The redemption of time, or, A sermon containing very good remedies for them that…

There is an occasion of doing good offered in others, wherein I have named these two particulars, that every man might accordingly take notice of other like. Then, there is also occasion of doing offered in ones self, whether by some outward thing that befalls him, or by some inward stirring of the mind and affections: as outwardly when a time comes in, wherein we have received some more special benefit; this should provoke us to more thankfulness by remembrance of the benefit.

There is an occasion of doing good offered in others, wherein I have named these two particulars, that every man might accordingly take notice of other like. Then, there is also occasion of doing offered in ones self, whether by some outward thing that befals him, or by some inward stirring of the mind and affections: as outwardly when a time comes in, wherein we have received some more special benefit; this should provoke us to more thankfulness by remembrance of the benefit.

Thus this time of Christ's Nativity should (if any way) be celebrated, that it might turn to an occasion of of more hearty thanksgiving, and more true obedience unto Christ, that ⟨p. 71⟩gave himself for our sins, and took our nature upon him, that in it he might bear our iniquities. So when we be in the enjoying of Gods Creatures, whilst we be eating and drinking, or such like, here is a special season to lift up the heart to God, and to kindle a flame of praise by this fuel, that our thanks might be so much the more earnest, by how much we have a more present feeling of Gods mercy, and do even taste how good he is.

Thus this time of Christ's Nativity should (if any way) be celebrated, that it might turn to an occasion of of more hearty thanksgiving, and more true obedience unto Christ, that ⟨p. 71⟩gave himself for our sins, and took our nature upon him, that in it he might bear our iniquities. So when we be in the enjoying of Gods Creatures, whilest we be eating and drinking, or such like, here is a special season to lift up the heart to God, and to kindle a flame of praise by this fuel, that our thanks might be so much the more earnest, by how much we have a more present feeling of Gods mercy, and do even taste how good he is.

On the other side, a man is sometimes pressed with a sore cross and affliction that pincheth his Soul, here is a very fit occasion of humbling ones self, and examining ones heart: for in these afflictions God calls to humiliation for the most part, which duty being performed, after, a man may rejoice in his afflictions, but whilst the burden of the cross is heavy, here is a notable means to ⟨p. 72⟩•urther one in the work of humiliation; and if one can take the time when God smites, he may (at least he ought) cause his heart to stoop before him with more ease, than when he was at more ease for his body. Again, sometimes a man hath a more inward stirring of his affections, which he cannot have at another time; this must be followed, greedily taken, sometimes at the Sermon, or upon some other occasion, a man hearing or thinking of his sin, and the punishment due thereunto, having a kind of pricking in his heart, and some touch of remorse within him, his conscience begins to tell him that all is not well, and he grows to some orderly conclusion; sure I will now be sorry for this fault, and amend it: now if one will follow this motion, and go after God when he calls (for this is one of his inward callings) ⟨p. 73⟩and not shoulder it out with fond mirth, but nourish it by a plain confession of his sin to God, and an hearty begging of grace and strength from him, to do that which he now sees he should do; this will come to godly sorrow, and so t• repentance: but else if he choke it and quench it, it will vanish, and the heart 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 Soul smites him for his swearing, lying, Sabbath-breaking, whoredom, drunkenness, gaming, covetousness, railing, or the like sin; let him when he is gone out of the Church, cast himself down in the presence of God confess this is his sin or sins freely, without dissembling; labour to be more sorrowful for them than ever he was, and pray to God to pull him out of this mire. This if he do, ⟨p. 74⟩he shall take the time, he shall be a Convert, the Lord will receive him, as the unthrifty Prodigal Son was received, and by redeeming the time he shall find redemption to his soul.

