a fool that thinks he knows enough how glad is a serious Christian that values time of an opportunity of receiving good of being helped on his way of a little cordial in time of fainting of one that will take him by the hand when he gives a slip he that knows the most is the most receptive of knowledg and the ablest Christian readiest to take in more strength 7. He is a Wise-Man who is able to give advice and counsel and nothing does so much inable a Man in that as to number his dayes aright what 's the reason that we go to the Ancient for counsel but because they have had the experience of many dayes past and they reckon but of a few to come they look upon all the years they have lived but as yesterday and they reckon to Die to morrow were I to chuse a Man for my Life to give me counsel it should be one that makes Conscience how he spends his time that will not trifle and idle away his time The diligent good School-master does first of all teach the well-using of time when he is very severe if his Scholars do not come in the morning exactly at the time appointed 8. We count him a Wise-Man that is of few Words for even a fool when he holds his peace is counted wise now he that values time and knows the pretiousness of it is alwayes very thoughtful and studious what he must do in the next place he is not for talking but for doing his words are weighty and alwayes spoken in due place and season he has no superfluous time for supernumerary words 9. He is a Wise-Man that loves and keeps Wise-Mens company he that measures time has none to spare to spend with fools he that makes conscience of redeeming his time finds that he has not so much time as he would have with Saints he has none at all for sinners 10. We count him Wise that minds his own business and meddles not with other mens he that numbers his dayes sees that he has time little enough to manage his own matters in It is observable that walking wisely towards them that are without and redeeming time are put together Col. 4.5 Eph. 5.16 of all Men he gives the least offence Two things offend the World First When they observe your failings Secondly When you observe their's Now the Man that spends his time conscienciously minds his own Paths looks directly forward he neither stumbles nor looks on side to take notice of the falls of others he looks to his own place and work that the Lord left him to do Mark 13.34 11. He is a Wise-Man in Scripture-sence that fears God The fear of the Lord is the Beginning of Wisdom Job 28.28 The fear of the Lord that is Wisdom and to depart from evil that it understanding Now none is so prepared for the fear of the Lord as he that numbers his dayes it keeps the Soul in the continual awe and dread of the Almighty God and the reason is evident and plain for he looks upon the Lord as his Landlord and himself as his Tenant at will the rent he payes is but small and he is very careful to please his Landlord turning out is troublesome at the best and upon short warning it may be somewhat dangerous therefore he judges it very reasonable that he should continually stand in awe of him in whose power he absolutely is as to his being and wel-being as to his stay here and his dwelling place hereafter and thus much briefly for the proof of the point one word of Application and so I conclude this Text at this time Vse One General exhortation from the whole let us learn this Wisdom of numbring our dayes that we may be Wise has it been our evil that we have lost much time and have not put a due value upon it let us now redeem it repurchase it at any rate the word signifies to buy some things back a Metaphor taken from one that mortgageth his land and redeemeth it again or from the practice and custome of Wise Merchants who use to buy their commodities whilst fit time of buying serves and whilst the market holds and having haply had great losses or formerly spent their time idly or unthriftily do by their diligence seek as it were to buy back again the time that is past The truth is my Brethren we have been great unthrifts have squandred away a great stock and portion of time time is now grown a scarce commodity the price of it is risen we are fallen into those hard times mentioned 2 Tim. 3.1 hurtful heavy damaging times that as the Sea being infested by pirats the Earth being followed with male-influences from the Heaven make times hard for the Body so the scarcity of opportunities together with their ensnarements and molestations adding the great suspension of Heavenly influence renders the seasons of receiving good very difficult hard to come by and harder to be improved besides this the swifter motion of time now because nearer to its center meeting with an old crazy distempered World all Persons and Things