THE REDEMPTION of time or A SERMON containing very good remedies for them that haue mis-spent their time shewing how they should redeeme it comfortably By M.W. Master in Arts. ¶ PSAL. 90.12 Lord teach vs to number our dayes that wee may apply our hearts vnto wisdome LONDON ¶ Printed by T. E. for Thomas Man dwelling in Pater-noster-Row at the signe of the Talbot 1606. Ephes 5.16 Redeeme the time because the daies are euill WHilest I bethought my selfe of a portion of holy writ to treate vpon that might hold some agreement with the present season this short sentence offred it selfe vnto my minde At the first I reiected it as impertinent but after a second and more serious view me thought it was the most fit Scripture that I could make choice of on this occasion For howbeit it hath pleased the common sort of men to stile these festiuall daies with the name of good times yet by reason of the grose abusage to which the corruption of men hath made them subiect they may very well receiue an alteration of their title and in a quite contrary phrase be termed euill dayes yea and that in the highest degree of all the worst of dayes Now in this time wherein time is so lauishly mis-spent I hope it cannot seeme inconuenient or vntimely to giue a breefe exhortation concerning the right vse of time These words which I haue read lead vs into that path being part of an exhortation begun in the former verse There in generall hee had exhorted them to bee most strictly carefull of their wayes and to direct their course of life in such respectiue sort as they might deserue the name of wise not vnwise men commending herein vnto them and vs that very strictnesse and precisenesse wherewith the world hath now long since pickt a quarrell and falne out And beecause this was but a generall rule hee seconds it with some particulars by which wee may bee led on to the like instances in other matters The first of these specials is placed in the well disposing of time in this verse Where hauing set downe the duetie of Christians in this behalfe he backs it with a reason which in it selfe and to a spirituall vnderstanding is most sound and firme but to the carnall iudgement of a carnall man is void of all soundnesse and reason The dutie is to buy out the time to traffique with it as men do with wares and when it is in other mens hands as I may say to giue something yea any thing that we may get it into our owne hands for good vses Hee meanes that we should vse our greatest care and diligence euen that which wee would imploy in matters most neerely concerning vs to win all the time wee possibly can for the duties of Religion and Godlinesse His argument to confirme this exhortation is taken from the contrary if wee looke on it with a carnall eye it will seeme in consequent halting and not able to beare vp the conclusion It is because the dayes are euill That is the customes and manners of the greatest part of men that liue are wicked and lewd Now beecause the number and route of the world is so strongly bent to all manner of vngodlinesse as that they haue euen tainted the time it selfe and corrupted the very dayes the Apostle would therefore haue the Ephesians and all other Christians so much the more industrious to take all seasons and occasions for the bettering of themselues Beecause other men are naught and starke naught therefore ought faithfull Christians to bee good and very good and to turne all opportunities to this ende and vse that they may bee furtherances to make them good The world would haue framed a more crooked conclusion from this ground and haue sayd because men are so generally and extreemely bad for that is noted in saying the dayes are euill wee must therefore needes straine curtesie a little and not bee too strict least we should be ouermuch different from other men and incurre the by-name of Singularists But the Apostle tels vs that because the vvaies of men are excessiuely disordered full of naughtinesse wee should bestow so much the more paines that we might not be caried downe the violent streame deluge of vnsanctified liuing vnto this intent should earnestly watch and diligently take all good occasions of getting and doing good You see in part the meaning of this short sentence which containeth a few words indeede but is stuft full of worthy matter which according as my weakenesse can attaine I shall striue to spread beefore your eyes vnfolding it in such manner as that you may perceiue the things that lay therein closely wrapped vp before The point which the words offer to our consideration at the first sight is this that all Christians ought to be very good husbands for their time Good houres opportunities are marchandize of the highest rate and price and whosoeuer will haue his soule thriue must not suffer any of these bargains of time to passe him but must buy vp buy out all the minutes therof No man of trade can be more carefull to chaffer deale in the most gainfull things that pertain to his occupation then we should be to deale in this ware of time wherein euery Christian is or should bee a well taught and practised dealer As such kinde of men if they can eyther make money themselues or borrow it of their friends yea or else such is the greedinesse of men take it vp of the Vsurer will not let slip any commoditie wherein they haue skill and are persvvaded that it wil bring in large profit within a short time of returne so should euery good man vse all diligence for diligence is in stead of mony here and care in stead in coine to gain euery day euery houre and euery minute so much as may be possible from al vnprofitable actions ouer-worldly affaires to beestow the same on the duties of Religion and godlinesse This being such a parcell of ware as if it be wisely bestowed when it is heedfully gotten will come in againe with both hands full of profit for recompence of ones paines taken in that behalfe This selfe same exhortation this same Apostle deliuers in so many words vnto the Collossians when he saith Walke wisely towards them that are without and redeeme the time See how Paul an old beaten and experienced dealer in these matters for the soule doth neither forget nor neglect to teach his apprentises as I may call them the very secrets misteries of the trade of good liuing wherof this is one euen the thriftie laying out and getting in of time which being repeted to the Collossians as wel as deliuered to these Ephesians comes with a double charge vpon our minds to make vs heedful in these bargaines And that excellent petition of Moses the man of God doth meane nothing else but this when in other words hee saith
