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 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 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 theâ— 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 laid up any there If God hate a gamester so that he will not give him good clothes to his back now he had â—reamed thaâ— he shall be clothed with â—â—gâ— 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 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 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 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 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 thâ—nk if we could think of it seriously what commodity this thrift would bring how much knowledge and godliness might he get 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 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 plentiâ—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 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 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
or reprehension too precise or strict grant me but this resonable request and I have my end Live in the World but with a soul that is awake that soberly considereth what haste Time maketh and how quickly thy glass will be run out how fast death is coming and how soon it will be with thee What a work it is to get a carnal unprepared soul to be renewed and made holy and fitted for another world What a terrible thing it will be to lie on a death-bed with a guilty Conscience unready to die and utterly uncertain whither thou must next go and where thou must abide for ever Foresee but what use of thy present times will be most pleasing or displeasing to thy thoughts at last and spend it now but as thou wilt wish thou hadst spent it and value it but as it is valued by all when it is gone Use it but as true Reason telleth thee will make most to thy endless happiness and as is most agreeable to the ends of thy Creation and Redemption and as beseemeth that man who soberly and often thinketh what it is to be either in Heaven or Hell for ever and to have no more but this present short uncertain life to decide that question which must be thy lot and to make all the preparation that ever must be made for an endless life I say do but thus lay out thy Tiâ—e as Reason should command a Reasonable creature and I desire no more I have warned thee in the words of truth and faithfulness The Lord give thee a heart to take this warning Thy compassionate Monitor Rich. Baxter Sept. 23. 1667. THE REDEMPTION OF TIME Ephes. 5.16 Redeem the Time because the dayes are evil WHilest I bethought my self of a portion of holy Writ to treat upon that might hold some agreement with the present season this short sentence offered it self unto my mind At the first I rejected it as impertinent but after a second and more serious view methought 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 festival dayes with the name of good times yet by reason of the gross abusage to which the corruption of men hath made them subject they may very well receive an alteration of their title and in a quite contrary phrase be termed evil dayes yea and that in the highest degree of all the worst of dayes Now in this time wherein time is so lavishly mis-spent I hope it cannot seem unconvenient or untimely to give a brief exhortation concerning the right use of Time These words which I have read lead us into that path being part of an exhortation begun in the former verse There in general he had exhorted them to be most strictly carefull of their wayes and to direct their course of life in such respective sort as they might deserve the name of wise not unwise men commending herein unto them and us that very strictness and preciseness wherewith the world hath now long since pickt a quarrel and fallen out And because this was but a general rule he seconds it with some particulars by which we may be led on to the like instances in other matters The first of these specials is placed in the well disposing oâ— Time in this verse Where having set down the duty of Christians in this behalf he backs it with a reason which in it self and to a spiritual understanding is most sound and firm but to the carnal judgement of a carnal man is void of all soundness and reason The duty 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 give something yea any thing that we may get it into our own hands for good uses He means that we should use our greatest care and diligence even that which we would employ in matters most nearly concerning us to win all the time we possibly can for the duties of Religion and Godliness His argument to confirm this exhortation is taken from the contrary if we look on it with a carnal eye it will seem inconsequent halting and not able to bear up the Conclusion it is because the days are evil that is the customs and manners of the greatest part of men that live are wicked and lewd Now because the number and rout of the world is so strongly bent to all manner of ungodliness as that they have even tainted the time itself and corrupted the very dayes the Apostle would therefore have the Ephesians and all other Christians so much the more industrious to take all seasons and occasions for the bettering of themselves Because other men are naught and stark naught therefore ought faithful Christians to be good and very good and to turn all opportunities to this end and use that they may be furtherances to make them good The world would have framed a more crooked conclusion from this ground and have said Because men are so generally and extremely bad for that is noted in saying the days are evil we must therefore needs strain courtesie a little and not be too strict lest we should be over much different from other men and incur the by-name of Singularists But the Apostle telleth us that because the waves of men are excessively disordered and full of naughtiness we should bestow so much the more pains that we might not be carried down the violent stream and deluge oâ— unsanctified living and unto 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 indeed but is stuft full of worthy matter which according as my weakness can attain I shall strive to spread before your eyes unfolding it in such manner as that you may perceive the things that lay therein closely wrapped up before Doct. The point which the words offer to our consideration at the first sight is this That all Christians ought to be very good husbands for their time Good hours and opportunities are merchandize of the highest rate price and whosoever will have his soul thrive must not suffer any of these bargains of Time to pass him but must buy up and buy out all the minutes thereof No man of trade can be more careful to chaffer and deal in the most gainful things that pertain to his occupation than we should be to deal in this ware of Time wherein every Christian is or should be a well taught and practised dealer As such kind of men if they can either make mony themselves or borrow it of their friends yea or else such is the greediness of men take it up of the Usurer will not let slip any commodity wherein they have skill and are perswaded that it will bring in large profit within a short time of return so should every good