being grown worse than they were every way does cause much detriment and spoil to both as the speedy motion of a Coach in bad wayes makes the passengers knock their Heads together and fall heavy upon one another that never intended it the hurry of this last time does wear and weary out Person and Things throws Men and breaks them one over another casts some into the grave and leaves others I know not where and causes such commotions mutation and inflammations that it is much to be feared that the axletree of the World may catch fire which may not so easily be quenched but increase to the general conflagration of that great day mentioned 2 Pet. 3.10 But the day of the Lord will come as a Thief in the Night in the which the Heavens shall pass away with a great noise and the Elements shall melt with servent heat the Earth also and the works that are therein shall be burnt up I shall conclude my exhortation in the words of the same Apostle that immediatly follow seeing then all these things shall be dissolved that time will bring matters to this pass What manner of Persons ought we to be in all holy Conversation and Godliness looking for and halting unto the coming of the day of God wherein the Heavens being on fire shall be dissolved and the Elements shall melt with servent beat wherefore Beloved seeing ye look for such things be diligent that you may be found of him in peace without spot and blameless and seeing ye know these things before Beware last ye also being led away with the errour of the wicked fall from your own stedfastness but grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ To him be Glory now and for ever AMEN FINIS * A dangerous fall at a Trap-door * Psa 90.12 * Bramham Toulston Oglethorp Ceeds Shadwel Wakefield Pontefract Hull Beverly Langlon Thoraby York Barwick in Elmet c. 2 Pet. 3.1 Now under the care of Mr. Jam. Fitten my old Friend Fellow sufferer and and Mr. Hen. Forte * Mr. Smith is an honest Man with all his faults Pro. 11.20 Heb. 10.22 Mrs. Smith Mat. 28.20 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 11.9 Eccl. 12.9 Job 4.1 Mr. Gar. Minister at Leea's Author of the Demonstration of the Resurrection of Christ Mr. Mansfield castle Et me more me a-liquando corripiet And the Earthy house of this Tabernacle shall be dissolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eodem die lusrunt navigia sorbent sen. Jer. 45.4 5. Jon. 3.4 Ps 139.19 acupictus sum Gen. 47.9 Job 14.1.5 6. Psal 90.10 Mat. 21.2 Heb. 5.7 Job 7. last Eph 4.26 Mat. 5.2 3 Psa 31.15 Job 17.1 Isa 56.12 Gen 4.8 Exo. 12.30 London War and sea-Fights Eccle. 9.10 Mr. F. 〈…〉 〈…〉 Psa 73.18 19. Gen. 47.9 Job 14.1 Psa 90.10 Esa 57.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 13.26 Psal 98.9 periissem nisi periissem Job 36.8.9.10 Fecisti nos ad te cor nostrum inquictum estdonec re quiescat in te versa reversa in tergum in latera in ventrem dura sunt omnia tu solus requires Austin Mr. G. Eccles â— 9 1 Tim. 6. â— Hab. 2. De brev â—â—t Eccl. 2.20 Mr. G. Job 6.15.21 Eccles 2.22.23 Mat. 24.22 Psal 16.11 Deut. 33.25 pauperis est numer are pecus Psa 9.10 Job 13.5 Jam. 1.24 Eccles 3.1 Mat. 24 22. Job 6.29 Heb. 13.5 Eccles 2.1.3 Heb. 9.28 Pro. 7.4 Mr. W. Titus 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tim. 11.3 Titus 1.16 Phil. 3.19 Eccles 8.6 7 8 9.12 Heb. 12.11 Job 29.4 Heb. 13 Mat. 6â— 1 Cor. 7.29 Mr. B Phil. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 21.7 Mat. 14.4 Mat. 13.19.22 25. Mr. G. 2 Pet. 3.8 1 King 14.14 Eccl. 8.12 Hab. 2.3 Kin. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 17.28 Mr. G. V. 13. c. V. 29. V. 30. Prov. 6.1 C. 27.23 1.7 1 Tim. 6.19 Joh. 4.23 24. Joh. 4.23 24. V. 5 6 7. Heb. 11. 1 Cor. 7.29 Mr. F. Exod. 29.19 Job 3.21 The Lady Barwick of Toulston in Yorkshire to whom I had the happiness to be Chaplain for several Years and must ever own my self to bemuch obliged and no less to the Right Honourable the Lord Henry Fairtax her Son in Law and my constant and Faithful friend in my sufferings for Christ Job 3.21 1 Pet. 1.17 2 Pet. 3.5 Quo irem sâ—â—tunc obtrem nisi in ignem tormenta digna factis mcis c. Cont. 5. * Nisi primo Deus per miscre cordiam parceret non inveniret ques per Judiesum câ—iona ret Rom 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 13.8 2 Pet. 3. 2 Timo. 2.25 Mr. G. Mat. 6.34 1 Thes 4.11 De Net Deor. 3. Dan. 5.17 Mr. G. Vide prus ne illud debeas-frange esurienti panem tuum c. Psal 61. Esa 58.7 Esa 1.16 17 18. Disputare vis anrequam facias unde dignus sis disputare c. Queritur Egystus quare sit factus adulter in promptu ratio est desidiosus erat Mat. 16 3. Ver. 12. Luk. 10.38 Prov. 22.3 Luk. 12.35 c. Prov. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dura molesta v. 11 12 14 17 18
