not, that euery time a man meetes a beggar he should be giuing (for to those a man should not giue, but in the very extremitie of necessitie) but if our brother hath beene afflicted by any losse through fire, or such like (that he doe not make himself needy by idlenesse, but it comes vpon [Page 59] him by some hand of God) here is an obiect fit for mercy, and here one may by seasonably liberal, here is an altar, of­fer the Sacrifice of almes vpon it, which is a thing wherewith God is well plea­sed. Some other time, sparing may bee more fit, but now is a season to be more free of gift and open handed. There is an occasion of doing good offred in o­thers wherein I haue named these two particulars that euery man might ac­cordingly take notice of other like. Thē there is also occasion of doing good of­fred in ones selfe, whether by some out­ward thing, that befals him, or by some inward stirring of the minde and affec­tions As outwardly when a time comes in, wherin we haue receiued some more speciall benefit, this should prouoke vs to more thankfulnes by remembrance of the benefit. Thus this time of Christs natiuitie should (if any way) be celebra­ted, that it might turne to an occasion of more hartie thanksgiuing, & more true obedience vnto Christ that gaue himself for our sins, and tooke our nature vpon him that in it hee might beare our ini­quities. [Page 60] So when we be in the enioying of gods creatures, whilst we be eating & drinking or such like, here is a speciall season to lift vp the heart to God, & to kindle a flame of praise by this fewell, that our thanks might be so much the more earnest, by how much we haue a more present feeling of Gods mercie, and doe euen tast how good he is. On the other side a man is somtimes pres­sed with a sore crosse & affliction that pincheth his soule, here is a very fit oc­casion of humbling ones selfe, and exa­mining ones heart. For in these afflicti­ons god cals to humiliation for the most part, which dutie being performed af­ter a man may reioyce in his affliction. But whiles the burden of the crosse is heauie here is a notable meanes to fur­ther one in the work of humiliation, and if one can take the time when God smites he may (at least he ought) cause his hart to stoup before him with more ease, then when he was at more ease, for his body. Againe, somtimes a man hath a more inward stirring of his affections which he cannot haue at an other time. [Page 61] This must be followed greedily taken, sometimes at the sermon, or vpon some other occasion, a man hearing or think­ing of his sin, and the punishment due thereunto, haue a kind of pricking in his heart, and some touch of remorse within him, his consciēce begins to tel him that all is not well, & he growes to some or­derly conclusion: Sure I wil now be sor­rie for this fault, & amend it. Now if one will follow this motion, & go after god when he cals (for this is one of his in­ward callings) and not shoulder it out with fond mirth, but nourish it by a plain confession of his sin to God, & an harty begging of grace & strength from him to do that which he now sees he should doe; this will come to godly sorrow, and so to repentance, but else if he choake it and quench it, it will vanish, and the hart will be more hard frozen in the dregs of sin. So that if there be any whose heart at this time at the speaking of these words, whose soule smites him for his swearing, lying, sabboth breaking, whor­dome, drūkennes, gameming, couetous­nes, railing, or the like sin, let him when [Page 62] he is gone out of the Chruch, cast him­selfe downe in the presence of God, con­fesse this his sinne or sins freely without dissembling, labour to be more sorrow­full for them then euer he was, and pray to god to pull him out of this mire. This if he doe, he shall take the time, he shall be a conuert, the Lord will receiue him, as the vnthriftie prodigall son was re­ceiued, & by redeeming the time he shal find redemption to his soule. But if hee despise this admoniton of God, his soule shal be more seared then before, his hart shall be deliuered to a greater of hard­nes and sencelesnes then euer before, & so be further of from repentance & life. But alas, the frantick dealing of men in this case is too palpable, & to be straun­ged at, when Gods word strikes vpon them, when they feele the keennesse of it, when the threatnings haue cut, so that they smart for it; then they run to dicing, carding, drinking, dancing, &c. as it wer of set purpose to driue away the spirit of God that was comming towards them to heale their soule. None is so mad to take such courses for his body, that whē [Page 63] he feels the sore to smart, then to run frō the Phisition, and couer it ouer with a clout, or striue to forget it, yet for their foules a number deale so sencelesly in this thing as much as in any other, veri­fying that name which the holy Ghost hath giuen vnto him, whē he termes mad men. For it is a property peculiar to a mad man that feeling paine he will hate the Phisition & run away from him that would help. Oh, that those of vs which haue hitherto beene so mad would re­turne now to our right minds, & to God to be healed. Againe, sometimes a mans heart is stirred vp with an inward and secret reioycing or gladnes. Then saith S. Iames. Iames. 