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OF THE SHORTNESS OF TIME. I COR. VII. ix. The Time is short.
OF THE SHORTNESS OF TIME. I COR. VII. ix. The Time is short.
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THE Words are the Apostles Argument to the Corinthians, and in them to us, to perswade to a moderate Love to,
THE Words Are the Apostles Argument to the Corinthians, and in them to us, to persuade to a moderate Love to,
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and Use of the Things of the World, from their and our short Continuance here; they will not continue long, nor we to enjoy them:
and Use of the Things of the World, from their and our short Continuance Here; they will not continue long, nor we to enjoy them:
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And therefore should not be inordinate in our Love to them. The Time is short.
And Therefore should not be inordinate in our Love to them. The Time is short.
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(1.) The Time of the Duration of the World, and of the Things of the World is short; so some read it.
(1.) The Time of the Duration of the World, and of the Things of the World is short; so Some read it.
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(1.) Of the World.
(1.) Of the World.
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If the Time was short in the Apostles Days, viz. That Time which God spread over all things like a Sail,
If the Time was short in the Apostles Days, viz. That Time which God spread over all things like a Sail,
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and had been some Thousands of Years roling up, was then rol'd to the last Corner,
and had been Some Thousands of years rolling up, was then rolled to the last Corner,
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and almost ended, it is now grown shorter by many hundred Years, and if the last Time (viz. the last Age of the World) was come then,
and almost ended, it is now grown shorter by many hundred years, and if the last Time (viz. the last Age of the World) was come then,
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or if that Age was the last Hour;
or if that Age was the last Hour;
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then ours (upon whom the ends of the World are come) is the last Minute of that Hour.
then ours (upon whom the ends of the World Are come) is the last Minute of that Hour.
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For, the World waxes Old, and is in its Declension;
For, the World Waxes Old, and is in its Declension;
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the Heavens are fading, they, and the Tabernacle in them set for the Sun are dissolving:
the Heavens Are fading, they, and the Tabernacle in them Set for the Sun Are dissolving:
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The Earth also, and the Works therein ▪ are Perishing, and near their End. (2.) Of the Things of the World.
The Earth also, and the Works therein ▪ Are Perishing, and near their End. (2.) Of the Things of the World.
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The Things of Heaven are set out by the Temple, which was fixt and permanent.
The Things of Heaven Are Set out by the Temple, which was fixed and permanent.
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The Things of the World are set out by the Tabernacle, which was Transient, they (as the Sun) admit no Changes;
The Things of the World Are Set out by the Tabernacle, which was Transient, they (as the Sun) admit no Changes;
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these (as the Moon) are liable to them, they please while they last, but last not long;
these (as the Moon) Are liable to them, they please while they last, but last not long;
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for, they are things that Perish (or are to Corruption) in their Use.
for, they Are things that Perish (or Are to Corruption) in their Use.
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(2.) The Time of our Duration in the World is short, so others (and more properly) read it.
(2.) The Time of our Duration in the World is short, so Others (and more properly) read it.
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We are Natural, and have our Motion, Beginning and End. We are Finite, and have our Periods and Bounds;
We Are Natural, and have our Motion, Beginning and End. We Are Finite, and have our Periods and Bounds;
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our Bounds in our Durations, as well as in our Dimensions.
our Bounds in our Durations, as well as in our Dimensions.
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And are made of Principles so contrary, at least so corruptible, that we shall certainly (and may speedily) have our End.
And Are made of Principles so contrary, At least so corruptible, that we shall Certainly (and may speedily) have our End.
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Since then, the Things of the World, are but an Appearance only. A Scheme without Solidity. A Shadow without Substance.
Since then, the Things of the World, Are but an Appearance only. A Scheme without Solidity. A Shadow without Substance.
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More in Show, then in Reality.
More in Show, then in Reality.
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And continue not long in that Appearance, but as Scenes in a Play, pass away one after another,
And continue not long in that Appearance, but as Scenes in a Play, pass away one After Another,
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and are soon at an End.
and Are soon At an End.
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And since we walk in a vain Shew, and the Time of our Continuance here is short;
And since we walk in a vain Show, and the Time of our Continuance Here is short;
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contracted, cut off, truss'd up into a narrow Scantling; contracted, Cut off, trussed up into a narrow Scantling;
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like the Sails of a Ship, which Marriners when near their Port and entring in, strike, fold, furl up, and role together.
like the Sails of a Ship, which Mariners when near their Port and entering in, strike, fold, furl up, and role together.
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Since the best worldly Estates are Vanity, as to their Duration; and we at the best Estate are Vanity as to ours.
Since the best worldly Estates Are Vanity, as to their Duration; and we At the best Estate Are Vanity as to ours.
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Since they are passing away, and we are passing away (our Days are passed away) since they are fading,
Since they Are passing away, and we Are passing away (our Days Are passed away) since they Are fading,
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and we are fading (we all fade as a Leaf) since they are withering, whilst flourishing; and we dying, whilst living;
and we Are fading (we all fade as a Leaf) since they Are withering, while flourishing; and we dying, while living;
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since we are at such uncertainties for their Continuance or ours, which shall be longest, and as to their End and ours which shall be soonest.
since we Are At such uncertainties for their Continuance or ours, which shall be longest, and as to their End and ours which shall be soonest.
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Let us not Love those Things much, which we are not sure to live long to Love;
Let us not Love those Things much, which we Are not sure to live long to Love;
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nor to have, if we should. But sit loose in our Affections to them, while we have them;
nor to have, if we should. But fit lose in our Affections to them, while we have them;
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that we may the more willingly part with them while we Live, or leave them when we Die.
that we may the more willingly part with them while we Live, or leave them when we Die.
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The Nots in the Text (they that weep and rejoyce, as if they wept and rejoyced not) are not (as one observes) Negations but Moderations,
The Nots in the Text (they that weep and rejoice, as if they wept and rejoiced not) Are not (as one observes) Negations but Moderations,
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or Qualifications of our respects to the Things of the World. For,
or Qualifications of our respects to the Things of the World. For,
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God has not prohibited all Love to them, but that only which is excessive, and as excessive, vitious.