old puritan one of his hearers One story relates the conversion of King Edwink about the year 600 together with his Kingdom which contained especially Yorkshire Thus a wise Courtier of his when he heard of a Christ that promiseth Eternal happiness was preached unto him reasoned with him This present life of our's O King sayes he in regard of the uncertain time that was before us and shall be after us is but like the flying of a Bird here through your entry in at one door and presently out at another whilst you and your Nobles in a stormy blustering day sit warm here about your Hall-fire the poor bird for small moment of time whilst she was in your entry felt not the cold and stormy weather but that was for a very short moment and presently she did but as it were dart through from storm to storm so this present life of our's is but a very short thing but a Bird's flight through your entry what went before and what follows after we utterly know not and therefore if this new Doctrine bring us any more certainty and after a short flight through this entry can tell us how and where we shall live happy for ever by all means let us imbrace it this was a great motive to his conversion as also of his People The other passage is of the Son of an Heathen Emperour whom his Father for fear he should turn Christian laboured by all means to keep from entertaining a thought of future happiness or of Death or of the shortness of this Worldl's pleasures lest hereby he should be driven to embrace the Christian Religion that promiseth after this Life an Happiness Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for us The Emperour that his Son should never think of any such future happiness cansed him to be brought up in a most Glorious Palace and attended there with gallant attendants fresh and comely and youthful and that he should never see nor ' bear of the miseries of this Life as Death old Age Sickness Poverty c. to the end that he should think of nothing but the present happiness afterwards the young Man desiring to recreate himself with going abroad his Father appointed that the officers should take order that all things irksome and unpleasant should be removed out of the way and that there should be nothing but Song and Musick and Danceing and delightful sights in his way but upon a time through the negligence of his Officers he espyed an old decayed writhen Man ready to drop into his Grave whereupon being somewhat moved he demanded what would become of that Miserable Creature Answer was returned that he should shortly Die and be Buried in the Earth and what shall all Men Die likewise saies he or some only nay all say they all must Die and within how many Years Eighty or an hundred at most and when he had heard this it would never out of his thoughts but still he was mourning out these Words and what shall Death also seize within such a time upon me shall I within such a time bid sarewel to all my pleasures why then Laughter than art mad and Mirth what dost thou and why should Madness be in my Heart whilst I live and after that go to the Dead and then to have a Living Dog to be better than I a Dead Lyon and thus his troubled Heart coursed him with these thoughts and would never let him res till Christianity brought him to a lively hope of that other Happiness Now it were good as this made him of a pagan a Christian so our Hearts would course us thus to make same of us that are Christians only in shew to be Christians in Power and to be Sanctified by the Spirit of Regeneration that when we fail we may be received into Everlasting Habitations what a Madness is it counted in the foot in the Gospel to say Soul set up thy Rest when he was removed before he bad well warmed his seat One of the Ancients tells a Story of one whom the World did strive as it were to make Happy he had an Healthful Body he had pleasant Friends fruitful Grounds good Succes s in all things and what else might make for his pleasure and yet was miserable because he feared still left all these might quickly have an end now he was well but he could not tell whether he might not be Sick ere to morrow now his Friends were Faithful but c. The Sea is not to be trusted no not when it smiles upon us in a moment it is all in a Storm and the same Day Ships are swallowed up there where they played at Anthor before How much does it concern us to learn the meaning of that Eccles 7.2 It is better to go to the House of Mourning than to the House of Feasting for that is the End of all Men namely Death and the Living will lay it to Heart At the sight of the Spectacle of Mortality we will happily begin to consider how vain all the Hopes and Purposes and Desires of Men here are that now at Death will have an End and thereupon begin to think of some more