5.13 If any man be merry let him sing Psalmes. Now he shall do it with a cheer­full courage indeed. And therefore Da­uid would in such a case rise at midnight to sing a Psalme rather then hee would loose the season whē it would relish with him so well. Sometimes also, a man or a woman shall feele a secret pensiuenesse growing ouer his heart, so that it euen melts as the ground that thawes after a frost, & he could euen weep abundantly, [Page 64] teares offer themselues in a ful measure. Here is an excellent occasion of renuing ones repentance. Now whateuer be ones companie, whateuer bee the matter in hand, except it be of absolute necessitie, let him leaue it of, and betake him to his chamber or some secret, now let him fall on his knees, now let him opē his mouth and acknowledge his sins against him­selfe, giuing vent to his greefe, and turn­ing all to Godly sorrow, whatsoeuer the occasion was at first. Thus if any body doe, his repentance shall receiue a nota­ble encrease. But if he passe it ouer, his heart will not answere his desire an other time. Furthermore sometimes a mans heart is earnestly moued with some hun­gry desire to inioy some grace of God, and great longing after some christian vertue. Now let him in the heat & flame of his desire addresse himselfe to prayer. Then one shall send vp such peircing cries, and giue such aloud knock against the gates of Christs mercie, that he can not chuse but heare, and send one back with an almes, as it were. Thus hee re­deems the time. But else his desires will [Page 65] be so cold & chil at an other time that he shall searce thrust a petition out of his lips, & then these drop down at his feet, and do him little good. And thus in eue­ry other thorow the turning of our af­fections we must follow gods spirit, yea, or nature when it leads vs, wisely turn­ing all to spirituall vses. And thus you may perceiue what it is to redeeme the time, and how it may be attayned. Now let vs come to some breife application of the point.

First, Vse. this point thus explaned meets with a number of imperfections euen in the best, & him that is most careful of his waies, of which we are now to take no­tice, & purpose amēdmēt, if we haue not hitherto considered of them. For this is a fault to which a man (euen in a good measure spirituall) is subiect for want of redeeming the time, that he comes to that lazie passe now and then as he hath no­thing to do, nothing where about to set­tle himselfe. It is a carnall vnsetlednes in a christian to be so negligent of his time, as that he shuld haue any minute of time which he knows not how to bestow vp­pon [Page 66] some good and profitable vse. The Lord offers such a multitude of occasions to do and receiue good that if we could with wisdome take thē, there is no houre passeth vs, in which we might not do or get some good. And if there be nothing else yet this is somthing where about he hath good occasion to be busied euen to fall out with himself, because he hath no­thing (I meane hee sees nothing that hee hath) to do. Somtimes if men see their ser­uants standing idle & vnbusied, they can aske thē with a kind of indignatiō; what? Can you finde you nothing to doe? And sure the Lord might come with this que­stion diuers times to vs, and say as it is in the parable: Why stand you all the day idle? asking whether the world vvere so emp­ty of occasions, & our selues so perfect­ly wel, as that we can find nothing to do? But there is no houre passeth vs which wee should not finde fit for some good thing, if we could catch the opportunitie before it be turned, and did not harme our selues for want of diligent redee­ming the time. Yet there are other faults of which christians are to be warned. As [Page 67] to begin with the last first: How many be there that are so stuffed with worldly businesses, and yet are greedy of more, as that they cannot find leasure one houre in a day, nay scarce in a week, to bestow vpon reading, praying, meditating or cō ­ferring. Yea, as though time were made for nothing but to seeke wealth & tran­sitorie things so this the cheefest of their care. It appeares that such labor not for conscience but for gaine, because they cannot break of ordinary