God has not prohibited all Love to them, but that only which is excessive, and as excessive, vicious.
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Nor all delight in them, than he has the use of them, but that only which is inordinate.
Nor all delight in them, than he has the use of them, but that only which is inordinate.
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Nor the lawful Possession of them, but only the evil Affection to them. We may Love them, so we do not over Love them.
Nor the lawful Possession of them, but only the evil Affection to them. We may Love them, so we do not over Love them.
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We may possess them, so we be not possessed of them.
We may possess them, so we be not possessed of them.
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And may use them, so we do not abuse them, nor our selves in the use of them.
And may use them, so we do not abuse them, nor our selves in the use of them.
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The Words are an entire Proposition in themselves, viz. Doct. That our Time in this World is short. Time may be consider'd.
The Words Are an entire Proposition in themselves, viz. Doct. That our Time in this World is short. Time may be considered.
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(1.) In the more general Sense. (2.) In the more particular Sense.
(1.) In the more general Sense. (2.) In the more particular Sense.
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Time in the more general Sense, is the Duration of Time. Time in the more particular Sense, is the Season of Time. One the length of Time.
Time in the more general Sense, is the Duration of Time. Time in the more particular Sense, is the Season of Time. One the length of Time.
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The other, the opportunity of Time.
The other, the opportunity of Time.
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A little part of that which is as nothing, they are different things, and express'd by different Words; but both short.
A little part of that which is as nothing, they Are different things, and expressed by different Words; but both short.
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(1.) Time in the common and largest Acceptation is short, absolutely and comparatively consider'd. (1.) Absolutely consider'd.
(1.) Time in the Common and Largest Acceptation is short, absolutely and comparatively considered. (1.) Absolutely considered.
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The Years of our Life are call'd Days, the Days of our Years as the Chronicles, by some, are term'd the Words of Days, containing the Diaries of them, who liv'd rather a few Days then many Years.
The years of our Life Are called Days, the Days of our years as the Chronicles, by Some, Are termed the Words of Days, containing the Diaries of them, who lived rather a few Days then many years.
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And Days (as in the former Translation) without the Addition of Years, yea one Day;
And Days (as in the former translation) without the Addition of years, yea one Day;
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are not the Days of Man short or few? so some translate it; Are not the Days of Man short or few? so Some translate it;
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and the Septuagint closer, is not the Life of Man upon Earth one Day? so that our Life is either contracted into one single Day,
and the septuagint closer, is not the Life of Man upon Earth one Day? so that our Life is either contracted into one single Day,
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or at the longest it is a being but of seven Days.
or At the longest it is a being but of seven Days.
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For, how many Days so ever we Live, they are but those seven Days multiplied, which lessen by Multiplication, and grow short by lengthening;
For, how many Days so ever we Live, they Are but those seven Days multiplied, which lessen by Multiplication, and grow short by lengthening;
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for every Day added to Life, is a Day taken from it. (2.) Short, comparatively consider'd.
for every Day added to Life, is a Day taken from it. (2.) Short, comparatively considered.
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But little in its self, and comparatively nothing, viz. To the Time of the Patriarchs, to our Work, to our abode in the Grave, and to Eternity.
But little in its self, and comparatively nothing, viz. To the Time of the Patriarchs, to our Work, to our Abided in the Grave, and to Eternity.
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(1.) To the Time of the Patriarchs.
(1.) To the Time of the Patriarchs.
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Their Time (for the encrease of the World, for the conveighing of the Knowledge of Gods Will to it,
Their Time (for the increase of the World, for the conveying of the Knowledge of God's Will to it,
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and for the Preservation of Truth from Corruption in it) was long upon Earth,
and for the Preservation of Truth from Corruption in it) was long upon Earth,
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but ours is much shorter, it sunk with the Flood from Hundreds to Scores, and those but a few.
but ours is much shorter, it sunk with the Flood from Hundreds to Scores, and those but a few.
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They (as Austin says) serv'd a long Apprentice-ship, but we sooner obtain our Freedom;
They (as Austin Says) served a long Apprenticeship, but we sooner obtain our Freedom;
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Death's motion was slow (for it was many hundred Years comeing) to them, but it is swift to us, and soon overtakes us.
Death's motion was slow (for it was many hundred years coming) to them, but it is swift to us, and soon overtakes us.
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(2.) To our Work.
(2.) To our Work.
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If we calculate the Time of Life for seventy Years (the number of the Days of our Years) and take from it the Time of infancy and childhood, ignorance and irregeneracy, sleep and recreation, eating and drinking, sickness and old Age,
If we calculate the Time of Life for seventy years (the number of the Days of our years) and take from it the Time of infancy and childhood, ignorance and irregeneracy, sleep and recreation, eating and drinking, sickness and old Age,
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but a very little will remain for Service; Eternity it self is little enough to bless God for the Mercies of one Day;
but a very little will remain for Service; Eternity it self is little enough to bless God for the mercies of one Day;
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how much less then, is that short Time of our Life for that great Work we are redeem'd and call'd to;
how much less then, is that short Time of our Life for that great Work we Are redeemed and called to;
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especially, if we consider how much miss-spent Time, there is in our best-spent Time.
especially, if we Consider how much miss-spent Time, there is in our best-spent Time.
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(3.) To our abode in the Grave the place of Darkness, Life is the Day, and Death the Night;
(3.) To our Abided in the Grave the place of Darkness, Life is the Day, and Death the Night;
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a Winters Day, in which the Day-light is short, and the Darkness of the Night long. (4.) To Eternity.
a Winter's Day, in which the Daylight is short, and the Darkness of the Night long. (4.) To Eternity.
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The Time of our Life compar'd with all Time, is but short, but all Time, (from the beginning of Time to the end of it) compar'd with Eternity (a Duration without end) is as nothing.
The Time of our Life compared with all Time, is but short, but all Time, (from the beginning of Time to the end of it) compared with Eternity (a Duration without end) is as nothing.