So that to want occasion of good thoughts in this varietie of matter is to want light at noonetide that proceeds from nothing but from want of eyes But this is a great help to him that can see to set his soule a work first on the good things For if one haue let his heart loose at first he shall not without much paines and toyle catch it againe and haue it within command Thus doeing a great part of vaine cogitations shall be cut off Now comes to be handled the fift and worst of all the fiue consumers of time which is so much the more dangerous because it is in some honest reckning among most men and is esteemed as the right Lord and true owner of that time which for the most part it holds by vsurpation and iniurie This is the immoderate care of the world and of things of this life though in themselues honest and lawfull when a man doth winde himselfe into such a laborinth and maze of affaires as hee can not get out at fit times to spirituall and religious duties at least not to those which are priuate when the heart is so surcharged with bargaines and purchases and bying and selling and building and such like that God and goodnesse Christ and Saluation heauen and hell come not into a mans minde once in a day scarce once in a weeke or at least if they come they bee quickly shut out and haue no long nor quiet entertainement there when the soule is ouerwhelmed with the names of caring thinking deuising and striuing how to grow great here and is so tossed in the gulfe of earthly matters that it cannot come to land as it were to settle it selfe in any proportion to thinke how it may grow great in heauen and how it may get possession of the true treasure This is a wonderous consumer of good houres digging them all into the dunghill of this world Christ findes fault with this in the parable The men bidden to the feast had farmes and Oxen and wiues and such matters in hand businesse forsooth of more importance then so and therefore could not come And the thornie ground had so much carking and caring how to liue that it doth euen choak the word the good seede could not grow thereby And the Lord complains of them of the captiuitie of Iudah that they could find time to build their owne houses yea and to seele them too but they said it was not time to build the house of God So this sinne doth ingrose all the time to it selfe and will not giue elbow roome to any good exercise especially to any priuate exercise without which the publike are but as meate without digestion And yet it comes like an honest and approueable thing painted with the name of thriftinesse and paines in ones lawfull calling To fence our selues against this rauenous and lurking fault wee must binde our selues to these three rules which all depend vpon the rule of Christ that bids vs first seeke the kingdome of God first in time and first in affection And againe Lay vp your treasure in heauen Hence I say three rules may bee collected to which hee that would not bee spoyled of good occasions to the soule by worldlinesse must more and more frame himselfe and his life The first is that no man suffer himselfe to enter vpon so many businesses or any so egerly as that his ordinary affaires should hinder himselfe or his familie from the performance of ordinary religious exercises The common and daily matters of this world in any mans calling whatsoeuer should not draw him or his familie from common and daily duties of religion such are reading praying meditating and religious obseruing of the Sabboth For here a man must take care for his houshold as well as for himselfe that hee do not hinder them from taking conuenient time to pray and read c. by forcing vpon them an ouer great burthen of ordinary businesse For if the soule bee to bee preferred before the body and heauen before earth then those customable matters that pertaine to the sauing of the soule must be set before must more stand equall with the things that pertaine to the body Secondly the extraordinarie workes of our calling if any fall out must not barre vs from the extraordinary workes of religion As for example haruest and hay-time or the like are extraordinary times for the businesse for the body so preparation to the Sacrament fasting if neede so require and such like are extraordinary works for the soule Now the care of inning ones corne or grasse must not keepe him from taking time to prepare himselfe to the Sacrament or to fast at his neede So the receiuing of the Lords Supper is matter of more then ordinary vse for the soule and some needfull iournie stands in the like manner for the body But a man must rather defer his iournie if it may be put of without ouer much hinderance to him then omit the receiuing of the Lords supper The same rule must be kept in al other particulars For if the soule bee more worth must be more carefully atteÌ„ded on theÌ„ the body as it is no reason the hand-maide should take place of the mistrisse then those things which doe after a peculiar manner concerne the good and profit thereof must not bee neglected for such as doe more specially help the state of the body outwardly Lastly if some outward dutie of religion haue beene put of from the time wherein it should be performed by some suddaine and vnexpected busines that required such hast as in such case ordinary duties of religion may be deferred then some ordinary businesse of lesse waight must in recompence giue place to that exercise afterwards and a man must finde time for that whether it bee reading praying or meditating by leauing vndone for that space something that may be better spared And thus you haue heard what be those speciall euils which lye in wait to cousin vs of our good time how they may be preuented And so y e first point is haÌ„dled namely from what time is to be redeemed Now follows to shew what it is that is to be redeemed and so you shall fully know wherein this duety consists Now by time the Apostle meanes two things First the very passing away of houres and minutes the space and leasure of any thing And secondly the good occasions or oportunities that fall out in this space For the word in the originall signifies not alone the very sliding of minutes but the space considered also with some speciall fitnes that it hath for some good which we call the season of it Now for the first it shall not be needfull to say any more being that euery one knows that euery thing must haue some space wherein â—o bee done And he that will auoid the fiue forenamed euils shall neuer want time or the space wherein to doe or get good But