On the other side, a man is sometimes pressed with a sore cross and affliction that pincheth his Soul, here is a very fit occasion of humbling ones self, and examining ones heart: for in these afflictions God calls to humiliation for the most part, which duty being performed, after, a man may rejoyce in his afflictions, but whilst the burthen of the cross is heavy, here is a notable means to ⟨p. 72⟩•urther one in the work of humiliation; and if one can take the time when God smites, he may (at least he ought) cause his heart to stoop before him with more ease, than when he was at more ease for his body. Again, sometimes a man hath a more inward stirring of his affections, which he cannot have at another time; this must be followed, greedily taken, sometimes at the Sermon, or upon some other occasion, a man hearing or thinking of his sin, and the punishment due thereunto, having a kind of pricking in his heart, and some touch of remorse within him, his conscience begins to tell him that all is not well, and he grows to some orderly conclusion; sure I will now be sorry for this fault, and amend it: now if one will follow this motion, and go after God when he calls (for this is one of his inward callings) ⟨p. 73⟩and not shoulder it out with fond mirth, but nourish it by a plain confession of his sin to God, and an hearty begging of grace and strength from him, to do that which he now sees he should do; this will come to godly sorrow, and so t• repentance: but else if he choak it and quench it, it will vanish, and the heart 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 Soul smites him for his swearing, lying, Sabbath-breaking, whoredom, drunkenness, gaming, covetousness, railing, or the like sin; let him when he is gone out of the Church, cast himself down in the presence of God confess this is his sin or sins freely, without dissembling; labour to be more sorrowful for them than ever he was, and pray to God to pull him out of this mire. This if he do, ⟨p. 74⟩he shall take the time, he shall be a Convert, the Lord will receive him, as the unthrifty Prodigal Son was received, and by redeeming the time he shall find redemption to his soul.

But alas, the frantic dealing of men in this case is too palpable, and to be wondered at, when Gods word strikes upon them, when they feel the keenness of it, when the threatenings have cut, so that they smart for it; then they run to dicing, carding, drinking, dancing, &c. as it were of set purpose to drive away the Spirit of God, that was coming towards them to heal their Soul. None is so mad to take such courses ⟨p. 75⟩for his body, that when he feels the sore to smart, then to run from the Physician, and cover it over with a clout, or strive to forget it: yet for their Souls a number deal so senselessly in this thing as much as in any other, verifying that name which the Holy Ghost hath given unto them, when he terms them mad […] it is a property […] mad man, that fe•ling […] hate the Physician […] him that would […] of us which have […] so mad, would return now to their minds, and to God to be healed! Again, sometimes a mans hear• is stirred up with an inward and secret rejoicing or gladness. Then saith Saint James, If any man be merry, let him sing Psalms, Jam. 5.13. now he shall do it with a cheerful courage indeed; and therefore David would in such a case rise at midnight to sing a ⟨p. 76⟩Psalm, rather than he would lose the season, when it would relish with him so well.

But alas, the frantick dealing of men in this case is too palpable, and to be wondred at, when Gods word strikes upon them, when they feel the keenness of it, when the threatnings have cut, so that they smar• for it; then they run to dicing, carding, drinking, dancing, &c. as it were of set purpose to drive away the Spirit of God, that was coming towards them to heal their Soul. None is so mad to take such courses ⟨p. 75⟩for his body, that when he feels the sore to smart, then to run from the Physician, and cover it over with a clout, or strive to forget it: yet for their Souls a number deal so senselesly in this thing as much as in any other, verifying that name which the Holy Ghost hath given unto them, when he terms them mad 〈…〉 it is a property 〈…〉 mad man, that fe•ling 〈…〉 hate the Physician 〈…〉 him that would 〈…〉 of us which have 〈…〉 so mad, would return now to their minds, and to God to be healed! Again, sometimes a mans hear• is stirred up with an inward and secret rejoycing or gladness. Then saith Saint Iames, If any man be merry, let him sing Psalms, Jam. 5.13. now he shall do it with a chearful courage indeed; and therefore David would in such a case rise at midnight to sing a ⟨p. 76⟩Psalm, rather than he would lose the season, when it would relish with him so well.

Sometimes also a man or woman shall feel a secret pensiveness growing over his heart, so that it even melts, as the ground that thaws after a frost, and he could even weep abundantly, tears offer themselves in a full measure. Here is an excellent occasion of renewing ones repentance. Now whatever be ones company, whatever be the matter in hand, except it be of absolute necessity, let him leave it off, and betake him to his Chamber or some secret place, let him fall on his knees; now let him open his mouth, and acknowledge his sins against himself, giving vent to his grief, and turning all to godly sorrow, whatsoever the occasion was at first. Thus if any body do, his repentance shall receive a notable increase: but if he pass it over, his ⟨p. 77⟩heart will not answer his desire another time. Further more, sometimes a mans heart is earnestly moved with some hungry desire to enjoy some grace of God, and great longing after some Christian virtue: Now let him in the heat and flame of his desire address himself to prayer; then one shall send up such piercing cries, and give such a loud knock against the gates of Christs mercy, that he cannot choose but hear, and send one back wi•h an Alms, as it were; thus he redeems the time: But else his desires will be so cold and chill at another time, that he shall scarce thrust a Petition out of his lips, and then these drop down at his feet, and do him little good. And thus in every other (through the turning of our affections) we must follow Gods Spirit, yea, or nature when it leads us, wisely turning all to spiritual uses. And thus you may ⟨p. 78⟩perceive what it is to redeem the time, and how it may be attained. Now let us come to some brief Application of the Point.

