A65610:68
The redemption of time, or, A sermon containing very good remedies for them that…
The redemption of time, or, A sermon containing very good remedies for them that have mis-spent their time showing how they should redeem it comfortably / by William Whately ... ; now published for general good by Richard Baxter.The redemption of time, or, A sermon containing very good remedies for them that have mis-spent their time shewing how they should redeem it comfortably / by William Whately ... ; now published for general good by Richard Baxter.
London: printed for Francis Tyton, 1673
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
nay, it is his dole or princely congee, when he gives gifts freely, and those of great worth too, unto those that will take them. How can it choose but be a great hinderance to a mans estate to sleep in harvest, and to be in bed at such a time, when so much wealth is bestowing? Therefore this sleep, you see, is a most crafty and pernicious deceiver, and doth with much cunning over-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 be redeemed of all others. Now ⟨p. 38⟩against the deceit of this false companion, a man may defend himself by following these two rules.
nay, it is his dole or prin•ely congie, when he gives gifts freely, and those of great worth too, unto those that will take them. How can it chuse but be a great hinderance to a mans estate to sleep in harvest, and to be in bed at such a time, when so much wealth is bestowing? Therefore this sleep, you see, is a most crafty and pernicious deceiv•r, and doth with much cunning over-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 be rede•med of all others. Now ⟨p. 38⟩against the deceit of this false companion, a man may defend himself by following these two rules.
First, it is not lawful for any man, upon pretence of leisure from business, to take more sleep than is required for the strengthening and refreshing of his nature. The measure of ones sleep, or lying in bed, must not be according to ones business, bu• so much as his nature requires, for the better enabling of it to perform the duties of his calling, and of religion. Indeed a man may, and ought to break his sleep, and stin himself in this regard, when important business, either for the soul or body, do press upon him; but no man must take more sleep than is requisite for the sufficient refreshing of nature, upon vacation of necessary affairs. The reason of this is plain: It is a sin to strain and stretch natural things for the serving of lust, beyond that end for which they were