Teach me so to number my daies that I may apply my heart to wisedome For he meanes that God would inable him with grace so sereously to consider of the shortnes of this life and the transitorinesse of this present world as that he might take all occasions and vse all meanes to bend his hart to the seeking and obtaining of the true knowledge of God and himselfe and so the true feare of God which is the beginning of wisdome And the want of this husbandry Christ doth mournfully lament in the citie of Ierusalem setting out vnto vs also the greeuous and dismall effects and consequents of this heedlesnesse in regard of taking time and vsing the fit opportunitie O saith hee if thou hadst euen knowen at the least in this thy day those things that pertaine vnto thy peace But now are they hid from thine eyes c. q.d. Hitherto thou hast had the meanes to learne what made for thy good and what might haue preuented thy ruine and if thou haddest but euen at this last houre marked and considered them thou mightest haue escaped these fearefull iudgements but now that thou hast beene all this while wanting to god he will hereafter be wanting to thee thou shalt neuer haue any true knowledge of these things nor euer auoid these miserable calamities Because they did not vse time whilst time did serue to repent and turne to God therefore after it was too late God would not heare them nor helpe them They that refuse the good offer of a good bargaine from God shal not haue this bargaine offred againe at their pleasure yea God will not deale with them at their leasure that would not deale with him at his leasure And wisdome in Salomons wise booke of Prouerbs speakes to this effect of vngodly men that when their miserie comes shee will laugh at them beecause when shee gaue her good instructions to preuent this misery they laughed at her The neglect of taking the fit time and occasion to follow wisdomes holesome counsell and come to her when she cals plungeth scornfull men into such a depth of misery as that there is no meanes of recouery For when wisdome laughes a man to scorn whither shall he repaire for succour And to this intent of husbanding our time well notable is the saying of the same Apostle in an other place bidding vs whilst we haue time doe good to all As much as if hee had told vs that time must so much the rather bee bestowed in doing good and then it is redeemed because we haue no such great store of it as we do foolishly imagine The vessel of time is not so full as most men dreame nay it will sone come to the bottome It is then wisedome to spare betime and not in the very dregs and lees All these places doe in most plaine manner confirme the point viz. that euery good Christian must be very sauing and thriftie of his time that is must conuert all occasions to the good of his soule and furthering of his reckoning not suffring by his will any houre or minute more then needes must to bee layd out in any thing but matters that may fit him for a better life This is in truth to haue ones conuersation in heauen when one vpon the least occasion is ready to make one step further thitherwards when one giues all his time to God but so much as may be more especially to religious exercises and such things as doe after a peculiar sort make for a better life not letting slip any meanes of furtherance that is offred him this way Now for your better direction in this sauing thrift and for the more full vnderstanding of this point and more easie practising of this needefull dutie I purpose to stand some while in shewing these two things First from what time is to be redeemed Secondly what the time is which must bee redeemed For the first we must vnderstand that there be fiue hucksters of time very cormorants and ingrosers of this precious ware which betwixt them for the most part get vp al the houres of mens liues not suffring the soule to enioy so much as an houre for it owne vse vpon the best occasion to benefit it selfe These theeues when I haue told you their names I will describe more at large They bee first vaine sports Secondly vaine speeches Thirdly immoderate sleeping or sluggishnes Fourthly vaine thoughts Lastly immoderate following of worldly businesse and affaires Play Twatling Sleeping foolish thinking excessiue rooting in the earth Now for these fond sports amōgst which I comprehēd riotous feasting belly-cheare a companion of gamming for the most part and also that tiffling and womannish disease of curiousnesse in putting on apparrell for these I say it is easie to proue that they do eat vp these good houres which otherwise would much inrich the soule of man Salomon the wisest of meer men that liued since Adam hath set it downe as a sure rule that neuer failes scarce euer admits exception That hee which loues pastime shall bee poore and he that loues wine and oyle shal not be rich If this saying be vnderstood onely of the body it is most true For these things will make a man extreemly needy in the midst of large possessions and plentious reuenues But if wee apply it to the soule as I see not cause why it may not be applyed to both it is most vniuersally true Hee that is so wedded to his pleasures and besotted vpon vaine delights as that the current of his life is carried that way or else too great a part of the streame is turned thither shal be destitute of vnderstanding shall haue a naked ragged tottred soule and that comes because hee hath not vsed his time well by the right imployment whereof he might haue got wealth for his better part I meane vnto his mind and heart A thread-bare heart needy of knowledge comes from a voluptuous life stuffed with pleasures And the Prophet Isaiah cries out with a wofull and a bitter cry against these which had the Timbrell the Pipe and the Harp in their feasts but would not regard the work of the Lord. All their daies were taken vp in eating drinking in banqueting and feasting in good cheer and merry making So that there was no time to meditate and thinke on these afflictions wherby God did warne them to repentance and amendment which is most contrary to this dutie of redeeming the time for all this time is euen lost and cast away And had wee no other proofe then our owne experience in this behalfe would it not manifestly conuince that he which desires to redeem the time must fly these vaine delights sports For do we not plainly see what a canker it is in a number of mens liues when many dayes they bestow three or foure houres together yea halfe the day if not the whole in dicing carding bowling shouell-bord or the like idle if