solid and enduring Heppines how shuld we Prize the Gospel our Religion that teach us how in this small pittance of time we may make good Provision for an Eternal and Everlasing state how should our Faith and Repentance and Holy Meditation and Communion with God and Heavenly Mindedness be furthered by this and whatever it is that hath a tendency to our well-being in the World that is to come which shall never have an End Consult Heb. 11.8 9 10. In the 32. of Ezekiel there are reckoned up the flourishing and mighty Kings and Kingdoms of the Earth Egypt and Elam c. and still it is added and expressed of them that though they cause their terrour in the Land of the living yet they are gone into the Nethermost Parts of the Earth though by our Greatness and Riches we may cause a little envy in the World by our Parts of body or mind beauty wit strength or policy cause a little admiration in the land of the living yet one Day ere long we shall go down into the nethermost parts of the Earth It 's said in the 27 ver of that Chapter That the mighty Men are laid in their Graves and their Swords Under their Heads the phrase as a Learned Man observes is borrowed from the Heathenish manner of burying their Warriours and great Worthies with their Weapons or Conquering Swords under their Heads the Wealthy ones that buy and sell and get gain shall be laid in the Grave with their Bags and Bonds and Evidences under their Heads they that Glory in Titles of Honour shall be laid in their Grave with their Coats and Scutcheons laid under their Heads the fair and beauteous that now rejoice in their fresh and lovely complexions shall
because they are things upon the Earth it is a bad soile it is a troublesome air Men may save themselves a lobour of shiting from one condition to another for till they shift out of the World let them never expect to sit easily no rest to be found in any part of the Earth no restlesness in any mansion in Heaven I might still prosecute this matter of the wandring of the desire which is in all conditions of men upon Earth Does not he that is just within the presence Chamber door wish he were a little nearer the chair of State and he that is the third Man to the chair wish he were the second and he that is the second wish he were the first that he might have the Princes ear the first grieves because the chair is not his and he that hath the chair wishes it were advanced a step higher that whereas he has but one Kingdom he had two and he that hath two wishes he had more and he that hath more wishes he had all and he that hath all is not content because he hath all a strange thing at first he was not content because he had not all and now he is much less content because he hath all for then he had some hope to obtain his desire when he aimed at all but now he has no hope to obtain his desire because all will not suffice but he complains there are no more Worlds And now I am fallen into this Discourse give me leave to answer an Objection Object Are there not many that will say that had they but so much they would be content ay that would they with all their heart and never desire more does not this contradict your Doctrine and that which you are designing to prove all this while that he that lives upon Earth in any part of it or in any condition in it must expect trouble every day all their life time and enough of it Answer 1. Perhaps they know not what they say are there not many that thought before they had no great stomack that when good victuals are set before them they find a stomack and desire there to taste of one dish after another are there not many that designed to buy no great matters that when they are in the fair in the midst of so many pretty commodities desire this thing and that thing are there not many that when they put off from shore thought to go but thus far to Sea for recreation that the Wind arising are afterwards carried away into the deep God knows whither So these unexpected Winds rise as often by Land as by Sea the wind of Affection of too much Love and desire towards the World and joy in it and carries Men a way into the wide World God knows whither 2. This that they say that if they had so much they would be content fully content and not desire a whit more this is only out of a ground of unlikely-hood that ever they should come to more or scarce to that and not as though that same would absolutely satisfy and content them as sickly Men or old Men that in likely-hood cannot live long will say perhaps that were they certain to live but so many years they would never desire to live longer not as though simply that would satisfy them for every man naturally hath an infinite desire to live for ever but because considering their present state in all