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It is true, a Moment is more to all that Time that either has been or shall be,
It is true, a Moment is more to all that Time that either has been or shall be,
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then all that Time is to Eternity;
then all that Time is to Eternity;
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for a Moment by Repetition may come up to that Time, but all that Time will never reach Eternity, it being no more to it,
for a Moment by Repetition may come up to that Time, but all that Time will never reach Eternity, it being no more to it,
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than a Minute is to the full Arithmetick of Time;
than a Minute is to the full Arithmetic of Time;
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a drop to the Ocean, a spark to the Element of Fire, a sand to the Body of the Earth,
a drop to the Ocean, a spark to the Element of Fire, a sand to the Body of the Earth,
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or one single Atome to the whole World. Our Life is a Race, in which we can neither stay nor slacken our Pace;
or one single Atom to the Whole World. Our Life is a Raze, in which we can neither stay nor slacken our Pace;
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neither stand still nor go back, but forward, and that with full speed.
neither stand still nor go back, but forward, and that with full speed.
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And therefore compar'd in Scripture to things most Transitory, emphatically setting forth the uncertainty of it, viz.
And Therefore compared in Scripture to things most Transitory, emphatically setting forth the uncertainty of it, viz.
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To a Vapour, that is quick in Apparition, and almost as quick in Dissolution, in one Region or another, at the longest but of a Forenoons Continuance.
To a Vapour, that is quick in Apparition, and almost as quick in Dissolution, in one Region or Another, At the longest but of a Forenoons Continuance.
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To a Watch in the Night, that is but of Three (or at the longest but of Four) Hours continuance.
To a Watch in the Night, that is but of Three (or At the longest but of Four) Hours Continuance.
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To a Shadow, that has no substantial solidity, nor consistency in it, moveable and inconstant, not fixt but passing,
To a Shadow, that has no substantial solidity, nor consistency in it, movable and inconstant, not fixed but passing,
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and not slow but swift in motion, for it flees. To a Dream in Sleep.
and not slow but swift in motion, for it flees. To a Dream in Sleep.
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Sleep slips away before we can know what we were doing in it, and a Dream is a Fancy of short being,
Sleep slips away before we can know what we were doing in it, and a Dream is a Fancy of short being,
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neither real nor lasting, but of all things most vain and fickle, and gone assoon as we awake.
neither real nor lasting, but of all things most vain and fickle, and gone As soon as we awake.
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To an Eagle that hasteth to the Prey, whose flight, as naturally more strong and swift, than the flight of any Fowl in the Air,
To an Eagl that hastes to the Prey, whose flight, as naturally more strong and swift, than the flight of any Fowl in the Air,
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so most so when hastening to the Prey;
so most so when hastening to the Prey;
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for, as it is of the most piercing sight to find it, and of the sharpest Appetite to desire it,
for, as it is of the most piercing sighed to find it, and of the Sharpest Appetite to desire it,
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so it is of the swiftest flight to move to it.
so it is of the swiftest flight to move to it.
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To a Flower of the Field, which is more liable to perishing, then a Flower in the Garden as having no Fence about it;
To a Flower of the Field, which is more liable to perishing, then a Flower in the Garden as having no Fence about it;
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but lying open to every Hand to pick, to every Foot to tread upon, and to the Mouth of every Beast to devour it.
but lying open to every Hand to pick, to every Foot to tread upon, and to the Mouth of every Beast to devour it.
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To Grass, whether we consider it as Grass in the Field, or on the Housetop, both which are mentioned in Scripture,
To Grass, whither we Consider it as Grass in the Field, or on the Housetop, both which Are mentioned in Scripture,
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and show the frailty of it.
and show the frailty of it.
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Grass is corruptible, and subject to fading, viz. insensibly and variously, either by cold Blasts or scorching Heats,
Grass is corruptible, and Subject to fading, viz. insensibly and variously, either by cold Blasts or scorching Heats,
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if not eat up in the Field, nor cut down by the Sithe will Wither of it self,
if not eat up in the Field, nor Cut down by the Sith will Wither of it self,
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and the Flower of Grass is either nearest the Sithe, or withering when most flourishing,
and the Flower of Grass is either nearest the Sith, or withering when most flourishing,
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but Grass upon the House-top withers (as the Psalmist tells us) afore it grows up;
but Grass upon the Housetop withers (as the Psalmist tells us) afore it grows up;
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Grass in the Field is often eat up as it grows, but Grass on the House-tops withers afore it grows up, incontinently withers, and comes not to ripeness.
Grass in the Field is often eat up as it grows, but Grass on the Housetops withers afore it grows up, incontinently withers, and comes not to ripeness.
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All which show that our Life is a speedy Course from one Grave to another, from that of the Womb, to that of the Tomb, a living Death or dying Life,
All which show that our Life is a speedy Course from one Grave to Another, from that of the Womb, to that of the Tomb, a living Death or dying Life,
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for every Day takes some part of it from us. It is Vanity and of no Duration;
for every Day Takes Some part of it from us. It is Vanity and of no Duration;
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if measur'd by length, it is but a Span long, if by breadth it is by the least of that dimension, viz. a hands breadth, one of the shortest of all Geometrical Measures.
if measured by length, it is but a Span long, if by breadth it is by the least of that dimension, viz. a hands breadth, one of the Shortest of all Geometrical Measures.
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So short, that Solomon that allows a beginning and end to it (viz. A time to be Born, and a time to Die) takes no notice of its Continuance (viz. a time to Live) as if it bore no Date,
So short, that Solomon that allows a beginning and end to it (viz. A time to be Born, and a time to Die) Takes no notice of its Continuance (viz. a time to Live) as if it boar no Date,
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nor was scarce well begun when ended. Now to improve this. (1.) Do nothing to make this short Time shorter.
nor was scarce well begun when ended. Now to improve this. (1.) Do nothing to make this short Time shorter.
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(2.) Do what you can to make this short Time long. (1.) Do nothing to make this short Time shorter.
(2.) Do what you can to make this short Time long. (1.) Do nothing to make this short Time shorter.
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Either by Acts of Vanity and Folly passing away, hastening away that Time, which has wings and out-flies the swiftest Creatures.