labors so long, as wel to performe ordinary duties of re­ligion. Many may say (with greef inough if they did wel) that their hands are so ful of the world as that they can scarce tho­row the weeke take the Bible into their hands to read any thing therein, vnlesse perhaps it be in the church at some pub­lique meeting. Thus men which are born to a better inheritāce are content to wear out themselues in the earth, as if they were to perish in the earth with other ba­ser creatures. Here is one fault to be a­mended then, let no christian bestow so much time in the world, as that he can not find sufficient to seek heauen & the [Page 68] things thereof. Then for the matter of sports, me thinks some christians should euen shrink before the word of reproofe comes to them, when they may think of so many houres spent such a day at bowels, so many, it may be, the next day in shooting, so many the third day in shouell bord, or the like exercises, happi­ly in themselues not vnlawfull, & when they come to reckning for religious ex­ercises, the count comes in very slowlie, by the minutes or quarters, some halfe quarter of an houre or there abouts be­stowed such a day in praying alone, and some three or foure dayes after about a quarter of an houre in reading, & (it may be) the next weeke, some halfe quarter more in meditation. And thus if the ex­pences of time were written in our bebt bookes, as they be in Gods, we might e­uen blush to read, so many items, for plea­sure & sport, and scarce one or two in a side for priuate religious exercises. Then for our words: May we not hang down our heads with shame to think that god made our tongues, and we speak scarce one word in an hūdred to his glory. Idle [Page 69] words: Euen many of those whom wee are to regard as christians count them no faults, neuer come to repent for them. It was but a word out of the way, say they. But this power to speak (being a gift pe­culiar to men aboue all beasts) ought to be more preciously regarded, then that that it should bee abused for base trifles. Then for idle thoughts; who makes que­stion of them almost? Alas, we do not re­member that God hath searching eyes and feirce, which peirce into the depth of one soule. We dreame that thoughts are not so much, and spare our selues in our vnthriftines when we should deale more religiously with our selues. Lastly, some might be reprooued for too long lying in bed, & spending more houres in slug­ging or sleeping, then health & strength doe repuire. Many perhaps will thinke that it is left to their owne pleasure, and that the Preacher is too busie, if he take vpon him to teach them when to rise, as though it were no fault to ouer-sleepe themselues. In deed some old and sickly mens bodies must take it when they may, but for the greatest part of men, if they [Page 70] knew what good the first halfe houre of the early morning spent in religious ex­ercises would, bring them, they would not loue sleepe so well, as for it to neg­lect them. It is well said: Hee that seekes me early shall finde me, and it may well be literally vnderstood. Therfore brethren, there is none but may see a fault in him­selfe in these respects, some or al of them, and happy is he that resolues to mend it. Therefore if you will take good coun­sell, doe thus when you come home. Thinke, alasse, if time must be reckned for, & should be redeemed; How far am I behinde hand with God, that (what for sleepe, what for play, what for idle bab­ling, what for vaine thoughts, and exces­siue worldlinesse) I cannot make a good account of the fourtith, yea, of the hun­dreth part of my time? And then greeue because thou hast beene such an vnthrift of time, & now begin carefully to spare before all be gone. But now here is a re­proofe more sharp for some others that are not willing to heare of that eare, tell them they must not spend a whole day, or a whole night in playing & sporting. [Page 71] What not at Christmas, (say they?) why you are too precise: well, but yet vouch­safe to consider a little what God speaks. Thou sayest: this is too much precisenes, and so saith the world; but the Apostle bids to walke precisely or warily, redee­ming the time. And hee that will take time to card or dice, and to vse lawfull recreations immoderately (I meane so as to be at his play the greater part of the day, and it may be some, if not the most of the night too) shall pay full dearely for it. Either he must repent, & vndo this with much greef and sorrow of heart or els he must smart for it hereafter worse in hell. I would not deale ouer sharp­ly with thee: but take Gods louing ad­moniton, and let him haue one tenth part of the foure & twentie houres, yea more a good deale then so, now that thou hast more leasure then ordinarie.