likely-hood they cannot go beyond or scarce attain unto that period of time and therefore they say that were they but certain to live so long they would even desire no more but restore to the sickly Man his perfect health again and to the old man his former youth and try my parties then if so few years will content them if they will be so moderate in their desires just thus many men because in al likely-hood they can never attain to greater matters and scarcely to those they instance in therefore they seem to have moderate desires and such and such things will content them but give them all the opportunities and means that others have and then see if their desires be not the like there are many would climb higher if they had but a ladder and he that laid 38 years at the Pool of Bethesda if he had had any to help him in he would not have laid there any longer than the others 3. And lastly if there be any that when they had got somuch or somuch be truly for Worldly matters content and neither seek for nor desire more then this contentedness ariseth not out of the nature of the thing but out of the moderation of their own minds that seeing their bodies about which all the toil is are neither so great nor to last so long therefore there is not need of much Again it ariseth out of the ground of the Apostle That Godliness is great gain with contentment necessarily drawing contentment with it because any thing will serve as present to him that hath the reversion of Heaven any place will serve him that looks at last for God's right Hand any fare will serve him here in the day-time that looks at night forthe Lamb's Supper and therefore it remains still good that of themselves these things cannot satisfy any man and give content but stil let him have never so much yet like the Assyrian Monarch he cannot keep at home enlarging his desire as Hell and as Death but gathereth unto him all Nations c. I have been the longer upon this point because it is so hard a thing as was hinted to perswade even Professors that his World has no true comfort in it nor can it possible have any Trouble and enough of it â— the genius of the World and the infeparable companions of every Man's Life in it and thus God will have it to distinguish Earth from Heaven that Men may be as it were driven to seek after that happiness that is above Give me leave to add one thing more before I come to the Application that is this I would ask no plainer evidence that there is no satisfaction to be found upon Earth in any part or place of it but trouble and enough of it because your greatest Men with whom if with any some fair Halcyon peaceable quiet Dayes should have been found have complained so of discontents that they have been weary of their fortunes Augustus Caesar as Seneca hath it that was so great a Monarch yet often and often again and again intreated the Senatours that he might lay down his Empire and become a private Mans and never thought more joyfully of any day than of that wherein he should lay down his greatness he knew by experience what a deal of toil and trouble his greatness cost and felt how heavy the Crown was on his Head whose glory and glistering others admire And Tisberius after he could find no content in his Empire nor could tell
but what I make within my self Does not he command me to believe and is not this my proper work that I shoud be found labouring in is there one in the Book of God that does incourage me to question either his ability or willingness to save me it is the work of Satan to make obstructions in a Man 's own self and then to lay them at God's door but is it any part of my work to believe him of regard him it is thy every dayes work to believe with all thy Heart and if thou canst say that thou art willing to give up thy self to the Lord Jesus be saved and sanctified by him to be pardoned and purged by him to bring nothing to him to keep nothing from him to deny thy sinful self thy righteous self and if he call for it thy natural self thou mayest conclude thou art in thy proper work which is suitable for every season and that thou art observing the order of God and appointment the Lord Jesus for This is the work of God saith our Lord that ye believe on him whom he hath sent And what ever it is that does obstruct and hinder this work comes from Satan and not from God it is a work that was never numbred out by God for thee to do for it is according to his mind and pleasure that every one should say as his Apostle Paul did the Life that I live it is by Faith in the Son of God and the work that I do is to be alwaies exercising and putting forth Acts of Faith upon the Lord Jesus And as for the concerns of my Body is it any part of my work or duty according to Gospel-rule to be carking