Either by Acts of Vanity and Folly passing away, hastening away that Time, which has wings and outflies the swiftest Creatures.
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Or by Acts of intemperance, cutting off the slender Thred of your Life in the midst of your Days, according to the Line and Measure of Nature, that might have been drawn out to a greater length,
Or by Acts of intemperance, cutting off the slender Thread of your Life in the midst of your Days, according to the Line and Measure of Nature, that might have been drawn out to a greater length,
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as a Weaver cuts off the Web from the Loom before it is finish'd.
as a Weaver cuts off the Web from the Loom before it is finished.
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Or by Acts of Violence upon your selves, putting an end to a sinful Life with Sin,
Or by Acts of Violence upon your selves, putting an end to a sinful Life with since,
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and finishing the Course of Nature by a Sin against Nature.
and finishing the Course of Nature by a since against Nature.
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Or by Acts of Wickedness, provoking God to deprive you of the residue of your Years by bringing sudden Destruction upon you, viz. not only sudden in it self,
Or by Acts of Wickedness, provoking God to deprive you of the residue of your years by bringing sudden Destruction upon you, viz. not only sudden in it self,
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but as to your Expectation of, and Preparation for it;
but as to your Expectation of, and Preparation for it;
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for none Die so suddenly, as they that never think of Death, nor prepare for it.
for none Die so suddenly, as they that never think of Death, nor prepare for it.
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By these you may shorten your Time though not Gods, the Time imagin'd by you,
By these you may shorten your Time though not God's, the Time imagined by you,
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though not numbered by him, and Die before the Time, viz. not only that others have liv'd,
though not numbered by him, and Die before the Time, viz. not only that Others have lived,
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but that you in the ordinary Course of Nature might have liv'd. (2.) Do what you can to make this short Time long.
but that you in the ordinary Course of Nature might have lived. (2.) Do what you can to make this short Time long.
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It is true, the number of our Months are with God, under his Establishment, and the bounds of our Life by him set, beyond which we cannot pass,
It is true, the number of our Months Are with God, under his Establishment, and the bounds of our Life by him Set, beyond which we cannot pass,
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yet by living apace, and doing much in a little Time, we may make a short Time long.
yet by living apace, and doing much in a little Time, we may make a short Time long.
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Abraham is the first (as Philo observes) that in Scripture is call'd an old Man and full of Years though some before him liv'd three Times as long. Abraham is the First (as Philo observes) that in Scripture is called an old Man and full of years though Some before him lived three Times as long.
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And the Young Man excluded from Aristotles Ethick Lectures, was call'd Young, not from the Paucity of his Years,
And the Young Man excluded from Aristotle Ethic Lectures, was called Young, not from the Paucity of his years,
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but from the vitiousness of his Actions. To Note, that our Manhood is to be measur'd more by the goodness of Life, than the length of it.
but from the viciousness of his Actions. To Note, that our Manhood is to be measured more by the Goodness of Life, than the length of it.
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Alexander reckon'd his Life, not by Years, but by the Battels fought, and Victories obtain'd.Alexander reckoned his Life, not by years, but by the Battles fought, and Victories obtained.
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Samelus the Philosopher dated his Life, not from the beginning of the seventy Years that he liv'd,Samelus the Philosopher dated his Life, not from the beginning of the seventy years that he lived,
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but from the seven last Years only that he liv'd studiously.
but from the seven last years only that he lived studiously.
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And so must we reckon ours, not from the number of our Years, but from the Nature (the goodness) of our Actions in them.
And so must we reckon ours, not from the number of our years, but from the Nature (the Goodness) of our Actions in them.
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If our Lives are fill'd up with Good, we are Old though not full of Years,
If our Lives Are filled up with Good, we Are Old though not full of years,
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but if they are not, though old and full of Years, yet we are but an infant of Days,
but if they Are not, though old and full of years, yet we Are but an infant of Days,
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for we begin not to Live until we Live well, and Live no longer than we Live so:
for we begin not to Live until we Live well, and Live no longer than we Live so:
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And how short a Time so ever it is that we Live, if we have liv'd so, we have liv'd long;
And how short a Time so ever it is that we Live, if we have lived so, we have lived long;
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it is sad to be Men in Sin before Men in Age, but worse to be as old in Sin as in Years:
it is sad to be Men in since before Men in Age, but Worse to be as old in since as in years:
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Now that we may make a short Time long.
Now that we may make a short Time long.
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(1.) We must Watch against all those things that will (unless watch't) filtch and steal away our Time.
(1.) We must Watch against all those things that will (unless watched) filtch and steal away our Time.
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(2.) We must fill up our Time with the proper Work of Time.
(2.) We must fill up our Time with the proper Work of Time.
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(1.) We must Watch against all those things that will (unless watch't) steal away our Time.
(1.) We must Watch against all those things that will (unless watched) steal away our Time.
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Time eats up all things, and there are many things that eat up our Time, devour that Devourer, viz. Inordinate Cares. Vain Attires. Excessive Recreations.
Time eats up all things, and there Are many things that eat up our Time, devour that Devourer, viz. Inordinate Cares. Vain Attires. Excessive Recreations.
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Immoderate pampering of our Bodies by Meats, Drinks, and Sleep. Idleness. Vain Thoughts. And Evil Company. (1.) Inordinate Cares.
Immoderate pampering of our Bodies by Meats, Drinks, and Sleep. Idleness. Vain Thoughts. And Evil Company. (1.) Inordinate Cares.
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A Care of Providence to provide for our selves, a Care of Prudence to dispose of our Affairs to the best Advantage,
A Care of Providence to provide for our selves, a Care of Prudence to dispose of our Affairs to the best Advantage,
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and a Care of Diligence in the use of Means, for both are allow'd and enjoyn'd,
and a Care of Diligence in the use of Means, for both Are allowed and enjoined,
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but all diffident and distracting Cares are forbid; they will waste our Time, and our Spirits;
but all diffident and distracting Cares Are forbid; they will waste our Time, and our Spirits;
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and therefore must not indulge our selves in them, but whilst diligent in the use of means, leave the success of all to God who careth for us;
and Therefore must not indulge our selves in them, but while diligent in the use of means, leave the success of all to God who Careth for us;
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to us belongs the Industry, to him the Care; to him the burden of Care, to us the Duty of it. (2.) Vain Attires.
to us belongs the Industry, to him the Care; to him the burden of Care, to us the Duty of it. (2.) Vain Attires.
