Contentment Leading a Christian, Treatise 2
A TREATISE OF THE IMPROVEMENT OF TIME.
CHAP. I. Every part of our time may and must be improved for good.
THere is no part of time, which the Lord hath not specially fitted for some good use, and by wise application may not be a season, either to doe good, or receive good. One way or other, in the generall or speciall calling, a Christian may be profitably diligent, even every day and houre. Numbers for want Temporis ja…ura da…o…ss… m…. Plut.of skill or care, in the midst of great meanes are very beggers and bankrupts in grace, finde nothing to doe, and all the day long stand idle in the market-place. For whose better direction, I will in few words shew, that the LORD ordereth such a multitude of good occasions to waite on every part of our life, for doing good to our selves or others, that if we were wise to apprehend and take them up, no houre of our many daies could passeus without accomplishing some notable good,
First, what time is there, in which Opportunities of good.the Lord holds not out one benefit or other to us, spirituall or temporall, wherwith he stretcheth out his hands all the day long? Where can a man goe, but he enjoyes the creatures of God, the Sunne, the ayre, meate drinke, or the like helpes of nature, or of grace? Where may he not observe these benefits, to provoke himselfe to thankfulnesse? Lord what is man, that thou art mindefull of him, or the sonne of man, that thou visitest him! Psal. 8. 4.
Secondly, where shall a man goe, but he may finde an altar to offer the 2sacrifice of almes, even some object of mercy? and with such sacrifices God is well pleased, Heb. 13. Oh how might an able man (that is willing withall) be ever furthering his reckoning, and drawing on himselfe the prayers of poore Saints, and resemble God himselfe who is ever communicating his goodnesse to the creature! and in conclusion, helpe himselfe into everlasting habitations.
Thirdly, through the day a man 3may meet with some rubbes, crosses, afflictions: And how should these help to keep him humble & lowly in his owne eyes, and set him a new on examining his owne heart, and turne all other sorrow into godly sorrow, for sinne which is the cause of affliction.
Fourthly, at other times God offereth 4cause of rejoycing for some blessing on a mans selfe or his, or some speciall worke of mercy to the land, to the countrey where he lives, to the Church, to the Churches abroad, &c: And now a Psalme would relish well. David would rather rise at midnight to praise the Lord, then slip such a season: and would ask himselfe, What shall I render unto the Lord? Psalme 116. 12.
Fiftly, sometimes through the day a Christian may heare of, or see the 5misery and affliction of others, in their soules or bodies. And now if he would goe into the house of mourning, Eccles 7. 2.hee might come forth wiser, more mortified, more weined from the world, more fit for death, and for giving up his accounts with joy. And to put on bowels of compassion, remembring the afflictions of Ioseph, and be affected as true and feeling members use to be, would argue him a sound and living member of that mysticall body whereof Christ is the head.
Sixtly, who is he, that hath not 6some good motion through the day, by meanes of the Spirit moving within, or the Word sounding without, or some other occasion from himselfe or others, by conference or example? Now were a good time to worke with God, to follow the Spirit whither soever he leadeth, to foster his motions, and cheerefully and readily goe on in holy obedience, even to perfection. While the Sun shines, make Hay. Take the Tyde of grace: perhaps it will not bee long.
Seventhly, sometimes a man is 7solitary: and then the most know not what to doe with themselves, but consume their time in roving and ranging thoughts: whereas now indeed a Christian may watch and advance his owne greatest advantage: Now that he is alone, separated from company and businesse, he may disburden his soule of sinne in the presence of God, by free confession. In any want he may be bold with God, in as powerfull manner as hee can: and freely enjoy his fellowship, and communing with God, without distraction. And, can that man bee alone, who is with God in the mount? Or if the heathen could say hee was never lesse alone then when alone, Nunquam minùs sol… quà… cum solus. 8may not a true active Christian say so much more?
Eighthly, sometimes in the day he is in company, and then he shal make use of his time, to waite for some fit occasion that he may speake of the workes of God which are fresh in memory. And though communication of worldly and indifferent things be allowable, yet when liberty is for both alike, preferre the best, and shew thy selfe willing to forgoe thine owne talke to doe good to others.