not wicked exercises doth not this wast and poure forth time ouer lauishly Or can that man haue so much rest and quiet or so much fitnes opportunitie to do good to his soule as his wise care in cutting of these needlesse recreations or vexations rather would haue afforded him For these vaine pleasures are not alone mischeeuous hinderers of this thrift in that they consume the very houres thēselues but as much or more also in that they dissettle the heart and pull the affections out of ioynt so that a man is driuen to take as much paines to set his heart to a good exercise as would well haue dispatched the dutie had hee not beene thus vnfitted Now what a miserable losse is it when a man is robbed of his time and of his heart both at once And by both kept from reading praying meditating examining his heart or any such good exercise for his soules aduantage Wherfore if any man would so preuent these vaine foolish sports that they should not spoile him of his heart and houres let him obserue these two rules in his sports and then he shall doe well in these respects First this being presupposed that he doe not vse any recreations but those which he can proue to be in themselues lawfull first I say for the beginning of recreation let euery man know that recreation must follow labour for the most part or if at any time it goe before it it must be very little onely to fit one for labour The Lord allowes a man no sport though neuer so lawfull in it selfe vntill such time as his body or mind do stand in neede of it cheefly when they haue beene busied in some such honest affaires as by wearying them haue made them vnfit for further labour so that they must againe be fitted thereto by recreation Vntil paines-taking haue made the body or minde not so well able to take paines there is no allowance ordinarily for recreation All our sports and recreations if we wil vse them well I speake of those which are lawfull must bee to our body or minde as the mowers whet-stone or rifle is to his syth to sharpen it when it growes dull He that when his syth is dulled wil not vpon a desire to doe more worke take time to whet it shall cut lesse and with more paine more vnhandsomely then he need to doe so he that when his body or mind is tired or heauie will not vse some honest refreshing shall doe lesse and with lesse dexteritie then he might But on the other side if the mower should doe nothing from morning to noone or from noone to night but whet whet whet rubbing his syth he would both marre the syth and bee counted an idle worke-man also for loosing his dayes work so he that will run after the most honest delights when neither the wearinesse of his body nor heauines of his minde requires the same but onely vpon a fond lust or longing after them shall in time destroy his wit and strength and in the meane season maruailous vnthriftilie mis-spend his time Therefore let not a man beginne the day with play though neuer so lawfull vnlesse his body or minde require some necessarie exercise to make it more apt for his calling Hee that sets into the day sportingly shall bee sure to go through it either lumpishly or sinfully much more if he spend all the day from morning to night in playing let it be neuer so much holy day or haue he what other excuse he wil. This rule is for the beginning of sports The second is for the measure and continuance of them where this is a generall and a firme direction That it is not lawfull for a man in an ordinary course to spend more time in any pastime vpon any day then in religious exercises I meane cheefely priuate religious exercises I say it is vtterly vnlawfull to bestow a larger time any day vpon the most lawfull delight then in priuate religious exercises or at least in a customable course so to doe This is plainely proued by that which Christ speakes to vs saying First seeke the kingdome of God and the righteousnesse thereof You see here commanded to prefer the seeking of heauen before any other thing whatsoeuer to let that haue the cheef place in our soules and in our liues Now he that first seekes the kingdome of heauen cannot bestow more time in sports of any sort then in those things which doe directly make for the obtayning of eternall life and that righteousnesse which will bring one thereunto such as are hearing and reading the word praying meditating examining the heart conferring and the like And surely this is a most equall thing that the most needful duty should haue the most time bestowed vpon it Yea it is a most easie rule to all sorts of men that haue seasoned their hearts with the true feare of God For if a mans calling lye in bodily works then the very exercises of religion are a refreshing to his body in that he doth for the space while they continue desist from his bodily labour and his calling affords sufficient stirring of the body for health so that if he be religiously minded and haue indeed set his delight on God he may well giue as much time to these actions as to any carnall sports But if any mans calling lye in study or such like labour of the minde first the change is a great refreshing and varietie a delight and then there bee religious exercises which will refresh the minde as well as any sports and for so much exercise as health requires it is not long in vsing because nature is here as in other matters content with a little howsoeuer men seeke excuses by belying her so that at the least an equall portion of time must be allotted to God and religion as to sports and delights euen of students if they will first seek the kingdome of God Therefore let a man measure out the time of sporting and recreating himselfe by the time hee takes to pray to read to meditate to sing Psalmes to confer of good things or the like and know that he hath not libertie from God to imploy ordinarily so much time neuer to imploy one minute more in the most vnoffensiue sports then in these seruices of God Now let a man conforme himselfe to these two rules Begin not play till need of body or minde exact it Continue not sports longer then a man hath or shall continue some godly priuate exercise of religion and he shall saue his time well from this first theefe Now comes to bee considered the next spender or rather robber of time that is Idle twatling or babling And concerning this our Sauiour Christ deales plainely with vs saying That of euery idle word which men shall speak they shall giue account at the day of iudgement Think well of this sentence and lay vp euery word Thou must not alone