and caring and vexing my self how I shall maintain that what I should Eat and Drink and wherewithal I should be Cloathed has not he engaged his Providence for me is not his express word and is it not my proper work to believe it be content with such things as ye have For be hath said I will never leave thee nor forsake thee Hath he given me a Kingdom and will not he give me a staff to walk to that Kingdom as I have heard it well observed by a worthy Minister will he give me Heaven and will not give me Earth will he give me an inheritance and will he not give me spending money can I trust him for my Soul and can I not trust him for my poor frail Body Is not food and ralment within the Covernant as well as life and Salvation Did he ever put me upon such work as this as to get my own Breads and leave me to my own Hands It s true as he has told me that in the sweat of my Brows I must eat my Bread but he never said I should do it in the care and trouble and grief of my Heart I must work indeed but the care of me lies with him he is bound to maintain me it is not my labour but his blessing that must do it I am but a journy-man the work is not mine but his I must be at his allowance he has set me my dimensum my task and it is purely in his disposal how I must be maintained what he will give me of these outward things whether much or little he knows best my constitution what I can bear what may be convenient for my passage what may be helping and not clogging in my journey to Heaven and if I have but little of the present World I must not call it Poverty but Discipline I conclude therefore it was never intended by the Lord to be any part of my work or to take up any part of my time to sret and perplex my self how I should have provisions to carry me or my Family through the wilderness of this World But to proceed this very thing of not numbring the work to the day and so answering the design of God in giving the day is that which proves fatal to Persons and People and becomes their utter ruine How does our Saviour weep over Jerusalem and breaks out into these mournful expressions Sayings If thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes For the day shall come upon thee that thine Enemies shall cast a trench about thee and compass thee round and keep thee in on every side and shall lay thee even with the ground and thy Children within thee and they shall not leave in thee one stone upon another Good Lord what is the cause of all this misery why will thou deal so severely with thine own and only People surely there is some great things in the bottom What have they done Dost thou ask what have they done It is for something they did not do when they had an opportunity on purpose given for doing of it Because thou knewest not the time of thy visitation God gave them his Ordinances the means of Grace he waited a great while upon them to see whether they would profit under them and prove an holy and reformed People but they not minding the Lord's end in being at such charge with them continued a careless formal worldly contentious and a very unholy sinful People yea grow worse and worse therefore c. The Lord help us my Brethren to know the day of our visitation our tranquillity is lengthened out our liberties continued we enjoy Sabbaths and Sermons and Ordinances one Exhortation and Admonition after another precept upon precept warning after warning we have also some lesser corrections and chastisements intermingled and what is all this for that we should bring forth fruit to God that we should become an heavenly and serious People that our Faith might grow exceedingly and the charity of every one of us all towards each other might abound But if we go on as we do bringing forth so many truits of the flesh remain carnal frothy so lukewarm indifferent in the things of Religion dead under the opportunitie of life with so much formally in Duties under Ordinances turning as a door upon the hinges neither well with the means of Grace nor well without them with so much outside in our services and performances so little presling after inward communion with God with so little zeal for the Name and Honour and Truths of God so little sence of the sins of others to mourn over them reprove them of the suffering of others to mourn with them and bear their burthens so great lovers of the World so desirous of having much so little contented with our conditions what never an Heart moved yet at the hearing of all this is there none cry guilty so unjust equivocating overreaching and unwatchful over our tongues in trading and bargaining so little thinking of the Royal rule to do as we would be done by so vain in our Discourses so upcircumspect in our Conversations so sensual and unmortified such