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Pambus wept when he saw a Harlot spending much Time in adorning her Body, as one that took more Pains to please a wanton Lover,Pambus wept when he saw a Harlot spending much Time in adorning her Body, as one that took more Pains to please a wanton Lover,
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than he had to please God; and spent more time to damn her Soul, than he had to save his.
than he had to please God; and spent more time to damn her Soul, than he had to save his.
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And so may all with shame and sorrow reflect upon themselves, who spend more Time in decking their Bodies,
And so may all with shame and sorrow reflect upon themselves, who spend more Time in decking their Bodies,
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than in adorning their Souls, which are not less defil'd by Sin, than their Bodies are deform'd by it;
than in adorning their Souls, which Are not less defiled by since, than their Bodies Are deformed by it;
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nor their worser but better Part; and therefore should have the first and greatest Care: It is prodigious Folly to damn the Soul, to please the Body. (3.) Excessive Recreations.
nor their worser but better Part; and Therefore should have the First and greatest Care: It is prodigious Folly to damn the Soul, to please the Body. (3.) Excessive Recreations.
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All look for Pleasure in Life, and think there is no Life without it, but if it is below a Man (as the Heathen says) to Live one whole Day in Pleasure, it is much more below a Christian;
All look for Pleasure in Life, and think there is no Life without it, but if it is below a Man (as the Heathen Says) to Live one Whole Day in Pleasure, it is much more below a Christian;
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and therefore we must not (with Artoxenus) live always among Musick, nor make Recreation our Work;
and Therefore we must not (with Artoxenus) live always among Music, nor make Recreation our Work;
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but use it only as a help to better things.
but use it only as a help to better things.
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Our greatest Pleasure should be to despise those Pleasures, and our greatest delight not overmuch to delight in them.
Our greatest Pleasure should be to despise those Pleasures, and our greatest delight not overmuch to delight in them.
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(4.) Immoderate pampering and indulging our Bodies by Meats, Drinks, and Sleep.
(4.) Immoderate pampering and indulging our Bodies by Meats, Drinks, and Sleep.
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He was esteem'd the most accomplish'd Man with the Heathen, that spent more Oil in the Lamp, then Wine in the Bottle;
He was esteemed the most accomplished Man with the Heathen, that spent more Oil in the Lamp, then Wine in the Bottle;
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and they are the wisest among Christians, not that live to eat as Sensualists do,
and they Are the Wisest among Christians, not that live to eat as Sensualists do,
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but that eat (as Socrates said he did) to live, and not barely to live,
but that eat (as Socrates said he did) to live, and not barely to live,
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but to live to him that is Lord of Life.
but to live to him that is Lord of Life.
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Other Lords are but Lords of the Labours of their Servants, but he is Lord of the Lives of his. By Sleep.
Other lords Are but lords of the Labours of their Servants, but he is Lord of the Lives of his. By Sleep.
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There are many that are asleep when awake (their Souls are asleep in their Bodies) and many that spend half their Time in it,
There Are many that Are asleep when awake (their Souls Are asleep in their Bodies) and many that spend half their Time in it,
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but we must not do so;
but we must not do so;
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and therefore must cut short our Sleep (that long Parenthesis of our Thoughts) and with David prevent the Night Watches, to meditate on God and his Law;
and Therefore must Cut short our Sleep (that long Parenthesis of our Thoughts) and with David prevent the Night Watches, to meditate on God and his Law;
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and (with him prevent the dawning of the Morning, by saying to our drousie Souls (as the Angel to Jacob) the Day breaks,
and (with him prevent the dawning of the Morning, by saying to our drowsy Souls (as the Angel to Jacob) the Day breaks,
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and we must be gone for the Time to Praise God is come, I will sing aloud of thy Mercy in the Morning. (5.) Idleness:
and we must be gone for the Time to Praise God is come, I will sing aloud of thy Mercy in the Morning. (5.) Idleness:
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We have no idle days nor hours allow'd us;
We have no idle days nor hours allowed us;
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for Day and Night (the time set for Meditation on God's Law) includes the whole compass of time,
for Day and Night (the time Set for Meditation on God's Law) includes the Whole compass of time,
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and should be employ'd in it.
and should be employed in it.
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God will reckon with us at last for our Idleness, as well as for our Work;
God will reckon with us At last for our Idleness, as well as for our Work;
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and for our idle Actions, as well as our idle Words. (6.) Vain Thoughts.
and for our idle Actions, as well as our idle Words. (6.) Vain Thoughts.
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Sinful Thoughts indulg'd will damn, though we had neither Tongues to speak against God, nor Hands to Act against him, these like unwelcome Guests will thrust themselves in upon us,
Sinful Thoughts indulged will damn, though we had neither Tongues to speak against God, nor Hands to Act against him, these like unwelcome Guests will thrust themselves in upon us,
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but must be thrust out, and not suffer'd to lodge within us, for they are vagrants,
but must be thrust out, and not suffered to lodge within us, for they Are vagrants,
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and will prove great Wasters of our Time. (7.) Evil Company. It is true, we cannot wholly avoid their Company while on Earth;
and will prove great Wasters of our Time. (7.) Evil Company. It is true, we cannot wholly avoid their Company while on Earth;
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nor is it our Duty, for, Charity at all Times does, and necessity at sometimes may oblige, us to a common and general, to a natural and civil,
nor is it our Duty, for, Charity At all Times does, and necessity At sometime may oblige, us to a Common and general, to a natural and civil,
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but neither at any Time to a dear and special, to a familiar and sinful Society with them;
but neither At any Time to a dear and special, to a familiar and sinful Society with them;
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none ever got any Good (but some much Evil) by bad Company;
none ever god any Good (but Some much Evil) by bad Company;
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and therefore, if we would not be like them, we must not unnecessarily Converse, much less Sin with them:
and Therefore, if we would not be like them, we must not unnecessarily Converse, much less since with them:
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It is best to be with them in Time, that we would Live with in Eternity.