Lastly, hee is sometimes in the 9company of some wise and godly man, able to give good counsell, to resolve doubts, answer objections, and satisfie in cases of conscience. And now hee hath a chiefe season and opportunity to do himself good, if his own folly and trifling hinder him not: now he must not let such an on slip, but as the Iaylor when he had Paul and Silas in keeping, he got resolution of that great question, What Act. 16. 30.shall I doe to be saved? But numbers want the sweet and gratious waters which they might draw from good men, because they want a will and Bucket to draw.
Thus in these few instances you see, how a Christian by applying his heart to wisedome might no time be idle, but improve every part of it to helpe himselfe towards heaven.
And this every good Christian ought to doe, by vertue of that Apostolicall direction, Ephes. 5. 16. where Saint Paul willing them to walke circumspectly, not as fooles, but as wise, addes presently, Redeeming the time, as without which a man cannot walke wisely, circumspectly, and profitably, as Gods servants ought to do. And this redeeming of our time is, by apprehending Redeeming of time, what.wisely all those good opportunities (before specified) which the LORD presents unto us for our owne and others good. It is taken for Merchants and other Chapmen, who knowing the benefit of such and such commodities, will watch their seasons, Marts, Markets, Faires, dayes of returne and negotiation, and suffer none to buy them out of their hands. So wise should Christians be for the good of their souls, and doing good in their times. And, whereas precious opportunities have beene lost, the onelyonly redeeming of time for such is, to amend their pace, double their diligence, and doe the more good in the time remaining.
CHAP. II. Of the preciousnesse of time.
IT is true: our time is short and vaine, even as a day; and by our sinne it is full of vanity and vexation of spirit: yet withall, it is most precious, and if it be well employed, it is a gainfull day. Moses maketh so much account of dayes, that he desireth God to teach him in the numbring Psal. 90. 12. On which Text these notes were delivered.of them. And wise men scorne to fall a numbring pinnes and points, and such like trifles. We number things of value. Men tell money after their father: and if there bee a small piece of suspected coyne, they touch, and try, and weigh, and will be sure of the currence of it: reason teaching them sensibly, that mistaking brings an apparent losse. So for our dayes, times, and opportunities of good, the Lord teacheth to weigh them, and be well advised before we part with them, and not exchange them without something answerable to their worth.
Even the dimme light of Nature and common experience teacheth men to set a dear rate and reckoning of time, for some outward profit to be gotten by it. One utters his Apophthegme, No day without a line, Nulla dies sine li…i….and shewes a day is so speciall a commodity, as he that is not a gainer by it, is unworthy to live it through. Another complaines, Alasse I have Titu… Vespasian.lost a day, being much grieved at night, that he had done no good that day. It seemes he esteemed time excellent, and some excellent thing to be attained in it.
The husbandman observes his seasons accurately, and it is his wisedome so to reckon of his seasons, as that the Seed-time slip him not before he hath sowen, nor his harvest come upon him before he be ready; and this he watcheth and provideth for, because he seeth these times yeelding him againe and increase which he will not lose. The like of the Merchant and all other occupiers: they know not the place onelyonly where, but their season when their commodities may be had at best hand, and will not come short in times of their chiefe returne: they will be sure the ships shall not be gone, before their packs be ready: and all because they see an income and increase of outward profit. What shall we say of the Vsurer, who hath found too easie a trade to bee good and lawfull? he lives by selling daies, and keeps such an exact account of them, as he can tell what his mony will make to a minute.
And if nature teacheth time to be precious, surely grace much more: Moses and David, by better principles, saw much more good might be got by time, then they: the one here preferring this petition before many heavenly requests: the other afraid to lose the least particle of time but would contend with the Sun in early rising, to praise God, and often prevented it. Early in the morning doe Psal. 119. 137, 148.I cry, and mine eyes, eyes prevent the morning watch. And, what advantage might we make of our time, who are foreign. Apud Plut. in Ant. Times preciousnesse, wherein. 1 Psal. 63. 3.in Christ, and watch by a clearer light and have our time fitted to the state of the Gospell. Quest. Wherein stands the price of time?