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 Preacher and Minister of Banbury in Oxfordshire Now published for general good by RICHARD BAXTER Psalm 90.12 Lord teach us to number our daies that we may apply our hearts unto wisdom LONDON Printed for Francis Tyton at the Three Daggers in Fleet-street 1673. THE PREFACE THE usual vice of humane nature to be weary of good things when they grow old and common and to call for novelties is especially discernable in mens esteem and use of Books Abundance of old ones are left neglected to the wormâ— and dust whilest new ones of far less worth are most of the Book-sellers trade and gain It is not easie to give a reason of it but it is not to be denyed that this age hath few such Writers as the last either controversal or Practical Even among the Papists there are now few such as Suarez Vasquez Valenâ—â—â— Victoria Penottus Ruiz Alvarez Bellarmine c. And among us too few such as Iewel Whittaker Reignolds Field Usher White Challoner Chillingworth c. which the Papists understanding would fain have the monuments of these worthies forgotten and are calling for new answers to the schisme that have been so long agoe confuted to keep those old unanswerable writings from the peoples hands And thus doth the envious enemy of holiness by the Practical writings of those holy men who are now wâ—th God The solid grave and pious labours of Rich. Rogers Perkins Greenham Deering Dent Smith Dod Hildersham Downame Sam. Ward Hall Bolton Dike Stoâ—ke Elton Tailor Harris Preston Sibs Ball and many more such are by the most neglected as if we were quite above their parts But it were well if more injudicious or undigested writings possessed not their room Though I may hereby censure my self as much as others I must needs say that the reprinting of many of our Fathers writings might have saved the labour of writing many later Books to the greater commodity of the Church Among the rest I well remember that even in my youth and since much more the writings of Mr. Whateley were very savoury to me especially his New-Birth his Care-cloth and his Sermon of Redeeming Time And finding this last now hardly to be got when yet the necessity of it is increased and knowing of no other that hath done that work so well I have desired the Printer to vindicate it from oblivion and benefit the world with the reviving of so profitable though small a Treatise I must so far venture on the displeasure of the guilty as to say that the doleful condition of two sorts of persons the SENSUAL GENTRY and the idle Beggars is it that hath compelled me to this service but especially of the former sort who though slothful may possibly be drawn to read so small a Book What man that believeth a life hereafter and considereth the importance of our businâ—ss upon earth and observeth how most persons but especially our sensual Gentry live can chuse but wonder that ever Reason can be so far lost and even self-love and the care of their own everlasting state so laid asleep as mens great contempt of Time declareth Ladies and Gentlewomen it is you whom I most deeply pity and lament Think not that I am too bold with you God who employeth us on such service will be bolder with you than this comes to And Christ was bold wiâ—h suâ—h as you when he spake the Histories or Parables of the two Rich men in Luke 12. and Luke 16. And when he told men how hardly the Rich should enter into the Kingdom of Heaven And Iames was bâ—ld with such when he wrote Chap. 5. Go too now ye Rich mâ—n weep and â—owl for your miseries that shall come upon you Your Riches are corrupted and your garments Moâ—heaten Your gold and silver is cankered and the rust of them shall be a witness against you and shall eat your flesh as it were fire c. Yee have lived in pleasure on earth and been wanton Ye have nourished your hearts as in a day of slaughter And he was neither ignoble nor unlearned but of Honourable birth and the Orator of an University who was so bold with the English Gentry when they say they were much wiser and better than they are now as to be speak them thus Herbert's Church-porch Fly Idleness which yet thou canst not flye By dressing mistressing and complement If those take up the day the Sun will cry Against thee for his light was only lent God gave thy soul brave wings put not those feathers Into a bed to sleep out all ill weathers O England full of sin but most of sloâ—h Spit out thy phlegm and fill thy breast with glory Thy Gentry bleats as if thy native cloth Transfus'd a shâ—epishness into thy story Not that they all are so but that the most Are gone to grass and in the pasture lost This loss springs chiefly from our education Some till their ground but let weeds choak their son Some mark a Partridge never their childs fashion Some ship them â—ver and the thing is done Study this art make it thy great design And if Gods Image move thee not let thine Some great estates provide but do not breed A mast'ring mind so both are lost thereby Or else they breed them tender make them need All that they leave this is flat poverty For he that needs five hundred pounds to live Is full as poor as he that needs but five When I peruse the map of Sodome in Ezek. 16 49 50. methinks I am in an infected City where instead of LORD HAVE MERCY ON US is written on the GENTRY's doors PRIDE FULNESS OF BREAD ABUNDANCE OF IDLENESS UNMERCIâ—Uâ—NESS AND ABOMINATION Bâ—hold this was the iniquity of thy sâ—stâ—â— â—od me pride fulness of bread and abundance of idleness was in her and in heâ— daughters neither did she strengthen the â—aâ—d of the poor and needy and they were haughty and committed abomination before me The title over the leaves of these verses might be THE CHARACTER OF THE SENSUAL GENTRY Mistake me not I am so far from accusing all the Rich and Honourable that I must say it is as a testimony against the rest that I know many such who spend their Time as fruitfully and diligently as the poor though in another sort of service And such might the rest have been if their Bodies had not got the mastery of their Souls It is not your PRIDE or FULNESS of BREAD that I am now to speak of but your IDLENESS Many of the old Philosophers thought that when sickness or age had made one unserviceable to the Common-wealth it was a shame to live and a duty to make away themselves as being but unâ—rofiâ—able burdens to the world Christians are not of their mind because it is a mercy even under pain to have time of