Sometimes also a man or woman shall feel a secret pensiveness growing over his heart, so that it even melts, as the ground that thaws after a frost, and he could even weep abundantly, tears offer themselves in a full measure. Here is an excellent occasion of renewing ones repentance. Now whatever be ones company, whatever be the matter in hand, except it be of absolute necessity, let him leave it off, and betake him to his Chamber or some secret place, let him fall on his knees; now let him open his mouth, and acknowledge his sins against himself, giving vent to his grief, and turning all to godly sorrow, whatsoever the occasion was at first. Thus if any body do, his repentance shall receive a notable encrease: but if he pass it over, his ⟨p. 77⟩heart will not answer his desire another time. Further more, sometimes a mans heart is earnestly moved with some hungry desire to enjoy some grace of God, and great longing after some Christian vertue: Now let him in the heat and flame of his desire address himself to prayer; then one shall send up such piercing cries, and give such a loud knock against the gates of Christs mercy, that he cannot choose but hear, and send one back wi•h an Alms, as it were; thus he redeems the time: But else his desires will be so cold and chill at another time, that he shall scarce thrust a Petition out of his lips, and then these drop down at his feet, and do him little good. And thus in every other (through the turning of our affections) we must follow Gods Spirit, yea, or nature when it leads us, wisely turning all to spiritual uses. And thus you may ⟨p. 78⟩perceive what it is to redeem the time, and how it may be attained. Now let us come to some brief Application of the Point.

Use. First, this Point thus explained, meets with a number of imperfections even in the best, and him that is most careful of his ways; of which we are now to take notice, and purpose amendment, if we have not hitherto considered of them. For this is a fault to which a man (even in a good measure spiritual) is subject, for want of redeeming the time, that he comes to that lazy pass now and then, as he hath nothing to do, nothing whereabout to settle himself. It is a carnal unsettledness in a Christian to be so negligent of his time, as that he should have any minute of time, which he knows not how to bestow upon some good ⟨p. 79⟩and profitable use. The Lord offers such a multitude of occasions to do and receive good, that if we could with wisdom take them, there is no hour passeth us, in which we might not do or get some good. And if there be nothing else, yet this is something whereabout he hath good occasion to be busied, even to fall out with himself, because he hath nothing (I mean, he sees nothing that he hath to do.) Sometimes, if men see their servants standing idle and unbusied, they can ask them with a kind of indignation, What, can you find nothing to do? And sure the Lord might come with this question divers times to us, and say, as it is in this Parable. Why stand you all the day idle? asking whether the World were so empty of occasions, and our selves so perfectly well, as that we can find nothing to do? But there is no ⟨p. 80⟩hour passeth us, which we should not find fit for some good thing, if we could catch the opportunity before it be turned, and did not harm our selves for want of diligent redeeming the time.

Vse. First, this Point thus explained, meets with a number of imperfections even in the best, and him that is most careful of his ways; of which we are now to take notice, and purpose amendment, if we have not hitherto considered of them. For this is a fault to which a man (even in a good measure spiritual) is subject, for want of redeeming the time, that he comes to that lazy pass now and then, as he hath nothing to do, nothing whereabout to settle himself. It is a carnal unsettledness in a Christian to be so negligent of his time, as that he should have any minute of time, which he knows not how to bestow upon some good ⟨p. 79⟩and profitable use. The Lord offers such a multitude of occasions to do and receive good, that if we could with wisdom take them, there is no hour passeth us, in which we might not do or get some good. And if there be nothing else, yet this is something whereabout he hath good occasion to be busied, even to fall out with himself, because he hath nothing (I mean, he sees nothing that he hath to do.) Sometimes, if men see their servants standing idle and unbusied, they can ask them with a kind of indignation, What, can you find nothing to do? And sure the Lord might come with this question divers times to us, and say, as it is in this Parable. Why stand you all the day idle? asking whether the World were so empty of occasions, and our selves so perfectly well, as that we can find nothing to do? But there is no ⟨p. 80⟩hour passeth us, which we should not find fit for some good thing, if we could catch the opportunity before it be turned, and did not harm our selves for want of diligent redeeming the time.