It is best to be with them in Time, that we would Live with in Eternity.
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These are some of those Thieves that if not look'd to, will take our Time away from us;
These Are Some of those Thieves that if not looked to, will take our Time away from us;
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and therefore must be narrowly watcht, that they may not. (2.) We must fill up our Time with the proper Work of Time.
and Therefore must be narrowly watched, that they may not. (2.) We must fill up our Time with the proper Work of Time.
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Some spend most of their Time in contriving how to spend it, Time lies on their Hands,
some spend most of their Time in contriving how to spend it, Time lies on their Hands,
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and they know not how to get rid of it; and therefore ask what they shall do to pass it away.
and they know not how to get rid of it; and Therefore ask what they shall do to pass it away.
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A thing that would have been ill spoken (as one says) by Mathuselah in the nine hundred and sixty ninth Year of his Life,
A thing that would have been ill spoken (as one Says) by Methuselah in the nine hundred and sixty ninth Year of his Life,
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and no less by them, who have so much Work, and so little Time for it;
and no less by them, who have so much Work, and so little Time for it;
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who may, if they are to seek how to do it, be directed by the Apostle, viz. To pass the Time of their sojourning here, in every part and turning of it with God and Men, in fear; not in the sinful slavish fear of Men,
who may, if they Are to seek how to do it, be directed by the Apostle, viz. To pass the Time of their sojourning Here, in every part and turning of it with God and Men, in Fear; not in the sinful slavish Fear of Men,
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but in the Reverential Holy Fear of God.
but in the Reverential Holy fear of God.
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Now Time is their Burden, and at Death the want of it will be their greater Burden;
Now Time is their Burden, and At Death the want of it will be their greater Burden;
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now they think they have too much, and then they will find they have too little;
now they think they have too much, and then they will find they have too little;
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now they do not know what to do with it, and then they will not know what to do for want of it.
now they do not know what to do with it, and then they will not know what to do for want of it.
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Now they put it away from them, and then they would, if they could, recall, and bring it back again.
Now they put it away from them, and then they would, if they could, Recall, and bring it back again.
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And some there are that trifle away their Time. As Domitian did his in catching Flies. Sardanapalus his in Spinning.
And Some there Are that trifle away their Time. As Domitian did his in catching Flies. Sardanapalus his in Spinning.
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Caligula and others, with a numerous train of Idle retainers, theirs in gathering Cockles and picking up Pebles;Caligula and Others, with a numerous train of Idle retainers, theirs in gathering Cockles and picking up Pebbles;
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and are scarce ever so well employ'd as Protigenes, who (as some tell us) was seven Years Painting a Man and his Dog.
and Are scarce ever so well employed as Protigenes, who (as Some tell us) was seven years Painting a Man and his Dog.
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Seneca laught at the Jews (though without Cause) for losing the seventh Part of their Time, by resting every seventh Day from Labour;Senecca laughed At the jews (though without Cause) for losing the seventh Part of their Time, by resting every seventh Day from Labour;
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but they are more to be blam'd, who lose all their Time, spend all their seven Days in Sin and Folly;
but they Are more to be blamed, who loose all their Time, spend all their seven Days in since and Folly;
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making their Life, that is a Tale for Brevity, as a Tale for Vanity; either in doing nothing, or that which is worse than nothing;
making their Life, that is a Tale for Brevity, as a Tale for Vanity; either in doing nothing, or that which is Worse than nothing;
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now if they are to be blam'd, who speak not to the Purpose, than surely they are much more worthy of it, who live not so.
now if they Are to be blamed, who speak not to the Purpose, than surely they Are much more worthy of it, who live not so.
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But our Duty it is, and therefore our Wisdom it will be to fill up our Time with the proper Work of Time.
But our Duty it is, and Therefore our Wisdom it will be to fill up our Time with the proper Work of Time.
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There is no Vacuum in Time, for it will be fill'd up with Good or Evil, let it be with Good, viz. in spending a Temporal Life, about that which is better than Life;
There is no Vacuum in Time, for it will be filled up with Good or Evil, let it be with Good, viz. in spending a Temporal Life, about that which is better than Life;
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about the things of an Eternal Life, while in Time laying hold on Eternal Life, and doing that in Time for which we were brought into Time;
about the things of an Eternal Life, while in Time laying hold on Eternal Life, and doing that in Time for which we were brought into Time;
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and for which Time was given us, that which can never be done but in Time, that which can never be done in Time, either too soon, or too well;
and for which Time was given us, that which can never be done but in Time, that which can never be done in Time, either too soon, or too well;
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that which we will wish we had done when going out of Time, and that which will be an Honour as well as a Comfort to us,
that which we will wish we had done when going out of Time, and that which will be an Honour as well as a Comfort to us,
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when gone out of Time into Eternity.
when gone out of Time into Eternity.
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This short Time of our Life is our working Time, our only Time for Work, all the Time we shall have for it.
This short Time of our Life is our working Time, our only Time for Work, all the Time we shall have for it.
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There was no offering under the Law, when the Sun was set, nor any Time left for Work when the Sun of our Life is gone down;
There was no offering under the Law, when the Sun was Set, nor any Time left for Work when the Sun of our Life is gone down;
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none in the Grave, whither we are going. Life is the only Day, and the present Time, the best Hour of the Day.
none in the Grave, whither we Are going. Life is the only Day, and the present Time, the best Hour of the Day.
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How much of this Time we have lost by standing idle in the Market, when we should have been at Labour in the Vineyard, we may (and we should do well if we would) call to Mind.
How much of this Time we have lost by standing idle in the Market, when we should have been At Labour in the Vineyard, we may (and we should do well if we would) call to Mind.
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Anselm's Life appear'd to him, as having nothing in it but Sin and unprofitableness, and so may ours to us.Anselm's Life appeared to him, as having nothing in it but since and unprofitableness, and so may ours to us.
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The Time was (and we may easily Remember it) when our whole Life was Spent in Sin and Vanity.