man use all diligence for diligence is in stead of mony here and care in stead of coin to gain every day every hour and every minute so much as may be possible from all unprofitable actions and over-worldly affairs to bestow the same on the duties of Religion and godliness This being such a parcel of ware as if it be wisely bestowed when it is heedfully gotten will come iâ— again with both hands full of profit for recompence of ones pains taken iâ— that behalf This self-same exhortaâ—tion this same Apostle delivers in sâ— many words unto the Colossians wheâ— he saith Walk wisely towards them that are without and redeem the time Col. 2 5. See how Paul an old beaten and experienced dealer in these matters for the soul doth neither forget nor neglect to teach his apprentices as I may call them the very secrets and mysteries of the trade of good living whereof this is one even the thrifty laying out and getting in of time which being repeated to the Colossians as well as delivered to these Ephesians comes with a double charge upon our minds to make us heedful in these bargains And that excellent petition of Moses the man of God doth mean nothing else but this when in other words he saith Teach me so to number my days that I â—ay apply my heart to wisdom Ps. 90. â—2 For he means that God would enable him with grace so seriously to consider of the shortness of this life and the transitoriness of this present world as that he might take all occasions and use all means to bend his heart to the seeking and obtaining of the true knowledge of God and himself and so the true fear of God which is the beginning of wisdom And the want of this husbandry Christ doth mournfully lament in the City of Ierusalem setting out unto us also the grievous and dismal effects and consequents of this heedlesness in regard of taking time and using the fit opportunity O saith he if thou hadst even known at the least in this thy day those things that pertain unto thy peace but now are they hid from thine eyes c. Luke 9.42 as if he had said Hitherto thou hast had the means to learn what made for thy good and what might have prevented thy ruine and if thou hadst but even at this last hour marked and considered them thou mightest have escaped these fearful judgements but now that thou hast been all this while wanting to God he will hereafter be wanting to thee thou shalt never have any true knowledge of these things nor ever avoid these miserable calamities Because they did not use time whilst time did serve to repent and turn to God therefore after it was too late God would not hear them nor help them They that refuse the good offer of a good bargain from God shall not have this bargain offered again at their pleasure yea God will not deal with them at their leisure that would not deal with him at his leisure And Wisdom in Solomon's wise book of Proverbs speaks to this effect of ungodly men Prov. 1.24 25 26 27. That when their misery comes she will laugh at them because when she gave her good instructions to prevent this misery they laughed at her The neglect of taking the fit time and occasion to follow Wisdom's wholesome counsel and to come when she calls plungeth scornful men into such a depth of misery as that there is no means of recovery For when wisdom laughes a man to scorn whither shall he repair for succour And to this intent of husbanding our time well notable is the saying of the same Apostle in another place bidding us whilst we have time do good to all Gal. 6.10 as much as if he had told us that time must so much the rather be bestowed in doing good and then it is redeemed because we have no such great store of it as we do foolishly imagine The vessel of time is not so full as most men dream nay it will soon come to the bottom 't is then wisdom to spare betime and not in the very dregs and lees All these places do in most plain manner confirm the point viz. that every Christian must be very saving and thrifty of his time that is must convert all occasions to the good of his soul and furthering of his reckoning not suffering by his will any hour or minute more than needs must to be laid out in any thing but matters that may fit him for a better life This is in truth to have ones conversation in Heaven when one upon the least occasion is ready to make one step further thitherwards when one gives all his time to God but so much as may be more especially to religious exercises and such things as do after a peculiar sort make for a better life not letting slip any means of furtherance that is offered him this way Now for your better direction in this saving thrift and for the more full understanding of this point and more â—â—sie practising of this needful duty â—â— purpose to stand some while in shewâ—â—g these two things First from that time is to be redeemed Secondly what the time is which must be redeemed For the first we must understand that there be five Hucksters of time very Cormorants and Ingrossers of this precious ware which betwixt them for the most part get up all the hours of mens lives not suffering the soul to enjoy so much as an hour for its own use upon the best occasion to benefit it self These thieves when I have told you their names I will discribe more at large They be 1. Vain sports 2. Vain speeches 3. Immoderate sleeping or sluggishness 4. Vain thoughts Lastly Immoderate following of worldly businesses and affairs Play â—watling sleeping foolish thinking excessive rooting in the earth Now for these fond sports amongst which I comprehend riotous feasting and belly-chear a companion 〈◊〉 gaming for the most part and alsâ— that trifling and womanish diseasâ— of curiousness in putting on apparel for these I say it is easie to provâ— that they do eat up these good hours which otherwise would much inrich the soul of man Solomon thâ— wisest of meer men that lived sinâ—â— Adam hath set it down as a suâ—â—â— rule that never fails scarce ever admits exception That he which loveâ— pastime shall be poor and he that loveâ— wine and oyl shall not be rich Prov. 21.17 If this saying be understooâ— only of the body it is most true for these things will make a man extremely reedy in the midst of largâ— possessions and plenteous revenues But if we apply it to the soul as see no cause why it may not be applied to both it is most universally true He that is so wedded to his pleasures and besotted upon vaiâ— â—elights as that the current of his â—â—fe is carried that way or else too â—reat a part of the stream is turned â—hither shall be destitute of