giue account of thy worke but also of thy words thou must not onely bee called to a reckoning for mouing of thy hand foote or whole body but of thy tongue also that not alone for wicked words sinfull words harmeful words speeches in themselues infectious and rotten but for idle and wast words and not onely for a number of idle words for a whole throng or fleete of them but for euery idle word Now then if there be an account to be giuen and a reckoning to bee made for these rubbish speeches iudge if it bee not a want of redeeming the time to lay it out in such a thing as will bring a sore and heauie burthen afterwards without repentance to cast it off iudge if he which makes much of time had not neede take much heed of this ill-spent breath Not alone then wicked speaking when one belcheth forth lewd and filthy words nor slanderous and backbiting talke when one whispers of his neighbours faults behinde his backe vttering perhaps also lying reports and fathering that vpon him which he neuer did or meant but euen vaine needlesse and vnprofitable words which tend to no good or wholesome vse for the soule or body are a mis-spending of time and contrary to this precept and therefore also to bee shunned of him that is this way thriftily disposed No man can talke idlely but he casts himselfe vpon a double damage euen the losse of a word and the losse of time two great losses what euer men imagine of them And therefore the Apostle Paul also findes fault with a certaine sort of women that were pratlers which would goe from house to house twatling and babling out frothy speech that was good for nothing which fault he condemnes as a matter something worse then idlenesse or doing nothing when one talks toyes or trifles and speakes shadowes or gawds that yeeld no profit Such twatling cuts out the heart of good time for it hath seldome any measure it creepes by little and little ouer a great part of the day and sometimes of the night How many winter nights doe men suffer themselues to be robbed of by this childish babling And in the fourth verse of this Chapter the Apostle forbids foolish speaking iesting The one is a rouing discourse gathering together a great deale of chaffie geere that will feed no man a busie but absurd prosecuting of a headlesse and footlesse tale as wee may call it in our phrase The other is a setting of ones selfe and sharpning of his wit to coine pretty and wittie scoffes and conceits that may moue laughter for this end onely Both these are condemned as vnlawfull and vnbeseeming Christians There must be a difference made betwixt a smooth and pleasant vttering of ones mind in seemly phrases and good and delightfull termes and manner And this whetting of the wit to bandie and tosse sharpe and brinish taunts and quirks Now this pleasantnesse of the most honest sort is not to bee vsed as a custome but in the nature of a refreshing when men are dulled for better matter For laughter being a power of Gods creating and holesome to the body and therefore lawfull it cannot bee vnlawfull in a seemely sort harmlesly to moue laughter by words but it must not bee iesting one must not giue himselfe to it and make it his occupation for an houre or two together Now none can be ignorant how great a hinderance this vaine speech is to the well imploying of time For doe we not see that in many places whole dayes are cast away in the deepe gulfe of rouing and vnprofitable runnagate babling to no purpose And that whole meales are deuoured in gibing and iesting if without taking the sacred name of god in vaine and hurting ones brothers name which is very seldome yet excessiuely and not without thrusting out better matter which is a greeuous fault Wherefore that we may be well armed against this robber let vs obserue diligently these two rules First let vs make conscience of our words and of the mouing of our tongue knowing it to be a necessarie duty that God hath imposed vpon vs to haue our words alwaies gracious and seasoned with salt alwaies good for the matter and tempered with wisedome for the manner Which precept the Apostle ads presently after this of redeeming the time to the Collossians as a notable part of it The Law of grace then must bee the bridle of our tongue and wisdome must raigne in our mouthes so that wee speake nothing but that which may be for some profit to our owne or others soule or body being fitly tempered to the present circumstances of time place c. where and when we speake For the words are gracious not alone when they tend to the further edification of the soule in some matter of religion but also when they be busied about ones honest outward affaires and lawfull calling this being a great furtherance to Godlinesse that a man know how and accordingly practise it to follow his calling with dexteritie and wisdome Now he that would not haue vnnecessarie trifling words steale into his heart out of his mouth and so spoile him of good seasons must set it downe as a thing to which his conscience is bound as well as not to lye sweare or slander not to speak one word whereof hee cannot giue some reason from the good that he doth aime at in speaking of it And euery man must know that hauing let slip such a word he hath committed such a fin as makes him liable to Gods iudgement and to the sentence of condemnation The want of resoluing the heart thus causeth many to take libertie to their tongues and harmefull libertie it is and yet to thinke they haue done no harme to themselues in so doing And therefore the common excuse of such twatlers is this I hope that it is no harme yea but what good was it If it were not directed to some good it hath done harme for it hath broken Gods commandement set thy selfe deeper in debt then thou wast before thou hast one trespasse more to answere for before Gods tribunall no man shall euer auoide this puddle that will not be perswaded it is a damnable sin to step into it First then labour to conuince thine heart and frame thy practise to this rule in all speaking Secondly for honest comely mirth in speech besides that it must not relish of lust nor sauour of mallice and profanenesse for then it is worse then idle words it ought to bee bounded with this rule namely that it bee vsed as a meanes to quicken our selues or others against some naturall heauines or deadnesse by which the heart is made vnapt for better conference and other exercises of more profitable vse and when this effect is brought to passe that laughter hath scattered the mist of dulnesse from of the heart and minde or if no such occasion bee offred then let mirth and naturall