Answ. We may gaine Gods favour and love, which is better then life it selfe. In which sense it is called tht pay of grace, because in this day we gain the knowledge of God in Ieus Christ w… is eternal life, Ioh. 17. 3.
Secondly, Wee may gaine assuance 2of salvation, which is worth all diligence, 2 Pet. 1. 10. Whence the time of the Gospell is called the day of visitation, the acceptable time, the day of salvation; that we should not consider it in the fleeting vanity of time, but in the blessed use and imployment of it.
3 In this short and painfull time 3 Mat. 6. 20.we may as well treasure in heaven, as rich worldlings doe in earth: onelyonly if in this our day we can know the time of our visitation.
4 Acknowledging this our 4time, by thrifty husbanding it we may gaine a great estate in grace, to be rich in knowledge, in faith, and in all good workes; to which we are invited by the parable of the Talents, Matth. 25. Trafficke till I come, And what thinke we? is the Masters absence, for eating, drinking, gaming, and breaking out into all manner of ryot, and not rather for imployment, and occupying with the Talent, that a man being faithfull a small time in small things, may be made ruler of much?
5 In this our seed-time wee may 5gaine the assurance of a blessed harvest. If we sowe to the Spirit, wee Gal. 6. 8.shall reape of it eternall life. And what if wee goe forth in teares and tempests? yet must we not neglect to sowe: the Husbandman will sowe in a storme, or shower: the sorrow shall passe as a storme, but he shall bring his sheaves with joy.
6 Wee may gaine a ready and 6comfortable account, to which we know not how soone we shall be called: and our chiefe use of the present time must be, to doe it with joy. The unjust steward was commended, who Lnke 16.knowing he was to be no longer steward, thought it time to provide for himselfe while he might. His wisedome was commended, not his injustice.
CHAP. III. Shewing whence the skill comes to prize and improve time aright.
TO number our dayes may seeme God alone teacheth, rightly to prize time.easie, and soone done: yet is no such plaine point of knowledge, but of singular skill, which none but God can teach. Moses himselfe, a man of greatest reach, and learned in all the learning of the Egyptians, the man of God, an holy man, a friend of God, can neither teach himselfe this skill, nor any other of Gods people, but goes to God to be taught; who challengeth to be the God hearing prayer, and in the want of Wisdome hath appointed his servants to come and aske it of him. Iam. 1. 6.
And if we consider, we shall easily finde, that nothing in the world can make men wise, without the speciall teaching and grace of God.Not nature.
Nature teacheth it not. Never did naturall man attaine this skill, to benefit himselfe by his owne or others frailty. The voice of nature rather is, Let us eate and drinke, for Esa. 22. 13.to morrow we shall die. And that speech of David in temptation is the speech of nature, In my prosperity I said, I Psa. 30. 6.shall never be mooved, though it see taller and stronger oakes shaken, and overturned every day. Or how comes it to passe, that children seeing their Fathers mortality, can yet live in their Fathers sinnes? Who is it, that hath not something to shew of his deceased Parents? either lands, or houses, or jewels, or garments, or some other remembrance: by which he might be put in minde of their and his mortality: And yet how few make this use of it for reformation of their lives, or bestirre themselves to lay hold on this point of wisdome for their spirituall advantage? And all, because, as nature cannot reach it, so they goe not to the Sanctuary of God, where onelyonly this skill is attained?
Neither doth the sence and experience Not sence.of a mans owne or others mortality teach a man thus to number his dayes, if the Lord instruct him not. For in Moses time the plague had oft broken out against the people, and licked them up by thousands and ten thousands: yet could not all this get within their hearts, unlesse the Lord pleased to carry it deeper then the sense and impression could.
For if the Word without the Spirit cannot prevaile, nor open the eare, much lesse can the Workes of God. And all see, that if the Ministery bee not a Ministery of the Spirit, it is not 2 Cor. 3. 6.saving, but a dead letter.