underâ—tanding shall have a naked ragged â—â—atter'd soul and that comes because he hath not used his time well by the right employment whereof he might have got wealth for his better part I mean unto his mind and heart A threed-bare heart needy of knowledge comes from a voluptuous life stuffed with pleasures And the Prophet Isaiah cries out Chap. 5.12 with a woful and a better cry against those which had the Timbrel the Pipe and the Harp in their feast but would not regard the work of the Lord all their dayes were taken up in eating and drinking in banqueting and feasting in good chear and merry-making so that there was no time to meditate and think on those afflictions whereby God did warn them to repentance and amendment which is most contrary to this duty of redeeming the time for all this time is even lost and cast away And had we no other prooâ— than our own experience in this behalf would it not manifestly convince that he which desires to redeem the time must flie these vain delights and sports For do we not plainly see what a canker it is in a number of mens lives when many days they bestow three or four hours together yea half the day if not the whole in Dicing Carding Bowling Shovel-board of the like idle if not wicked exercises doth not this waste and pour forth time over-lavishly Or can that man have so much rest and quiet or so much fitness and opportunity to do good to his soul as his wise care in cutting off these needless recreations or vexations rather would have afforded him For these vain pleasures are nâ—t alone mischievous hinderers of this thrift in â—hat they consume the very hours â—hemselves but as much or more also in that they dissettle the heart and pull the affections out of joynt so that a man is driven to take as much pains to set his heart to a good exercise as would well have dispatched the duty had he not been thus unfitted Now what a miserable loss is it when a man is robbed of his time and of his heart both at once and by both kept from reading praying mediâ—ating examining his heart or any such good exercise for his souls advantage Wherefore if any man would so prevent these vain and foolish sports that they should not spoil him of his heart and hours let him observe these two rules in his sports and then he shall do well in these respects First this being presupposed that he do not use any recreations but those which he can prove to be in themselves lawful First I say for the beginning of recreation let every man know that recreation must follow labour for the most part or 〈◊〉 at any time it go before it it must be very little only to fit one for labour The Lord allows a man no sportâ— though never so lawful in it self until such time as his body or mind do stand in need of it chiefly when they have been busied in some such honest affairs as by wearying them have made them unfit to further labour so that they must again be fitted thereâ—o by recreation Until pains-taking have made the body or mind not so well able to take pains there is no allowance ordinarily for râ—creation All our sports and recreations if we will use them well I speak of those which are lawful must be to our body or mind as the Mowers whetstone or rifle is to his Sythe to sharpen it when it grows dull He that when his Sythe is dulled will not upon a desire to do more work take time to whet it shall cut less and with more pain and more unhandsomely than he need â—o do so he that when his body or mind is tyred or heavy will not use some honest refreshing shall do less and with less dexterity than he might But on the other side if the Mower should do nothing from morning to noon or from noon to night but whet whet whet rubbing his Sythe he would both marr the Sythe and be counted an idle work-man also for losing his dayes work so he that will run after the most honest delights when neither the weariness of his body nor heaviness of mind requires the same but only upon a fond lust or longing after them shall in time destroy his wit and strength and in the mean seasâ—n marvellous unthriftily mis-spend his time Therefore let not a man begin the day with play though never so lawful unless his body 〈◊〉 mind require some necessary exercisâ— to make it more apt for his calling He that sets into the day sportingly shall be sure to go through it eithâ—â—â—umpishly or sinfully much more 〈◊〉 he spend all the day from morning to night in playing let it be never so much holy-day or have he what other excuse he will This rule is for beginning of sports The second is for the measure and continuance of them where this is a general and a firm direction that it is not lawful for a man in an ordâ—nary course to spend more time in any pastime upon any day than in religious exercises I mean chiefly private religious exercises I say it is utterly unlawful to bestow a larger time any day upon the most lawful delight than in private religious exercises or at least in a customable course so to do This is plainly proved by that which Christ speaks to 〈◊〉 saying Mat. 6.33 First seek â—he Kingdom of God and the righteousnâ—ss thereof You see here commanded to prefer the seeking of Heaâ—en before any othâ—r thing whatsoever â—o let that have the chief place in our souls and in our lives Now he that first seeks the Kingdom of Heaven cannot bestow more time in sports of any sort than in those things which do directly make for the obtaining of eternal life and that righteousness 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 equal thing that the most needful duty should have the most time bestowed upon it Yea and it is a most easie rule to all sorts of men that have seasoned their hearts with the true fear of God For if a mans calling lye in bodily works then the very â—â—â—rcises 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 have indeed set his delight on God he may well give as much time to these actions as to any carnal sports But if any mans calling lye in study or such like labour of the mind first the change is a great refreshing and variety a delight and then there be religious exercises which will refresh the mind as well as any sports and for so much exercise as health requires it is not long in using because nature is