And here is yet a kinde of people that are to be more rigorously handled, such as are all gamesters, that spend no one houre waking but vpon pleasure. The world cals them scatter-goods, and the Lord will call them scatter-houres, that [Page 72] do misspend both goods & houres. Such (let them think of themselues how they will) as doe make gameing the greatest part (if not all) of their occupation, must bee content to heare that they haue no portion in heauen, as they can keepe no portion in earth. How can one haue trea­sure in heauen, that neuer laid vp any there. If God hate a gamester, so that he wil not giue him good cloths to his back (now he hath threatned that he shall be clothed with rags) he will much lesse af­ford them a seate in heauen. And howso­euer for a time they may ruffle it out, & be clad better then their more laborious neighbors, yet this trade wil surely vndoe them. For they haue brought this perill vpon thēselues, that either God must not be true, or they must not be rich, he must for faite his truth, or they their goods, be­sides their name and soule: wherefore let such as haue hitherto giuen their dayes to such an vnsanctified, and inordinate course, surcease from the practise of their lewdnes, and both in conscience for their soules sake, & in discretiō for their goods sake, resolue to become better husbands [Page 73] of time, least their gameing on earth bring beggery to their latter dayes, and damnation to their soules for euer. Last­ly, let all good Christians be admonish­ed to make precious account of their time, and with much carefulnesse to take the seasons and opportunities of God, according as they haue heard it is their dutie. Christians either indeede purpose to learne, or else make a shew of such a purpose when they come to church, Ah, that we might all learne this thrift, and practise it as we haue heard. Begin to day, and hold on still, now is a time of re­membring the most admirable work of Christs incarnation, when he was made flesh of the Virgin, to purge vs from sin, and saue vs from wrath by the shedding of his bloud, and suffrings which he en­dured in his flesh. Giue not all (ah, why should we giue any of it?) this time to play, cheefly to bezelling, surpheting, or wantonnes, but take some space to consi­der of the greatnes of this benefite, and to be thankfull proportionablie therun­to. I would I might hope to preuaile with any by this exhortation, but howso­euer [Page 74] it is needfull to be spoken, that none may haue occasion to pretend igno­rance, you see or might see your duties in this beehalfe, and in practising the same shall finde the benefite of it. But fooles will scorne admonition, and those that haue abandoned themselues to lust, will not bee intreated to pull their necks from out their hard yoake, and to serue a better Master. Nay, so foo­lish are a number, that they thinke to doe Christ great honour in spending the day, whereon they imagine that hee was borne, and some few that fol­low it in more then ordinary riot and sinfull excesse: as though hee were a God that loued iniquitie; and were de­lighted with drinking and swilling, and gameing, and swearing, and surphe­ting, and all disorder. But those that know Christ, know full well that hee is not pleased with such pranks. Where­fore if wee will spend a day to Christ, spend it more religiously, and soberly then all other dayes, not more pro­fanely and luxuriously. Wee should ne­uer forget his birth, but when wee ob­serue [Page 75] some speciall time of remembring it, shew that wee remember his good­nesse by doing good, more honour to his name, not by committing more rebellion against him. And to conclude, as at this time, so at all times let all men that would haue their soules well fur­nished with inward substance, play the good husbands in taking time and op­portunitie whensoeuer wee finde any fit occasion of getting or doing good, in our selues or others, let it not slip, but lay hold vpon it, and vse it. It is ioyfull to thinke (if wee could thinke of it se­riously) what commoditie this thrift would bring, how much knowledge and godlinesse might hee get that would keepe his tongue and heart carefully to good matters? What a large trea­sure of good workes might hee haue, that would bee ready whensoeuer his neighbours necessitie called for helpe, to stretch out his hand for his reliefe? And when hee saw him fit for an ad­monition would wisely bestow it vpon him? How full of grace should his old age and sicknesse bee, that would giue [Page 76] his health to God, and his first yeares to the seruice of his soule? How great acquaintance might hee get in the pal­lace of wisedome, that would come to her at her first call, and enter so soone as the doores were set open? How many sinnes might a man leaue, and how much power should hee get ouer all sinne that when his heart smites him, would turne to God by prayer and con­fession? What great grace would af­fliction bring, if a man would settle himselfe to humiliation, and gaging his heart in time of affliction? How much thankefulnesse might hee haue that would lift vp his heart to God in the fruition of euerie blessing? How ma­ny feruent prayers might be store vp in heauen, that would not fore-slow time, when he feels his desires earnest? How comfortably might wee weepe ouer Christ, and how plentifully, that would take the tyde of teares, and turne all pensiuenesse to this vse? And how ma­ny sweete and cheerefull Psames might a Christian sing, if hee would turne all his mirth into a Psalme, and offer [Page 77] it vp to God? Oh, what a large in­crease of grace would this care bring, how should his soule thriue that would bee thus husbandly? Surely as the com­mon speech hath commēded a little land well tilled, beefore much more ground that is careleslie dressed: so the weaker meanes with this care, would bee more auaileable to inrich the heart, then are the strongest without it. It is not the greatnesse of ones liuing that makes one rich, but the good imploying, and wary husbanding of it. So it is not the greatnesse of the meanes, but the dili­gent redeeming of time, to make vse of the means that makes the soule wealthy. But if great meanes ioyne with great care, the increase will bee so much the more large, as a large liuing with good husbandry. But alasse, hence comes it that some in the store of all good meanes of Saluation are very beggars and bankrupts, because of their negli­gence to take the time and fit season. They let passe all good opportunities, and care not for any occasion for the soule, and how can their soule thriue? [Page 78] Wherefore let euery true hearted Chri­stian learne this wisedome and prac­tise it, as euer hee desires to store his soule with that wealth which will make him glorious in the eyes of God, and much set by euen in heauen a­mong the Angels. And thus much for this time, and this dutie of redee­ming the time.