the spirits diminished by labour wherefore it must not bee drawen beyond this end to the satisfiing of a sluggish humour So that as it were a fault for a man to sit and cram himselfe with meat till his stomack would turne back the morcels because no busines did call him from the table so it is a sinne to giue ones selfe to immoderate sleeping or slugging in bed as our word is to sleepe compasse because no vrgent matter doth call him vp This is to bee on the bed as a dore on the hinges that one cannot rise till a leauer come that is something euen almost of necessitie It is wicked to surphet on sleepe as well as on meate So then it shall bee a great helpe against sluggishnesse to know that God allowes not any man to be sluggish and therefore to accustome ones selfe to timely rising For in this one thing custome hath as much power almost as in any thing so that looke what is ones vse that hee shall hardly refraine Hee that doth customably forsake his bed so soone as hee feeles his nature fresh and his spirits quickned shall with ease keepe on in so doing But he that takes libertie to laze himselfe and dull his spirits for lacke of vse shall finde the more hee sleepes the more he shall be drowsie till he become a very slaue to his bed and make sleepe his master So a healthfull body by confessing it to be his duetie through custome though hard at first drawing it vnto a nature may haue the morning at command And this is the first rule Secondly for the time of hearing the word hee that would not bee troubled with such sluggishnes then must looke that hee doe vse meate and drinke and sleepe moderately in the fit season of it and then striue to quicken himselfe against carnall heauinesse and sorrow by prayer and meditation before hand which two things will keepe a healthfull body in such good temper that sleepe shall not ordinarily oppresse it in this most sacred exercise Now followes the fourth theefe to bee arraigned and that is idle thoughts Mans imaginations will bee working and tossing conceits vp and downe almost continually Now all men by nature are so tainted with the sicknesse of vanitie that their minde will runne willingly after nothing else but that which vanitie begets And for this cause men haue taken vp a prouerbe to dazle their eyes if it might bee that this might not seem a fault They say that thought is free as though one should neuer answere for idle thoughts And it is the common excuse of men to say they thinke no harme as though it were enough to hatch no mischeeuous and harmefull conceites notwithstanding they doe exceed in idle and vnprofitable imaginations Whereby it may bee seene that men are so farre from reforming this fault and auoiding this theef that they will not take it for a fault nor esteeme it as a theefe of time But this swallowes vp most of our solitarie houres when men are in bed or alone in the night season and cannot sleepe or when they be iournying and walking without companie they cannot then possibly talke with others when no man is present Yet their mind doth busie it selfe in idle talking with it selfe casting a thousand fond things beefore ones eyes as what if this should bee or what if that should come to passe and much a doe to little purpose This rouing and frisking of the phantasie like a wanton calfe let loose from the stall is a fretting worme that eats out a great deale of most mens time so that they cannot redeeme it for the profit of their hearts This puts by good meditations and suggests fethery light stuffe that hath no good substance in it froth and foame which is not nourishment to the minde but rather poyson in that it fils it full of winde And a windy heart is no lesse burdensome then a windy stomacke This casts out the cogitation of Gods benefits that one may not bee thankfull for them it shoulders away the thought of ones owne sinnes that hee may not renew his Godly sorrow and repentance for them It iussels out the consideration of Gods graces that wee cannot set our affections on fire to long and labour after them And in all these respects it takes away the benefit of much good opportunitie For euery time a man is alone separated from all company and outward businesse there is an excellent occasion of furthering his owne soule offred vnto him If any thing greeue him hee may freely disburden his heart into Gods bosome If hee faulted any way he may haue full and free scope to confesse and bewaile it if hee want any good thing there is leasure and place as in effectuall manner and with as many words as one can to beg it of the Lord. Thus great riches might come to the soule by a well-spent solitarinesse But vaine cogitations doe depriue a man of all this and doe so blow vp the mind with that which is nothing as it growes swolne like the flesh of him which hath the dropsie so that it may well bee called the dropsie of the minde Now a helpe against this vanitie of the minde breaking forth in idle thoughts and fancies First wee must take the councell of Salomon to keepe the heart with all diligence The heart is that which must be narrowly looked vnto that euill and vnprofitable thoughts rise not vp in it Here must bee the speciall care to preuent first breeding and engendring of sinne in the most inward parts This theefe will be still filching and stealing time continually doe what one can Wherefore a watchfull and warie eye must bee had thereunto and a diligent garde must be set before the heart to keepe out such imaginations from entring as bee like rogues and vagrants worth nothing and alwaies come to steale something When a man makes conscience of his thoughts and obserues them to what end they tend this will bee an excellent helpe to keepe them from wandring whereas if one will follow the prouerbe and esteeme them as free they will neuer bee kept from a busie fondnesse like Ants in a mole-hill that runne vp and downe hither and thither and doe nothing Then in the second plate we must labour to be prouided before hand of some profitable matter or subiect whereunto to bend the thoughts in solitarinesse Something that tends to the glory of God and our owne good eyther in matters of the soule or the lawfull affaires of the body must be let into the soule to take vp the roome and the busie fancies may bee the better stopt out And indeede the Lord hath prouided a Christian of good store of such matter if hee bee not wanting to himselfe For there is nothing that offers it selfe to any of our sences which doth not also offer to our minde if it were not starke blinde some glorious attribute of God to bee seene and consired of