here as in other matters content with a little howsoever men seek excuses by belying her so that at the least an equal portion of time must be allotted to God and Religion as to sports and delights even of Students if they will first seek the Kingdom of God Therefore let a man measure out the time of sporting and recreating himself by the time he takes to pray to read to meditate to sing Psalms to conâ—â—rr of good things or the like and â—how that he hath not liberty from God to employ ordinarily so much â—ime never to employ one minute â—ore in the most unoffensive sports â—â—an in these services of God Now â—et a man conform himself to these two â—ules Begin not to play till need of â—ody or mind crave it Conâ—inue not â—ports longer than a man hath or â—hall Continue some godly private â—xercise of Religion and he shall save â—is time well from his first Thief Now comes to be considered the â—ext spender or rather robber of â—ime that is idle twatling or babâ—ing and concerning this our Saviour Christ deals plainly with us saying That of every idle word which men shall speak they shall give account at the day of judgement think well of this sentence and lay up every wordpunc Thou must not alone give account of thy works but also of thy words thou must not alone be called to a reckoning for moving of thy hand foot or whole body but of thy tongue also and that not alone for wicked words sinful words harmful words speeches in themselves infectious and rotten but for idle and waste words and not only for a number of idle words for a whole throng or fleet of them but for every idle word Now then if there be an account to be given and a reckoning to be made for these rubbish speeches judge if it be not a want of redeeming the time to lay it out in such a thing as will bring a sore and heavy burden afterwards without repentance to cast it off and judge if he which makes much of time had not need take much heed of this ill-spent breath Not alone then wicked speaking when one belâ—heth forth lewd and filthy words not slanderous and backbiting talk when one whispers of his neighbours faults behind his back uttâ—ring perhaps also lying reports and fathering that upon him whâ—ch he never dâ—d or meant but even vain needless and â—â—profiâ—able words 〈…〉 to no good or whâ—â—â—som◠〈…〉 on body are a mis-sâ—â—â—ding of 〈◊〉 and contrary to thâ—s â—râ—câ—pt and therefore also to be 〈◊〉 of him that is this way 〈◊〉 disposâ—d N◠〈◊〉 can talk idly but he casts himself 〈◊〉 a double damage even the loss of a word and the loss of time two great losses what ever mâ—n imagine of thâ—m And therefore the Apostle Paul also finds fault with a certain sort of women that were pratlers which would go from house to house twaâ—ling and babling out froâ—hy speech that was good for nothing which fault he condemns as a maâ—ter something worse than idleness or doing nothing when one talks toyes or trifles and speaks shadows or gawds that yield no profit Such twatling cuts out the heart of good time for it hath seldom any measure it creeps by little and little over a great part of the day and sometimes of the night How many winter nights do men suffer themselves to be robbed of by this childish babling And in the fourth verse of this Chapter the Apostle forbids foolish speaking and jesting The one is a roving discourse gathering together a great deal of chaffie geer that will feed no man a busie but absurd prosecuting of a headless and footless tale as we may call it in our phrase The other is a setting of ones self and sharpning of his wit to coyn pretty and witty scoffs and conceits that may move laughter and for this end only both these are condemned as unlawful and unbeseeming Christians There must be a difference made betwixt a smooth and pleasant uttering of ones mind in seemly phrases and good and delightful terms and manner and this whetting of the wit to bandy and toss sharp and brinish taunts and quirks Now this pleasantness of the most honest sort is not to bâ— used as a custom but in the nature of a refreshing when men are dulled for better matter For laughter being a power of Gods creating and wholesome to the body and therefore lawful it cannot be unlawful in a seemly sort harmlesly to move laughter by words but it must not be jesting one must not give himself to it and make it his occupation for an hour or two together Now none can be ignorant how great an hinderance this vain speech is to the well imploying of time For do we not see that in many places whole dayes are cast away in the deep gulf of roving and unprofitable runnagate-babling to no purpose And that whole meals are devoured in gibing and jesting if without taking the sacred name of God in vain and hurting ones brothers name which is very seldom yet excessively and not without thrusting out better maâ—â—er which is a grievous faulâ— Wherefore that we may be well armed against this robber let us observe diligently these two rules First Let us make conscience of our words of the moving of our tongue knowing it to be a necessary duty that God hath imposed upon us to have our words always gracious and seasoned with salt always good for the matter and tempered with wisdom for the manner Which precept the Apostle adds presently after this of redeeming the time to the Collossiaâ—s Col 4.5 as an tâ—ble part of it The Law of Grace then must be the bridle of our tongue and Wisdom must raign in our mouths so that we speak nothing but that which may be for some profit to our own or others soul or body being fâ—ly tempâ—red to the present circumstances of time place c. where and when we speak For the words are gracious not alone when they tend to the further edification of the soul in some matter of Religion but also when they be busied about ones honest outward affairs and lawful calling this being a great furtherance to godliness that a man may know how and accordingly practise it to follow his calling with dexterity and wisdom Now he that would not have unnecessary trifling words steal into his heart and out of his mouth and so spoil him of good seasons must set it down as a thing to which his conscience is bound as well as not to lye swear or slander not to speak one word whereof he cannot give some reason from the good that he doth aim at in speaking of it And every man must know that having let slip such a word he hath committed such a sin as makes him lyable to Gods judgement and the sentence of condemnation The want of resolving the heart thus causeth many to take liberty to their tongues and harmful