Yet there are other faults, of which Christians are to be warned: as 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 leisure one hour in a day, nay, scarce in a week, to bestow upon rea•ing, praying, meditating or conferring? Yea, as though time were made for nothing but to seek wealth and transitory things, so it is the chiefest of their care. It appears that such labour not for conscience, but for gain, because they cannot break off ordinary labours so long, as well to perform ordinary duties of Religion. Many may say (with grief enough if ⟨p. 81⟩they did well) that their hands are so full of the world, as that they can scarce through the week, take the Bible into their hands to read any thing therein, unless perhaps it be in the Church at some public meeting. Thus, men which are born to a better inheritance, are content to w•ar out themselves 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 cannot find sufficient to seek Heaven and the things thereof. Then for the matter of sports, methinks some Christians should even shrink, before the word of reproof comes to them, when they may think of so many hours spent such a day at bowls; so many (it may be) the next day in shooting; so many the third day in shovel-board, or the like exercises: haply in themselves ⟨p. 82⟩not unlawful, and when they come to reckoning for religious exercises, the count comes in very slowly, but the minutes or quarte•s, some half quarter of an hour, or thereabouts bestowed such a day in praying alone, and some three or four days after, about a quarter of an hour in reading; and (it may be) the next week, some half quarter more in meditation: and thus if the expenses of time were written in our debt-books, as they be in Gods; we might even blush to read so many Items for pleasure and sport, and scarce one or two in a side for private 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 hundred to his glory? Idle words, even many of those whom we are to regard as Christians, count them no faults, neither ⟨p. 83⟩come to rep•n• for them; it was but a word out of the way, say they.

Yet there are other faults, of which Christians are to be warned: as 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 leisure one hour in a day, nay, scarce in a week, to bestow upon rea•ing, praying, meditating or conferring? Yea, as though time were made for nothing but to seek wealth and transitory things, so it is the chiefest of their care. It appears that such labour not for conscience, but for gain, because they cannot break off ordinary labours so long, as well to perform ordinary duties of Religion. Many may say (with grief enough if ⟨p. 81⟩they did well) that their hands are so full of the world, as that they can scarce through the week, take the Bible into their hands to read any thing therein, unless perhaps it be in the Church at some publick meeting. Thus, men which are born to a better inheritance, are content to w•ar out themselves 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 cannot find sufficient to seek Heaven and the things thereof. Then for the matter of sports, methings some Christians should even shrink, before the word of reproof comes to them, when they may think of so many hours spent such a day at bowls; so many (it may be) the next day in shooting; so many the third day in shovel-boord, or the like exercises: haply in themselves ⟨p. 82⟩not unlawful, and when they come to reckoning for religious exercises, the count comes in very slowly, but the minutes or quarte•s, some half quarter of an hour, or thereabouts bestowed such a day in praying alone, and some three or four days after, about a quarter of an hour in reading; and (it may be) the next week, some half quarter more in meditation: and thus if the expences of time were written in our debt-books, as they be in Gods; we might even blush to read so many Items for pleasure and sport, and scarce one or two in a side for private 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 hundred to his glory? Idle words, even many of those whom we are to regard as Christians, count them no faults, neither ⟨p. 83⟩come to rep•n• for them; it was but a word out of the way, say they.

But this power to speak (being a gift peculiar to men above all beasts) ought to be more preciously regarded, than that it should be 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 fierce, which pierce into the depth of ones soul. We dream that thoughts are not so much, and spare our selves in our unthriftiness, when we should deal more religiously with our selves. Lastly, some might be reproved for too long lying in bed, and spending more hours in slugging or sleeping, •han health and strength doth require: many perhaps will think that it is left to their own pleasure, and that the Preacher is too busy, if he take upon him to teach ⟨p. 84⟩them when to rise, as though it were no fault to over-sleep themselves. Indeed some old and sickly mens bodies must take it when they may; but for the greatest part of men, if they knew what good the first half hour of the early morning spent in religious exercises would bring them, they would not love sleep so well, as for it to neglect them. It is well said, He that seeks me early, shall find me, and it well may be literally understood. Therefore (brethren) there is none but may see a fault in himself in these respects some or all of them, and happy is he that resolves to mend it. Therefore if you will take good counsel, do thus when you come home. Think, alas, if time must be reckoned for, and should be redeemed, how far am I behind hand with God, that (what for sleep, what for play, what for idle babbling, what for vain thoughts, and excessive ⟨p. 85⟩worldliness) I cannot make a good account of the fortieth, yea, of the hundredth part of my time? And then grieve because thou hast been such an unthrift of time, and now begin carefully to spare before all be gone. But now here is a reproof more sharp for some others, that are not willing to hear of that ear. Tell them they must not spend a whole day, or a whole night in playing and sporting. 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 preciseness, and so saith the world; but the Apostle bids to walk precisely or warily, redeeming the time:

But this power to speak (being a gift peculiar to men above all beasts) ought to be more preciously regarded, than that it should be 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 fierce, which pierce into the depth of ones soul. We dream that thoughts are not so much, and spare our selves in our unthriftiness, when we should deal more religiously with our selves. Lastly, some might be reproved for too long lying in bed, and spending more hours in slugging or sleeping, •han health and strength doth require: many perhaps will think that it is left to their own pleasure, and that the Preacher is too busie, if he take upon him to teach ⟨p. 84⟩them when to rise, as though it were no fault to over-sleep themselves. Indeed some old and sickly mens bodies must take it when they may; but for the greatest part of men, if they knew what good the first half hour of the early morning spent in religious exercises would bring them, they would not love sleep so well, as for it to neglect them. It is well said, He that seeks me early, shall find me, and it well may be literally understood. Therefore (brethren) there is none but may see a fault in himself in these respects some or all of them, and happy is he that resolves to mend it. Therefore if you will take good counsel, do thus when you come home. Think, alas, if time must be reckoned for, and should be redeemed, how far am I behind hand with God, that (what for sleep, what for play, what for idle babling, what for vain thoughts, and excessive ⟨p. 85⟩worldliness) I cannot make a good account of the fortieth, yea, of the hundredth part of my time? And then grieve because thou hast been such an unthrift of time, and now begin carefully to spare before all be gone. But now here is a reproof more sharp for some others, that are not willing to hear of that ear. Tell them they must not spend a whole day, or a whole night in playing and sporting. 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 preciseness, and so saith the world; but the Apostle bids to walk precisely or warily, redeeming the time:

and he that will take time to card or dice, and to use lawful recreations immoderately (I mean 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 dearly ⟨p. 86⟩for it: either he must repent, and undo this with much grief and sorrow of heart, or else he must smart for it hereafter worse in Hell. I would not deal over sharply with thee: but take Gods loving admonition, and let him have one tenth part of the four and twenty hours: yea, more a good deal than so, now that thou hast more leisure than ordinary. And here is yet a kind of people that are to be rigorously handled, such as are all gamesters, that spend no one hour waking, but upon pleasure: the world calls them scatter-goods, and the Lord will call them scatter-hours, that do misspend both goods and hours. Such (let them think of themselves how the• will) as do make gaming the greatest part (if not all) of their occupation, must be content to hear that they have no portion in Heaven, as they can keep no portion in earth. How can one have treasure in Heaven, that never ⟨p. 87⟩laid up any there? If God hate a gamester▪ so that he will not give him good clothes to his back, (now he had •reamed tha• he shall be clothed with ••g•) he will much less afford him a seat in Heaven. And howsoever for a time they ruffle it out, and be clad better than their more laborious neighbours, yet this trade will surely undo them, for they have brought this peril upon themselves, that either God must not be true, or they must not be rich, he must forfeit his truth, or they their goods, besides their name and soul: wherefore let such as have hitherto given their days to such an unsanctified and inordinate course, surcease from the practice of their lewdness; and both in conscience for their souls sake, & in discretion for their goods sake, resolve to become better husbands of time, lest their gaming on earth, bring beggary to their latter days, and damnation to their souls ⟨p. 88⟩for ever. Lastly, Let all good Christians be admonished to make precious account of their time, and with much carefulness to take the seasons and opportunities of God, according as they have heard it is their duty. Christians either indeed purpose to learn, or make a show of such a purpose when they come to Church. Ah, that we might all learn this thrift, and practise it as we have heard:

and he that will take time to card or dice, and to use lawful recreations immoderately (I mean 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 dearly ⟨p. 86⟩for it: either he must repent, and undo this with much grief and sorrow of heart, or else he must smart for it hereafter worse in Hell. I would not deal over sharply with thee: but take Gods loving admonition, and let him have one tenth part of the four and twenty hours: yea, more a good deal than so, now that thou hast more leisure than ordinary. And here is yet a kind of people that are to be rigorously handled, such as are all gamesters, that spend no one hour waking, but upon pleasure: the world calls them scatter-goods, and the Lord will call them scatter-hours, that do mispend both goods and hours. Such (let them think of themselves how the• will) as do make gaming the greatest part (if not all) of their occupation, must be content to hear that they have no portion in Heaven, as they can keep no portion in earth. How can one have treasure in Heaven, that never ⟨p. 87⟩laid up any there? If God hate a gamester▪ so that he will not give him good clothes to his back, (now he had •reamed tha• he shall be clothed with ••g•) he will much less afford him a seat in Heaven. And howsoever for a time they ruffle it out, and be clad better than their more laborious neighbours, yet this trade will surely undo them, for they have brought this peril upon themselves, that either God must not be true, or they must not be rich, he must forfeit his truth, or they their goods, besides their name and soul: wherefore let such as have hitherto given their days to such an unsanctified and inordinate course, surcease from the practice of their lewdness; and both in conscience for their souls sake, & in discretion for their goods sake, resolve to become better husbands of time, lest their gaming on earth, bring beggary to their latter days, and damnation to their souls ⟨p. 88⟩for ever. Lastly, Let all good Christians be admonished to make precious account of their time, and with much carefulness to take the seasons and opportunities of God, according as they have heard it is their duty. Christians either indeed purpose to learn, or make a shew of such a purpose when they come to Church. Ah, that we might all learn this thrift, and practise it as we have heard:

begin to day, and hold on still. Now is a time of remembering the most admirable work of Christs incarnation, when he was made flesh of the Virgin to purge us from sin, and save us from wrath by the shedding of his blood, and sufferings which he endured in his flesh. Give not all (ah, why should we give any of it?) this time to play, chiefly to boozing, surfeiting or wantonness, but take some space to consider of the greatness of this benefit, and to be thankful proportionably thereunto. ⟨p. 89⟩I would I might hope to prevail with any by this exhortation: but howsoever, it is needful to be spoken, that none may have occasion to pretend ignorance. You see or might see your duties in this behalf; and in practising the same shall find the benefit of it. But fools will scorn admonition, and those that have accustomed themselves to lust, will not be entreated to pull their necks from out their hard yoke, and to serve a better Master; nay, so foolish are a number, that they think to do Christ great honour in spending the day whereon they imagine that he was born, and some few that follow it, in more than ordinary riot and sinful excess; as though he were a God that loved iniquity, and were delighted with drinking, and swilling, and gaming, and swearing, and surfeiting, and all disorder: but those that know Christ, know full well that ⟨p. 90⟩he is not pleased with such pranks. Wherefore if we will spend a day to Christ, spend it more religiously and soberly than all other days, not more profanely and luxuriously. We should neither forget his birth; but when we observe some special time of remembering it, show that we remember his goodness 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 have their souls well furnished with inward substance, play the good husbands in taking time and opportunity. Whensoever we find any fit occasion of getting or doing good in our selves or others, let it not slip, but lay hold upon it, and use it. It is joyful to th•nk (if we could think of it seriously) what commodity this thrift would bring; how much knowledge and godliness might he get, ⟨p. 91⟩that would keep his tongue and heart carefully to good matters?

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 us from sin, and save us from wrath by the shedding of his blood, and sufferings which he endured in his flesh. Give not all (ah, why should we give any of it?) this time to play, chiefly to bezeling, surfetting or wantonness, but take some space to consider of the greatness of this benefit, and to be thankful proportionably thereunto. ⟨p. 89⟩I would I might hope to prevail with any by this exhortation: but howsoever, it is needful to be spoken, that none may have occasion to pretend ignorance. You see or might see your duties in this behalf; and in practising the same shall find the benefit of it. But fools will scorn admonition, and those that have accustomed themselves to lust, will not be entreated to pull their necks from out their hard yoke, and to serve a better Master; nay, so foolish are a number, that they think to do Christ great honour in spending the day whereon they imagine that he was born, and some few that follow it, in more than ordinary riot and sinful excess; as though he were a God that loved iniquity, and were delighted with drinking, and swilling, and gaming, and swearing, and surfetting, and all disorder: but those that know Christ, know full well that ⟨p. 90⟩he is not pleased with such pranks. Wherefore if we will spend a day to Christ, spend it more religiously and soberly than all other days, not more prophanely and luxuriously. We should neither forget his birth; but when we observe some special time of remembring it, shew that we remember his goodness 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 have their souls well furnished with inward substance, play the good husbands in taking time and opportunity. Whensoever we find any fit occasion of getting or doing good in our selves or others, let it not slip, but lay hold upon it, and use it. It is joyful to th•nk (if we could think of it seriously) what commodity this thrift would bring; how much knowledge and godliness might he get, ⟨p. 91⟩that would keep his tongue and heart carefully to good matters?