by idlenesse but it comes vpon him by some hand of God here is an obiect fit for mercy and here one may by seasonably liberal here is an altar offer the Sacrifice of almes vpon it which is a thing wherewith God is well pleased Some other time sparing may bee more fit but now is a season to be more free of gift and open handed There is an occasion of doing good offred in others wherein I haue named these two particulars that euery man might accordingly take notice of other like Thē there is also occasion of doing good offred in ones selfe whether by some outward thing that befals him or by some inward stirring of the minde and affections As outwardly when a time comes in wherin we haue receiued some more speciall benefit this should prouoke vs to more thankfulnes by remembrance of the benefit Thus this time of Christs natiuitie should if any way be celebrated that it might turne to an occasion of more hartie thanksgiuing more true obedience vnto Christ that gaue himself for our sins and tooke our nature vpon him that in it hee might beare our iniquities So when we be in the enioying of gods creatures whilst we be eating drinking or such like here is a speciall season to lift vp the heart to God to kindle a flame of praise by this fewell that our thanks might be so much the more earnest by how much we haue a more present feeling of Gods mercie and doe euen tast how good he is On the other side a man is somtimes pressed with a sore crosse affliction that pincheth his soule here is a very fit occasion of humbling ones selfe and examining ones heart For in these afflictions god cals to humiliation for the most part which dutie being performed after a man may reioyce in his affliction But whiles the burden of the crosse is heauie here is a notable meanes to further one in the work of humiliation and if one can take the time when God smites he may at least he ought cause his hart to stoup before him with more ease then when he was at more ease for his body Againe somtimes a man hath a more inward stirring of his affections which he cannot haue at an other time This must be followed greedily taken sometimes at the sermon or vpon some other occasion a man hearing or thinking of his sin and the punishment due thereunto haue a kind of pricking in his heart and some touch of remorse within him his consciēce begins to tel him that all is not well he growes to some orderly conclusion Sure I wil now be sorrie for this fault amend it Now if one will follow this motion go after god when he cals for this is one of his inward callings and not shoulder it out with fond mirth but nourish it by a plain confession of his sin to God an harty begging of grace strength from him to do that which he now sees he should doe this will come to godly sorrow and so to repentance but else if he choake it and quench it it will vanish and the hart will be more hard frozen in the dregs of sin So that if there be any whose heart at this time at the speaking of these words whose soule smites him for his swearing lying sabboth breaking whordome drūkennes gameming couetousnes railing or the like sin let him when he is gone out of the Chruch cast himselfe downe in the presence of God confesse this his sinne or sins freely without dissembling labour to be more sorrowfull for them then euer he was and pray to god to pull him out of this mire This if he doe he shall take the time he shall be a conuert the Lord will receiue him as the vnthriftie prodigall son was receiued by redeeming the time he shal find redemption to his soule But if hee despise this admoniton of God his soule shal be more seared then before his hart shall be deliuered to a greater of hardnes and sencelesnes then euer before so be further of from repentance life But alas the frantick dealing of men in this case is too palpable to be straunged at when Gods word strikes vpon them when they feele the keennesse of it when the threatnings haue cut so that they smart for it then they run to dicing carding drinking dancing c. as it wer of set purpose to driue away the spirit of God that was comming towards them to heale their soule None is so mad to take such courses for his body that whē he feels the sore to smart then to run frō the Phisition and couer it ouer with a clout or striue to forget it yet for their foules a number deale so sencelesly in this thing as much as in any other verifying that name which the holy Ghost hath giuen vnto him whē he termes mad men For it is a property peculiar to a mad man that feeling paine he will hate the Phisition run away from him that would help Oh that those of vs which haue hitherto beene so mad would returne now to our right minds to God to be healed Againe sometimes a mans heart is stirred vp with an inward and secret reioycing or gladnes Then saith S. Iames. If any man be merry let him sing Psalmes Now he shall do it with a cheerfull courage indeed And therefore Dauid would in such a case rise at midnight to sing a Psalme rather then hee would loose the season whē it would relish with him so well Sometimes also a man or a woman shall feele a secret pensiuenesse growing ouer his heart so that it euen melts as the ground that thawes after a frost he could euen weep abundantly teares offer themselues in a ful measure Here is an excellent occasion of renuing ones repentance Now whateuer be ones companie whateuer bee the matter in hand except it be of absolute necessitie let him leaue it of and betake him to his chamber or some secret now let him fall on his knees now let him opē his mouth and acknowledge his sins against himselfe giuing vent to his greefe and turning all to Godly sorrow whatsoeuer the occasion was at first Thus if any body doe his repentance shall receiue a notable encrease But if he passe it ouer his heart will not answere his desire an other time Furthermore sometimes a mans heart is earnestly moued with some hungry desire to inioy some grace of God and great longing after some christian vertue Now let him in the heat flame of his desire addresse himselfe to prayer Then one shall send vp such peircing cries and giue such aloud knock against the gates of Christs mercie that he can not chuse but heare and send one back with an almes as it were Thus hee redeems the time But else his desires will be so cold chil at an other time that he shall searce thrust a petition out of his