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 redeâ—med 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 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 buâ— 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 stinâ— 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 created and ordained Now sleep and lying in bed was ordained for the strengthening of nature and for the repairing of the spirits diminished by labour wherefore it must not be drawn beyond this end to the satisfying of a sluggish humour So that as it were a fault for a man to sit and cram himself with meat till his stomach would turn back the morsels because no business did call him from the table so it is a sin to give ones self to immoderate sleeping or slugging in bed as our-word is to sleep compass because no urgent matter doth call him up This is to be on the bed as a door on the hinges that one cannot rise till a leaver come that is something even almost of necessity It is wicked to â—urfeit on sleep as well as on meat So then it shall be a great help against sluggishness to know that God allows not any man to be sluggish â—nd therefore to accustome ones self to timely rising for in this one thing custom hath as much power almost as in any thing so that look what is ones use that he shall hardly refrain He that doth customably forsake his bed so soon as he feâ—ls his nature fresh and his spirits quickned shall with ease keep on in so doing But he that takes liberty to laze himself and dull his spirits for lack of use shall find the more he sleeps the more he shall be drowsie till he become a very slave to his bed and make sleep his master So a healthful body by confessing it to be his duty and through custom though hard at first drawing unto it a nature may have the morning at command And this is the first rule Secondly For time of hearing the Word he that would not be troubled with such sluggishness then must look that he do use meat and drink and sleep moderately in the first season of it and then strive to quicken himself against carnal heaviness and sorrow by prayer and meditation before-hand which two things will keep a heathful body in such good temper that sâ—ee shall not ordinarily oppress it in this most sacred exercise Now follows the fourth Thief to be arraigned and that is Idle thoughts Mans imaginations will be working and tossing conceits up and down almost continually Now all men by nature are so tainted with the sickness of vanity that their minds will run willingly after nothing else but that which vanity begets And for this cause men have taken up a Proverb to dazle their eyes if it might be that this might not seem a â—â—uâ—â— They say thaâ— Thought is free aâ— though one should never answer for idle thoughâ—s And it is the common excuse of men to say They think no harm as though it were enough to hatch no mischievous and harmfull conceits notwithstanding they do exceed in idle and unprofitable imaginations Whereby it may be seen that men are so far from reforming this fault and avoiding this thief that they will not take it for a fault nor esteem it as a thief of time But this swallows up most of our solitary hours when men are in bed or alone in the night season and cannot sleep or when they be journeying and walking without company they cannot then possibly talk with others when no man is present yet their mind doth busie it sâ—lf in idle talking with it self casting a thousand fond things before ones eyes as whaâ— if this should be or what if that should come to pass and much ado to little purpose This roving and frisking of the fantasie like a wanton calf let loose from the stâ—ll is a fâ—â—ting worm that eats out a great deal of most mens time so that they cannot redeem it for the profit of their hearts This puts by good meditations and suggests featherly and light stuff that hath no good substance in it froth and some which is not nourishment to the mind but rather poison in that it fills it full of wind and a windy heart is no less burdensome that a windy stomach This casts out the cogitation of God's benefits that one may not be thankful for them it shoulders away the thought of ones own sins that he may not renew his godly sorrow and repentance for them it justles out the consideration of God's graces that we cannot set our affections on fire to long and labour after them And in all thâ—se respects it takes away the benefit of much good opportunity For every time a man is alone separated from all company and outward business there is an excellent occasion of furthering his own soul offered unto him If any thing grieve him he may freely disburden his heart into God's bosome if he faulted any way he may have full and free scope to confess and bewail it if he want any good thing there is lâ—isure and place in as effectual manner and with as many words as one can to beg it of the Lord. Thus great riches might come to the soul by a well spent solitariness but vain cogitations do deprive a man of all this and do so blow up the mind with that which is nothing as it grows swollen like the flesh of him which hath the dropsie so that it may well be called the dropsie of the mind Now for a help against this vanity of the mind breaking forth in idle thoughts and phancies first we must take the counsel of Solomon to keep the heart with all diligence The heart is that which must be narrowly looked unto that evil and unprofitable thoughts rise not up in it Here must be the special care to prevent first breeding and ingendring of sin in the most inward parts This Thief will be still filching and stealing time continually do what one can Wherefore a watchful and wary eye must be had thereunto and a diligent guard must be set before the heart to keep out
such imaginations from entring as be like Rogues and Vagrants worth nothing and alwaies come to steal something When a man makes conscience of his thoughts and observes them to what end they tend this will be an excellent help to keep them from wandring whereas if one will follow the Proverb and esteem them as free they will never be kept from a busie fondness like Ants in a Mole-hill that run up and down hither and thither and do nothing Then in the second place we must labour to be provided before-hand of some profitable matter or subject whereunto to bend the thoughts in solitariness something that tends to the glory of God and our own good either in the matters of the Soul or the lawful affairs of the body must be let into the Soul to take up the room that the busie Fancies may be the better stopt out And indeed the Lord hath provided a Christian of good store of such matter if he be not wanting to himself For there is nothing that offers it self to any of our senses which doth not also offer to our mind if it were not stark blind some glorious attribute of God to be seen and considered of So that to want occasion of good thoughts in this variety of matter as to want light at noon-tide that proceeds from nothing but from want of eyes But this is a great help to him that can see to set his Soul a work first on the good things For if one have let his heart loose at first he shall not without much pains and toyl catch it again and have it within command Thus doing a great part of vain cogitations shall be cut off Now comes to be handled the fifth and worst of all the five consumers of time which is so much the more dangerous because it is in some honest reckoning among most men and is esteemed as the right Lord and true owner of that time which for the most part it holds by usurpation and injury This is the immoderate