What a large treasure of good works might he have, that would be ready whensoever his neighbours necessity called for help, to stretch our his hand for his relief? And when he saw him fit for an admonition, would wisely bestow it upon him? How full of grace should his old age and sickness be, that would give his health to God, and his first years to the service of his soul? How great acquaintance might he get in the palace of Wisdom, that would come to her at her first call, and enter so soon as the doors were set open? How many sins might a man leave, and how much power should he get over all sin, that (when his heart smites him) would turn to God by prayer and confession? What great grace would affliction bring, if a man would settle himself to humiliation, ⟨p. 92⟩and gage his heart in time of affliction? How much thankfulness might he have, that would lift up his heart to God in the fruition of blessing? How many fervent prayers might he store up in heaven that would not fore-slow time, when he feels his desires earnest? how comfortably might he weep over Christ, and how plentifully, that would take the tide of tears, and turn all pensiveness to this use? and how many sweet and cheerful Psalms might a Christian sing, if he would turn all his mirth into a Psalm; and offer it up to God? O what a large increase of grace would this care bring? how should his souls thrive, that would be thus husbandly? Surely as the common speech hath commended a little land well tilled, before much more ground that is carelessly dressed: so the weaker means with this care, would be more available to enrich the heart, than are the strongest ⟨p. 93⟩without it. It is not the greatness of ones living that makes one rich; but the good employing and wary husbanding of it: so it is not the greatness of the means, but the diligent redeeming of time, to make use of the means, that makes the soul wealthy. But if great means join with great care, the increase will be so much the more large, as a large living with good husbandry. But alas, hence comes it, that some in the store of all good means of salvation, are very beggars and bankrupts, because of their negligence to take the time and fit season. They let pass all good opportunities, and care not for any occasion for the soul, and how can their soul thrive?

What a large treasure of good works might he have, that would be ready whensoever his neighbours necessity called for help, to stretch our his hand for his relief? And when he saw him fit for an admonition, would wisely bestow it upon him? How full of grace should his old age and sickness be, that would give his health to God, and his first years to the service of his soul? How great acquaintance might he get in the palace of Wisdom, that would come to her at her first call, and enter so soon as the doors were set open? How many sins might a man leave, and how much power should he get over all sin, that (when his heart smites him) would turn to God by prayer and confession? What great grace would affliction bring, if a man would settle himself to humiliation, ⟨p. 92⟩and gage his heart in time of affliction? How much thankfulness might he have, that would lift up his heart to God in the fruition of blessing? How many fervent prayers might he store up in heaven that would not fore-slow time, when he feels his desires earnest? how comfortably might he weep over Christ, and how plenti•ully, that would take the tide of tears, and turn all pensiveness to this use? and how many sweet and chearful Psalms might a Christian sing, if he would turn all his mirth into a Psalm; and offer it up to God? O what a large encrease of grace would this care bring? how should his souls thrive, that would be thus husbandly? Surely as the common speech hath commended a little land well tilled, before much more ground that is carelesly dressed: so the weaker means with this care, would be more available to enrich the heart, than are the strongest ⟨p. 93⟩without it. It is not the greatness of ones living that makes one rich; but the good employing and wary husbanding of it: so it is not the greatness of the means, but the diligent redeeming of time, to make use of the means, that makes the soul wealthy. But if great means joyn with great care, the encrease will be so much the more large, as a large living with good husbandry. But alas, hence comes it, that some in the store of all good means of salvation, are very beggars and bankrups, because of their negligence to take the time and fit season. They let pass all good opportunities, and care not for any occasion for the soul, and how can their soul thrive?

Wherefore let every true-hearted Christian learn this wisdom, and practise it, as ever he desires to store his soul with that wealth, which will make him glorious in the ⟨p. 94⟩eyes of God, and much set by even in heaven among the Angels. And thus much for this time, and this duty of redeeming the time.

FINIS.