As for experience, that may teach the shortnesse and uncertainty of life, and make a man say as David, I am Not experience. Psal. 39. 12.a stranger here, as all my fathers were: and every man seeth numbers of his neighbours, friends, kindred, and acquaintance, laid up daily in the house of death: and this which runneth into their senses, can draw out thus much, that we shall all dye, and death is most certaine. But where is this skill of numbring, urging men by burials and executions to reforme their own lives? where is the living man, that layeth this to heart? that hence laboureth to make God his portion, before himselfe have no more portion of all things done under the Eccles 9. 6.Sun? or that stirreth up himself to remember his Creator in the dayes of his youth, before his sun be darke, and his 12. 1.pitcher be broken at the Well: What is the reason, but because Gods Grace and teaching goeth not with sense and experience? he hath spoken to the eyes and eares, but not to the heart: and nothing that a man seeth or heareth, or that is before him, can make him wiser, unlesse God nurture him, and teach him to profite thereby.
All which must draw us before God daily with that petition of Moses in our mouthes, Lord teach us so to number our dayes, that wemay apply our hearts unto wisedome, Psal. 90. 12.
CHAP. IIII. Corollaries out of things foregoing.
TIme being short and precious, it were good to make account of 1 Application.it, for which account must be made unto God: and ever hold it in thy hand, or let it goe, for something better then it selfe; as wise Chapmen part with their mony.
Or if thou hast lost any time, redeeme 2it againe, Eph. 5. 16. Recover it by a price; as when we lose a thing of value, we will give much to receive it againe. Exchange those lusts, by which thou hast lost thy time, with better courses: Christ mourned, that Ierusalem had lost her day, Luk. 19. 42. and how should we bewaile the losse of many dayes?
Be more carefull of time for the future, and waste not prodigally so 3precious a commodity. Consider and meditate.1 Motives to be sparing of time.
First, what reason to be niggardly of wealth, and prodigall of time, whereas all the wealth in the world cannot purchase one day to live longer?
Secondly, why wilt thou not know 2the worth of time before the want of time, as the most doe, who let it run irrecoverably from between their fingers, and never know what they lose, till it be too late?
Thirdly, why shouldest thou not spare before the bottome, before the 3vessell be drawne out, whereas thou canst as easily draw backe the sunne in his course, as call backe an houre of time when it is past?
Fourthly, were it not more wisedome, 4to set an high price on time in earth, then in hell? Where (as Bernard saith) time were a good commodity, and the trafficke of time most gainefull: where for one day a man would give ten thousand worlds if he had them.
Fifthly, why do we complain of the 5 V. Stob. c. 98.shortnesse of our lives, and not of the losse of time, seeing there is none but hath more time then he useth well?
Sixtly, why do we put any time 6into the account of our lives, but that Simonides. Diu fuit, non din vixit Damascen.which we carefully passe, and well, spend? seeing the heathen could say, He was long, he did not live long: and one Barlaam being asked of Iosaphat how old he was, answered, Five and forty yeeres old; to whom Iosaphat replyed, thou seemest to be seventy: true (quoth he) if you reckon ever since I was borne: but I count not those, which were spent in vanity. If wee should thus reckon the lives of some old men, we might esteeme men of seventy yeeres scarce ten dayes old.
Lastly, consider how God in justice sometime cuts off those, who 7make no reckoning, nor set price on their time, as they ought: Iob 15. 32. the wicked shall die before he hath accomplished his dayes, and his hand shall be cut off as the Uine in the bud, that is, young and tender.
All which, together with the preciousnesse of time, should make us carefull, and to doe for time as we doe Prevent theeves that steale away time.for things of price; even beware of theeves who would steale it away, as namely.
First, worldly cares and covetousnesse, 1whereby the minde is surcharged and sunke in the gulfe of earthlinesse, and whereby men live as if time were made for nothing but the getting of wealth, and laying up treasure in Chests, and no time to lay up treasure in heaven, as our, Saviour commandeth. Oh what a pilfering theefe is worldlinesse, which engrosseth all the time! The Oxen, the Farme, the Wife, the like vanities take up the whole man, while the supper of the great King is despised. The thorny ground choakes all seed.