care of the world and of things of this life though in themselves honest and lawful when a man doth wind himself into such a labyrinth and maze of affairs as he cannot get out at fit times to spiritual and religious duties at least not to those which are private when the heart is so surcharged with bargains and purchases and buying and selling and building and such like that God and goodness Christ and salvation Heaven and Hell come not into a mans mind once in a day scarce once in a week or at least 〈◊〉 they come they be quickly shut oâ—t and have no long nor quiet entertainment there when the Soul is overwhelmed with caring thinking devising and striving how to grow great hâ—re and is so tossed in the gulf of earthly matters that it cannot come to land as it were to settle it self in any proportion to think how it may grow great in Heaven and how it may get possession of â—he true treasure This is a wondrous consumer of good hours digging them all into the dunghill of this World Christ finds fault with this in the Parable the men bidden to the Feast had Farms and Oxen and Wives and such matters in hand business forsooth of more importance than so and therefore could not come Matth. 22. And the thorny ground had so much carking and caring how to live that it doth even choak the Word the good seed could not grow thereby Matth. 13. And the Lord complains of them of the captivity of Iudah Hag. 1.13 that they could find time to build their own houses yea and to ciele them too but they saâ—d it was no time to build the house of God so this sin doâ—h ingross all the time to it self and will not give elbow-room to any good exercise especially to any private exercises without which the publick are but as meat without digestion and yet it comes like an honest and approveable thing painted wiâ—h the name of thriftiness and pains in ones lawful calling To fence our selves against this ravenous and lurking fault we must binde our selves to these three rules which all depend upon the rule of Christ that bids us first seek the Kingdom of God first in time and first in affection Matth. 6.33 And again lay up your treasure in Heaven v. 20. Hence I say three rules may be collected to which he that would not be spoiled of good occasions to the Soul by worldliness must more and more frame himself and his life That first is that no man suffer himself to enter upon so many businesses or any so eagerly as that his ordinary affairs should hinder himself or his Family from the performance of ordinary Religious exercises The common and daily matters of this world in any mans Calling whatsoever should not draw him or his Family from common and daily duties of Religion such are reading praying meditating and religious observing of the Sabbath for here a man must take care for his houshold as well as for himself that he do not hinder them from taking convenient time to pray and read c. by forcing upon them an over-great burden of ordinary businesses For if the Soul be to be preferred before the Body and Heaven before Earth then those customable matters that pertain to the saving of the Soul must be set before much more stand equal with the things that pertain to the Body Secondly the extraordinary works of our calling if any fall out must not barr us from the extraordinary works of Religion As for example Harvest and Hay-â—ime or the like are extraordinary times for the business for the Body so preparation to the Sacrament fasting if need so require and such like are extraordinary works for the Soul now as the care of inning ones Corn or Grass must not keep him from taking time to prepare himself to the Sacrament or to fast at his need so the receiving of the Lords Supper is matter of more than ordinary use for the Soul and some needful journey stands in the like manner for the Body but a man must rather defâ—r his journey if it may be put off without over-much hinderance to him than omit the receiving of the Lords Supper The same rule must be kept in all other particulars For if the Soul be more worth and must be more carefully attended on than the body as it is no reason the Handmaid should take place of the Mistress then those things which do after a peculiar manner concern the good and profit thereof must not be neglected for such as do more specially help the state of the body outwardly Lastly if some outward duty of Religion have been put off from the time wherein it should be performed by some sudden and unexpected business that required such haste as in such case ordinary duties of Religion may be deferred then some ordinary business of less weight must in recompence give place to that exercise afterwards and a man
must find time for that whether it be reading praying or meditating by leaving undone for that space something that may be better spared And thus you have heard what be those special evils which lie in wait to cousen us of our good time and how they may be prevented And so the first part is handled namely from what Time is to be redeemâ—d Now follows to shew what it is that is to be redeemed and so you shall fully know wherein this duty consists Now by Time the Apostle means two things First the very passing away of hours and minutes the space and leisure of any thing and Secondly the good occasions or opportunities that fall out in this space For the word in the Original signifies not alone the very sliding of minutes but the space considered also with some special fitness that it hath for some good which we call the season of it Now for the first it shall not be needful to say any more being that every one knows that every thing must have some space wherein to be done And he that will avoid the five fore-named evils shall never want time or the space wherein to do or get good But for the occasions and fit opportunities that fall out now for this now for that in this space it is some more skill to find them out and make use of them Now these seasons are all of two sorts First such whereby a man may more easily get some good to himself Secondly such whereby a man may with more fitness and ease do some good Of the first sort namely seasonable opportunities to get good I will name three particulars which are most needful to be considered and by proportion of which any man may come to the knowledge of other like The first when God continues the Gospel offering daily the Word and Sacrament and calling to repentance and amendment of life this is the season of repenting this is the harvest wherein we may reap Christ if we be not negligent this is the acceptable year of the Lord in which one shall be received if he return Whilest Wisdom lifts up her voice whilest her messengers come daily to invite us whilest her gates stand open and her dinner stands ready drest whilest her