The Time was (and we may Easily remember it) when our Whole Life was Spent in since and Vanity.
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Now then let that Time past suffice, as enough more than enough for it, and let us Proportion our present and future Diligence to our former sloth and idleness;
Now then let that Time passed suffice, as enough more than enough for it, and let us Proportion our present and future Diligence to our former sloth and idleness;
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paying God the same, in kind or value, that we have with held from him; and giving him the same measure, Sin and the World have had.
paying God the same, in kind or valve, that we have with held from him; and giving him the same measure, since and the World have had.
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Scholars, get up the Time lost in the Day, by Study at Night. Servants, that over Sleep themselves, Work the harder when up.
Scholars, get up the Time lost in the Day, by Study At Night. Servants, that over Sleep themselves, Work the harder when up.
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Travellers, that stay long in their Inn, Ride the faster when gone. And so must we make up our former Negligence, by a future Diligence;
Travellers, that stay long in their Inn, Ride the faster when gone. And so must we make up our former Negligence, by a future Diligence;
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recover the Ground (in our Race) we lost at our first starting, by our greater Speed in it, do as much for God as we have done against him.
recover the Ground (in our Raze) we lost At our First starting, by our greater Speed in it, do as much for God as we have done against him.
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In Equity, God should have more (for all our Time is His) but he will not accept of less.
In Equity, God should have more (for all our Time is His) but he will not accept of less.
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And had we spent all our Time in his Service, from the first Moment we were capable of it, we could not have over done, done enough,
And had we spent all our Time in his Service, from the First Moment we were capable of it, we could not have over done, done enough,
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or too much for him, who has done so much for us. The First Born of all was Gods.
or too much for him, who has done so much for us. The First Born of all was God's
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And Time, the First Born of the Creation is his by all the Right imaginable.
And Time, the First Born of the Creation is his by all the Right imaginable.
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But Lent to us, committed in Trust to us, to be laid out in his Service to his Honour,
But Lent to us, committed in Trust to us, to be laid out in his Service to his Honour,
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and we cannot be too Diligent in it;
and we cannot be too Diligent in it;
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if we consider, that Time is precious, short, passing, uncertain, irrevocable when gone, and that for which we must be accountable. (1.) Precious.
if we Consider, that Time is precious, short, passing, uncertain, irrevocable when gone, and that for which we must be accountable. (1.) Precious.
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With respect to the Advantages that comes in by it of doing Good.
With respect to the Advantages that comes in by it of doing Good.
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Time in its self is no way Advantageous to any, but it brings Advantages with it;
Time in its self is no Way Advantageous to any, but it brings Advantages with it;
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without Time we can do nothing, but with it we may (if we are Wise) do great Things;
without Time we can do nothing, but with it we may (if we Are Wise) do great Things;
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and upon this Account there is no Loss (as the Philosopher says) to the loss of Time to him that rightly understands the Worth of it.
and upon this Account there is no Loss (as the Philosopher Says) to the loss of Time to him that rightly understands the Worth of it.
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And partly with respect to Eternity, that depends upon it.
And partly with respect to Eternity, that depends upon it.
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We are Junior to Time and may out-live it, and after Death (which ends our Days,
We Are Junior to Time and may outlive it, and After Death (which ends our Days,
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but not our Lives) shall enter upon a Life we shall never outlive;
but not our Lives) shall enter upon a Life we shall never outlive;
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and though Time never enter'd into Eternity, yet we shall enter into it when we go out of Time;
and though Time never entered into Eternity, yet we shall enter into it when we go out of Time;
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and as we liv'd here in Time, shall be happy or miserable in Eternity. (2.) Short.
and as we lived Here in Time, shall be happy or miserable in Eternity. (2.) Short.
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Time is short at the longest, and we are daily hovering betwixt that and Eternity; and therefore, the shorter it is, the Swifter should our Motion in it be;
Time is short At the longest, and we Are daily hovering betwixt that and Eternity; and Therefore, the shorter it is, the Swifter should our Motion in it be;
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like the Birds (as they tell us) where the days are shortest, are (thro' instinct of Nature) of the swiftest Flight.
like the Birds (as they tell us) where the days Are Shortest, Are (through instinct of Nature) of the swiftest Flight.
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A Wisdom we may learn, not only from the Men of the World, whose Diligence is by so much the greater, as their Time grows shorter:
A Wisdom we may Learn, not only from the Men of the World, whose Diligence is by so much the greater, as their Time grows shorter:
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But from the Devil himself, who is said, to come down in great wrath, when his time is short;
But from the devil himself, who is said, to come down in great wrath, when his time is short;
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fullest of Rage then when his Commission is to be call'd in, like bad Tenants that make strip and waste when to be turn'd out. (3.) Passing:
Fullest of Rage then when his Commission is to be called in, like bad Tenants that make strip and waste when to be turned out. (3.) Passing:
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Time past was, but is not now; Time present is, but shall not be; for it is passing as fast as the Heavens can turn about Day and Night,
Time past was, but is not now; Time present is, but shall not be; for it is passing as fast as the Heavens can turn about Day and Night,
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and the Earth upon its own Axis. The Sun, that is the Measure of Time, has stood still,
and the Earth upon its own Axis. The Sun, that is the Measure of Time, has stood still,
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and gone back in the Horizon; but neither of them has Time ever done, but goes forward with speed:
and gone back in the Horizon; but neither of them has Time ever done, but Goes forward with speed:
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Many ways are invented to pass away Time; but none were ever yet found out to stay it. (4.) Uncertain:
Many ways Are invented to pass away Time; but none were ever yet found out to stay it. (4.) Uncertain:
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That part of Time which is gone, is nothing; and that which we may think is to come, is uncertain;
That part of Time which is gone, is nothing; and that which we may think is to come, is uncertain;
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that which is past is not now, and the other is not yet; that cannot be recall'd, nor this secur'd.
that which is passed is not now, and the other is not yet; that cannot be Recalled, nor this secured.