Secondly, Pleasures and Pastimes, 2which waste and drive away time, even that precious time which can never be won againe. A wofull thing, that men should devise and doat on Pastimes, seeing the Scripture speaks of no pastime, but onelyonly of passing our time in feare, and onelyonly time well 1 Pet. 1. 17.past is good pastime. A wofull thing, that professed Christians should dare to spend halfe dayes, whole daies, many dayes together, yea, the dayes of Gods solemne worship, in vain sports and pleasures, which rob them of their heart, wit, time, and grace, that they can scarce willingly afford themselves an houre in a wèeke to do their soules good in. A fearefull snare of Satan there is in it, and a sorcery in gaining, that holds a man a willing prisoner to his lusts so many houres together, that he would thinke himselfe in wofull bondage to be held the hundreth part of the time in any good duty.
Thirdly, Eating, drinking, and feasting. This eates up much of our 3time, and makes leane and starven soules. For, while men drinke in delights, how is wisdome banished out of the soule? how is the time insensibly stollen away? besides that these cast a man into excessive sleeping, by day as well as by night, wherin he passeth his time as in a shadow of death.
These, and many other pilferers of time must a good husband of time watch against: as idlenesse, roving thoughts, bad companionship, distractions, and unprofitable employments; al… which set themselves to steale away our time and hearts.
CHAP. V. Admonition to foure sorts of people.
THe doctrine of times usefulnesse Fourefold admonition. 1 To young people. Vt in minore corporis habitu potest homo esse persectus: sic et minori tem. poris modo esse vita perfecta. Seaeca l. 2. Epist. 93.and preciousnesse may (in particular instances) be specially applyed.
First, unto youth. Young men and maydens, who thinke it a fine life to looke upon their rising sunne, must consider what price they set on their dayes. Why doest thou that art young, account thy life more precious then an old mans? is it because thou art in thy strength and vigour, which in him is past? If these were the price, the life of a brute beast should be more precious, then of any man: for the beast hath more sensible and violent pleasures then he, and is lesse restrained in them. But the price in truth stands in this, that now thou hast good wit, fresh senses, and all the powers of nature quick, to be the servants of grace, and means to enrich thee in godlinesse; wherein thou art before the aged, if thou knowest thy season. Now examine thy selfe: Have I after Saint Iohns precept, or doe I use … …rength to overcome the world, 1 Ioh. 2. 1…a… mine owne lusts which fight against my soule? Whether hath grace seasoned my young yeares, that if I should be taken away young, I should be fit for God? Whether have I sowed to the flesh, or to the spirit? If to the flesh, I must looke to reape destruction: for, as a man soweth, so must he reape. And why doth God continue my youth, and give me all the powers and quicknesse of nature, and strength, and beauty? What, to fight for sinne? was this the Covenant I entred into in Baptisme? and when I have done, will it be a good answer to say, I did but as other youth did?
How stands the case with me? doe not I see my mortality in many of mine owne degree? young men and maides cut off in their vigour and beauty? see I not youth to be as uncertaine as age? yea, the flower of youth to be but as the flower of the field? How had the case stood with me, if God had summoned me, and cut me off, when he cut off such and such of my yeares and acquaintance? Oh therfore I will now remember my Creator in the dayes of my youth, and grow to this point of wisedome, while I have meanes to be the better for them.
Say not, I am young, and God lookes not for much at my hands: for God accepts no mans person, because old or young, but according to the knowledge, faith, vertue, subjection, and grace, he accepts both young and old: which how little it is considered in our youth, is too plain and wofull.
Secondly, to those of more yeeres, 2 To the aged.whom young ones looke on for examples, as such as should be more expert in the word of life, and should have more experience, as they have had more warning then the other. It behooves them to consider, how they have prized and husbanded their time. Let me aske an ancient man or woman: Why hath God given thee more yeares then those that are younger? is it not, that thou shouldest exceed them as farre in piety and grace, as thou doest in yeares? and also in means? and to be an ensample to them, in making a good account of both?