world but the Apostle bids to walke precisely or warily redeeming the time And hee that will take time to card or dice and to vse lawfull recreations immoderately I meane so as to be at his play the greater part of the day and it may be some if not the most of the night too shall pay full dearely for it Either he must repent vndo this with much greef and sorrow of heart or els he must smart for it hereafter worse in hell I would not deale ouer sharply with thee but take Gods louing admoniton and let him haue one tenth part of the foure twentie houres yea more a good deale then so now that thou hast more leasure then ordinarie And here is yet a kinde of people that are to be more rigorously handled such as are all gamesters that spend no one houre waking but vpon pleasure The world cals them scatter-goods and the Lord will call them scatter-houres that do misspend both goods houres Such let them think of themselues how they will as doe make gameing the greatest part if not all of their occupation must bee content to heare that they haue no portion in heauen as they can keepe no portion in earth How can one haue treasure in heauen that neuer laid vp any there If God hate a gamester so that he wil not giue him good cloths to his back now he hath threatned that he shall be clothed with rags he will much lesse afford them a seate in heauen And howsoeuer for a time they may ruffle it out be clad better then their more laborious neighbors yet this trade wil surely vndoe them For they haue brought this perill vpon thēselues that either God must not be true or they must not be rich he must for faite his truth or they their goods besides their name and soule wherefore let such as haue hitherto giuen their dayes to such an vnsanctified and inordinate course surcease from the practise of their lewdnes and both in conscience for their soules sake in discretiō for their goods sake resolue to become better husbands of time least their gameing on earth bring beggery to their latter dayes and damnation to their soules for euer Lastly let all good Christians be admonished to make precious account of their time and with much carefulnesse to take the seasons and opportunities of God according as they haue heard it is their dutie Christians either indeede purpose to learne or else make a shew of such a purpose when they come to church Ah that we might all learne this thrift and practise it as we haue heard Begin to day and hold on still now is a time of remembring the most admirable work of Christs incarnation when he was made flesh of the Virgin to purge vs from sin and saue vs from wrath by the shedding of his bloud and suffrings which he endured in his flesh Giue not all ah why should we giue any of it this time to play cheefly to bezelling surpheting or wantonnes but take some space to consider of the greatnes of this benefite and to be thankfull proportionablie therunto I would I might hope to preuaile with any by this exhortation but howsoeuer it is needfull to be spoken that none may haue occasion to pretend ignorance you see or might see your duties in this beehalfe and in practising the same shall finde the benefite of it But fooles will scorne admonition and those that haue abandoned themselues to lust will not bee intreated to pull their necks from out their hard yoake and to serue a better Master Nay so foolish are a number that they thinke to doe Christ great honour in spending the day whereon they imagine that hee was borne and some few that follow it in more then ordinary riot and sinfull excesse as though hee were a God that loued iniquitie and were delighted with drinking and swilling and gameing and swearing and surpheting and all disorder But those that know Christ know full well that hee is not pleased with such pranks Wherefore if wee will spend a day to Christ spend it more religiously and soberly then all other dayes not more profanely and luxuriously Wee should neuer forget his birth but when wee obserue some speciall time of remembring it shew that wee remember his goodnesse by doing good more honour to his name not by committing more rebellion against him And to conclude as at this time so at all times let all men that would haue their soules well furnished with inward substance play the good husbands in taking time and opportunitie whensoeuer wee finde any fit occasion of getting or doing good in our selues or others let it not slip but lay hold vpon it and vse it It is ioyfull to thinke if wee could thinke of it seriously what commoditie this thrift would bring how much knowledge and godlinesse might hee get that would keepe his tongue and heart carefully to good matters What a large treasure of good workes might hee haue that would bee ready whensoeuer his neighbours necessitie called for helpe to stretch out his hand for his reliefe And when hee saw him fit for an admonition would wisely bestow it vpon him How full of grace should his old age and sicknesse bee that would giue his health to God and his first yeares to the seruice of his soule How great acquaintance might hee get in the pallace of wisedome that would come to her at her first call and enter so soone as the doores were set open How many sinnes might a man leaue and how much power should hee get ouer all sinne that when his heart smites him would turne to God by prayer and confession What great grace would affliction bring if a man would settle himselfe to humiliation and gaging his heart in time of affliction How much thankefulnesse might hee haue that would lift vp his heart to God in the fruition of euerie blessing How many feruent prayers might be store vp in heauen that would not fore-slow time when he feels his desires earnest How comfortably might wee weepe ouer Christ and how plentifully that would take the tyde of teares and turne all pensiuenesse to this vse And how many sweete and cheerefull Psames might a Christian sing if hee would turne all his mirth into a Psalme and offer it vp to God Oh what a large increase of grace would this care bring how should his soule thriue that would bee thus husbandly Surely as the common speech hath commēded a little land well tilled beefore much more ground that is careleslie dressed so the weaker meanes with this care would bee more auaileable to inrich the heart then are the strongest without it It is not the greatnesse of ones liuing that makes one rich but the good imploying and wary husbanding of it So it is not the greatnesse of the meanes but the diligent redeeming of time to make vse of the means that makes the soule wealthy But if great meanes ioyne with great care the increase will bee so much the more large as a large liuing with good husbandry But alasse hence comes it that some in the store of all good meanes of Saluation are very beggars and bankrupts because of their negligence to take the time and fit season They let passe all good opportunities and care not for any occasion for the soule and how can their soule thriue Wherefore let euery true hearted Christian learne this wisedome and practise it as euer hee desires to store his soule with that wealth which will make him glorious in the eyes of God and much set by euen in heauen among the Angels And thus much for this time and this dutie of redeeming the time FINIS Doctrine Col. 4.5 Psa 90 12. Luk. 19.42 Pro. 1.24.25.26 Gal. 6.10 Pro. 21.17 Isai 5.12 Mat. 6.33 Mat. 12.36 Eph. 5.4 Col. 4.5 Pro. 6.9.10.11 Pro. 26.14 Pro. 4.23 Mat. 22. Mat. 13. Mag. 1.23 Mat. 6.33 20. ver Eccles 12.1 Iames. 5.13 Vse