message is done unto us all this time if a man will strive and endeavour to turn from his sin to leave his folly and forsake his scorning he shall be a welcome guest she will accept him help him and give him an encrease of grace till he become strong with her meaâ—s Whosoever lives under the preaching of the Gospel hath this priviledge annexâ—d to the outward teaching that if he will but strive and pray to God to give him strength to repenâ— and 〈◊〉 his waies and turn to him God will upon his promise hear his prayers and assist him but when the Gospel is gone then the daâ—â— is past a man may call and not be heard and cry and not be regarded So then every man redeâ—ms thâ—s season of the Gospel when he giâ—es himself to consider seriously of those â—â—ults which he finds in himselâ— and hears sharply reproved in the Word and hereupon resolves to forsake them and doth not only his own bâ—st endeavour but earnestly call upoâ— God for his helâ— withâ—uâ— which his pâ—wer is buâ— weakness â—â—d ineffectual when he doth also duly ponder upon the holy Commandments that he hears preached and those exhortations that are daily sounded in his ears to move him to do such duties as God requires and hereupon concludes with himself to set about this work and craves the strength of God to bear him through in the same And when he doth advisedly think of the promises that are generally proclaimed and labours to get some assurance that he is such a one to whom the right of these promises appertain thus doing I say one redeems the time wisely and makes his advantage of the Gospel while it continues which is a thing that all men should do but so rare in the world as that it is wonder the Lord hath so patiently continued his loving voice when men scoff at it and will not hear The Lord hath and doth send his Prophets amongst us as he did among the Jews rising up early and sending them which with all earnestness do proclaim the dangerous event that shall follow upon prophaneness neglect and contempt of Gods word breaking of his Sabbath rayling wrathfulness whoredom wantonness covetousness thieving oppressing slandring lying and such like yet how many run on in these evils presumptuously rushing like the horse into the battle with an unreasonable boldness Not fearing any danger and shutting their ears against these reproofs as the deaf-Adder doth that they may not be moved by them to amendment ah how contrary is this to redeeming the time If any man have hitherto lost the season let him now grow wise and even at this time turn to God and beg power to forsake these sins How often and how earnestly are men exhorted to all good works by the continual voice of God speaking unto them by his servants to read the word of God daily to pray privately to meditate upon the Word to watch over their dayes and to call themselves to a reckoning every day for the faults committed in the day yet who regards this voice who marks these exhortations where is one that hath enjoyned himself to some constancy in praying reading and the fore-named duties This is to sleep in harvest a most foolish practice and unwise wherefore whilest there is yet a little time left whilest we have the light let us walk in it that we be not overtaken with darkness He that hath not yet begun let him be sorry that he hath put it off so late and now set foot into these wayes of God whilest God sets out his Word as a candle to direct him and as his hand to lead him by The promises of God are in like sort published amongst us Happiness is held up as a reward of all true hearted Christians and the crown of life is proposed to those which are sound and faithful members of Jesus Christ. And yet as â—â—â—ugh all wâ—râ— sure to get it or it wâ—re not worth â—eekingâ—y any the most men slatter themselves in their sins and will nâ—â—ds promise these good things to themselves when they have no assurance or proof out of Gods word whereby to lay claim or title to them This is a grievous and a dangerous neglecting of time And if any have not yet made sure work this way let him even now set about it whilest the Word as a touch-stone is before him by which he may try himself and which will make him such a one as he should be if he will strive to follow it and pray for ability to be ruled by it So then whilest God holds out his benefits and stands with his arms open to accept us let us take his benefits and be perswaded to come
all well and in good part And so Elihu notes that when a man is brought to his deaâ—h-bâ—d and to abhor all worldly delights then his ears are bored and then there is wâ—rk for an interpreter before the bones clattered and the mourners looked for the funeral an interpreter was despised but now his words are observed Thus a man may do much good to his neighbours or servants soul if he wait for a time when he is fit to receive admonition and then gives him it as the husbandman in dry weather waits for a shower of rain and then sets in his plow Again for the body sometimes one shall meet with one that hath true need that is in distress for his bodily estate and doth indeed want relief this is an occasion and fit time to shew liberality now a man must open his purse and be ready to give freely I mean not that every time a man meets a beggar he should be giving for to those a man should not give but in the very extremity of necessity but if our brother hath been afflicted by any loss through fire or such like that he do not make himself needy by idleness but it comes upon him by some hand of God here is an object fit for mercy and here one may be seasonably liberal here is an Altar offer the sacrifice of alms upon it which is a thing wherewith God is well pleased Some other time sparing may be more fit but now is a season to be more free of gift and openhanded 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 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 rejoyce in his afflictions but whilst the burthen of the cross is heavy here is a notable means to â—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 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 tâ— 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 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 if he despise this admonition of God his soul shall be more seared than before his heart shall be delivered to a greater hardness and senselesness than ever before and so be further off from repentance and life 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 smarâ— 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 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 feâ—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 hearâ— 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 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