Paul puts the Colossians in minde, Col. 1. 21.what they were in times past: and Peter, to bring the Iewes to shame Pet. 4. 3.for that they had formerly done, tells them, that it was sufficient they had spent the time past in the lusts of the Gentiles, walking in wantonnesse, lusts, drunkennesse, gluttony, revellings, and abominable idolatries. So every man of yeares should recount his time past: What, have I lived thus long, …ainly, sinfully, and earthly? Have I all this time little thought of Gods wayes, of treasuring in heaven, of my latter end, and of my reckoning? Oh therefore, so much time as remains in the flesh, I will have care to spend according to the will of God.
To this end, consider to whom Peter and Paul wrote: to new converts, who had lately heard of God and his Gospell. But thou hast had daily meanes, wast bred up in them, wast in the cradle entred into the Covenant, and daily mustred and reckoned amongst Gods servants: In all these yeares thou hast had a great many talents and receipts, many blessed opportunities, and it wilbe expected thou shouldest be so farre from living in lusts, as to bring in a good returne of knowledge, vertue, and grace. It is not now sufficient to thee, but too too much, a great shame for thee, to be so long, and under such meanes, and yet neglect only the one thing necessary. Yet how many, after so many yeares, can scarce thinke of any one thing backwards, soundly to comfort them, but all things may justly cause them to hang downe their heads? How many riots, surfets, disorders in their lives? Night and day too little to spend in the effusion of their lusts: What escapes them unabused to Gods dishonor, their owne harme, and spoile of the creature? What waste of time, thoughts, and means, in pride, gaming, and the like? Can there be more horrible drunkards and adulterers among Turks and infidells, then among us?
Let the conclusion then be, that though by examination in many yeeres thou findest many errors, and much time lost, yet bewaile what is past, as sufficient, and too much, and be carefull for time to come: The onelyonly way to have thy sinnes blotted out, and be able to hold up thy head in the day of reckoning.
Thirdly, To those that (beside 3. To the rich.their yeares) are great and rich, They are double bound to this duty, because they have double means & opportunity. For being freed from such cares & distractions, wch poore men are folded in, it is not that they may be the freer to wallow in their lusts, but that they may intend so much the more to piety and the making up of their account. A poore man cannot heare, read, conferre so much: he hath not so many spare-houres in a day, but must labour perhaps his twelve houres, whereas the rich hath five, or sixe, or more, and some are freed most of the day: such therefore must thinke to give up their account after sixe or seven or twelve houres release, to heare, read, conferre, and pray proportionably, and so have sixe or seven, or twelve times so much grace, as they have so much more time and opportunity. And oh that you could bring in such a reckoning, as more houres, more grace!
Another helpe that rich men have, is the having portion and meanes to helpe themselves into heavenly habitations: Luke 16. 9.and therefore to make a good account, they must see they be not onelyonly not worse for their wealth, as the most are, but better. Let them see how they have strengthened their lusts by riches, sweld in pride, bathed themselves in pleasure: whereas they ought to bring in their reckoning, how they have inquired into the necessity of the poore, to clothe, harbour and feed them, that themselves may be clothed and harbored in heaven: and how they have done good, diabounded in good workes to the stributed, yea, praise of God. This is another care, then to devise how to spend them upon lusts, and by them shut heaven upon themselves.
Fourthly, For the poore: however 4. To the poore.the Lord hath dealt unto them a weake estate, and they may thinke themselves hardly used, as wanting, meanes to make up their reckoning yet are they not exempted from the practise of this point of wisedome: And for their encouragement let them know, that though they want those houres, and that wealth which the rich have, yet may they bring in as good a reckoning as the best: Be thou never so poore, thou hast the Word of God, and all the publike meanes; thou hast also some private meanes, thy family-exercises: and hence thou mayest treasure knowledge, and nourish good conscience: the case being with thee, as those that gathered Manna, every man even to the poorest gathered for his necessity, Exod. 16. 18.and whosoever gathered, had no want. Neither can poverty prejudice salvation, so much as wealth: for, to whom is the arme of the Lord revealed, and who receive the Gospell, but poore weake ones?
Object. But I can give nothing.
Answ. Yes, as much as the rich. Hast thou a desire? canst thou pray? hast thou bowels of love in thee, and compassion in thy heart? hast thou commended his comfort unto God, whom thou wouldest, but canst not comfort? Even this shall stand on thine head as a sufficient reliefe, and be returned abundantly. The poore Widow cast in a mite or two, and it was more then all the superfluity of the rich: the least gift was the best, because it had the best affection; and let the rich want this, their work hath no reward. In one word, let riches, and poverty meet with like affection, the latter gets as farre into heaven as the former.
CHAP. VI. Motives wisely to imploy and improve our time.
FIrst, whatsoever thy hand findeth Motives. 1.to doe, doe it with all thy might: for there is no wisedome nor counsell in Eccle. 9. 10.the grave. That which thou confessest must be done, do it diligently and seasonably. What a madnesse is it, to riot out the time which is not ours to dispose, but in the hands of God? And how knowest thou, what a day may bring forth?
Secondly, every creature condemnes him that knowes not his time 2 …cr. 8. 7. foreign:and season: the Crane, Storke, and Swallow know their times, and the little Emmet likewise. Good trees bring fruits in season, Psal. 1. 3. And we see how a naturall man observeth … tempore urato negotin. Prov. ct. 24. 25.seasons for every thing. What a fondnesse was it for Felix to put off the matter of Religion, having Paul before him, till another time? did he know that ever the same opportunities would bee offered? When the Israelites knew that the river Iordane would be dryed up, they would not lose that opportunity, but hasted to passe over, Iosh. 4. 10. It had beene no wisedome to have stayed till the morrow, nor one houre longer for as soone as the soales of the Priests feet were on dry land, Iordane reflowed
Thirdly, consider the benefit. How 3rich might the soule be by time well watehed and spent, and by awaking the heart continually to take hold of God? how plentifull in good works? how many fervent prayers might bee stored up in heaven, if men would stirre up their desires hereto? how ready might they bee to give up a cheerefull and comfortable reckoning, and receive a large retribution.
Fourthly, consider thou carriest 4 Vnius certè diei in dolentia magnum lucrum est.mortality in thy nature ever about thee, as Uriah in Davids letters. Thou hast no priviledge above other, no lease of thy life, death not bound to give thee warning: and therefore while it is day, doe thy worke, and doe it to the uttermost: while the day of Gods grace and thy life lasteth, walke and worke. Now is the Sun-shine of the Gospell: to Psal. 95. 7.day heare his voyce. Thy Sunne also yet lasteth, while thou hast life, health, youth, memory, and strength of body, treasure up instructions and comforts.
Earthly men care for age, and naturall contentments: but doe thou get a better stocke to spend upon, which will never faile thee: then shall the latter dayes, and dayes of sicknesse be passed with more content and quietnesse: and an happy death must needs succeed a godly and carefull course of life.
Fiftly, consider how much of thy life thou hast wasted out already, and 5that the patience of God still spareth thee to recover what thou hast lost. Think it now too much, that thouhast spent so much time in the lusts of the Gentiles, and now enjoyne thy selfe a constant taske of prayer, reading, meditating, reckoning: and doe it to purpose, not by halves, not for forme: for then thy other practises will bee answerable. And for time to come labour to set before thee in every particle of time an image of eternity; this life being but as a moment, on which Note.eternity dependeth.
Sixtly great is the danger of omitting 6and slipping this season. How can they be acceptable to God, who refuse his acceptable time? Is not his Esa. 49. 8.Axe laid to the root of the Tree, to hew it downe, if it be still unprofitable? And doth not the Master of the evill servant come in an houre, which he knoweth not?
Oh thinke often of the reckoning and account of your time, and thus resolve: Oh how farre am I behinde with God for my time! such an unthrift I have beene of it, as I cannot give account of one day among a thousand: Now therefore while I have time, I will live every day as if it were my last day, and doe that every day which I would have found in my hands on my dying day. I will forget that which is behinde, and hasten to that which is before: and, after the example of the Saints, the nearer I know I am to lay downe this Tabernacle, 2 Pet. 1. 14, 15.the more diligent will I be to doe my selfe and others good: that, as the good servant, my Master may never come but finde me well-doing, and so take me up into his owne joy.
FINIS.