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Hezekiah indeed had a sense of fifteen years added to his Life (added, not to what God had determin'd,Hezekiah indeed had a sense of fifteen Years added to his Life (added, not to what God had determined,
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but to what he threatned) but we have none to ours, and therefore cannot tell how long we shall live,
but to what he threatened) but we have none to ours, and Therefore cannot tell how long we shall live,
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nor how soon we may die:
nor how soon we may die:
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It may be within a few Years (as Job said of himself) within a Month (as was threatned to Israel; this Night (as happen'd to the Rich Man) in the Morning (as was threatned to the King of Israel) or to Morrow, as was said to Saul.
It may be within a few years (as Job said of himself) within a Monn (as was threatened to Israel; this Night (as happened to the Rich Man) in the Morning (as was threatened to the King of Israel) or to Morrow, as was said to Saul.
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Yesterday is past, to Morrow may be our Wo, and therefore since we know not what shall be on the Morrow, it will be our Wisdom not to know what to Morrow means,Yesterday is passed, to Morrow may be our Woe, and Therefore since we know not what shall be on the Morrow, it will be our Wisdom not to know what to Morrow means,
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but to day to do the work of the Day, James 4. 14. (5.) Irrevocable when past and gone:
but to day to do the work of the Day, James 4. 14. (5.) Irrevocable when past and gone:
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The Sun returns every day, and the Moons of the Year in their Course; but Time never returns;
The Sun returns every day, and the Moons of the Year in their Course; but Time never returns;
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some losses in Time may be repair'd, but Time it self, when gone, can never be recall'd:
Some losses in Time may be repaired, but Time it self, when gone, can never be Recalled:
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No Year of Revolution (as Plato and Zeno thought) no returning back when gone hence, either to do what was omitted, or mend what was amiss.
No Year of Revolution (as Plato and Zeno Thought) not returning back when gone hence, either to do what was omitted, or mend what was amiss.
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A Consideration that ought to make us Good-Husbands of our Time, and highly to prize it,
A Consideration that ought to make us Good-Husbands of our Time, and highly to prize it,
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as we do things, which when once gone, can be had no more. It will be too late to think of redeeming our Time, when gone into Eternity;
as we do things, which when once gone, can be had no more. It will be too late to think of redeeming our Time, when gone into Eternity;
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and therefore should leave nothing undone in Time, but what we would have undone to all Eternity.
and Therefore should leave nothing undone in Time, but what we would have undone to all Eternity.
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(6) That for which we must be accountable.
(6) That for which we must be accountable.
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God the Father of Eternity, is Lord of Time: By his Power we were brought into Time,
God the Father of Eternity, is Lord of Time: By his Power we were brought into Time,
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and by his Providence have been preserv'd in it;
and by his Providence have been preserved in it;
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he might assoon as we were brought forth into Time, have sent us back into a miserable Eternity;
he might As soon as we were brought forth into Time, have sent us back into a miserable Eternity;
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But as he at first gave us our Time, so he has ever since continu'd us in it;
But as he At First gave us our Time, so he has ever since continued us in it;
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yet it is not so much given as lent, and will be call'd for again. It was his before ours, and is now his more than ours;
yet it is not so much given as lent, and will be called for again. It was his before ours, and is now his more than ours;
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ours for Use, but his for Improvement, and for which he will reckon with us to a Moment;
ours for Use, but his for Improvement, and for which he will reckon with us to a Moment;
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and when the Reckoning shall be brought in, and the Items for so many years spent in unrepented Sin and Vanity read, the Bill cast up,
and when the Reckoning shall be brought in, and the Items for so many Years spent in unrepented since and Vanity read, the Bill cast up,
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and the Sum set down what Time ill-spent will cost, it will grieve us to the heart that ever we call'd-in so fast,
and the Sum Set down what Time ill-spent will cost, it will grieve us to the heart that ever we call'd-in so fast,
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and make us in anguish of Soul to wish, that either Time had never been to us,
and make us in anguish of Soul to wish, that either Time had never been to us,
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or that we might never more be either in Time, or in Eternity. Time is the best Inheritance, and cannot be Redeemed too dear.
or that we might never more be either in Time, or in Eternity. Time is the best Inheritance, and cannot be Redeemed too dear.
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And every ones Talent, more or less, and therefore should be every ones Care to Improve, viz. of Rich and Poor, Old and Young.
And every ones Talon, more or less, and Therefore should be every ones Care to Improve, viz. of Rich and Poor, Old and Young.
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Of the Rich, They may think they've something else to do, but can have nothing of such Concernment as this;
Of the Rich, They may think they've something Else to do, but can have nothing of such Concernment as this;
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and therefore should Contract their Business, and not take more Care, nor spend more Time to find a lost Groat then to save a lost Soul.
and Therefore should Contract their Business, and not take more Care, nor spend more Time to find a lost Groat then to save a lost Soul.
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Of the Poor, who perhaps cannot look back to a lost State to be Redeem'd,
Of the Poor, who perhaps cannot look back to a lost State to be Redeemed,
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yet may to a lost Time, and therefore should not, by being provident for a Moment, neglect an Eternity;
yet may to a lost Time, and Therefore should not, by being provident for a Moment, neglect an Eternity;
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nor be more solicitous how to live here, than how or where they shall live, when they shall live here no more.
nor be more solicitous how to live Here, than how or where they shall live, when they shall live Here no more.
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Of the Old, who by the shaking of their Hands, the dimness of their Eyes, and feebleness of their Knees, may know that Death has taken them by the Hand;
Of the Old, who by the shaking of their Hands, the dimness of their Eyes, and feebleness of their Knees, may know that Death has taken them by the Hand;
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look'd in at the Windows, and shaken the Pillars of their earthly Tabernacle;
looked in At the Windows, and shaken the Pillars of their earthly Tabernacle;
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and therefore should make what haste they can to improve their Time, for their Sun is past its Meridian, in its Declension,
and Therefore should make what haste they can to improve their Time, for their Sun is passed its Meridian, in its Declension,
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and just a setting, their Day far spent, and the Night at Hand when all their Actions will be out of season.
and just a setting, their Day Far spent, and the Night At Hand when all their Actions will be out of season.
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Of the Young, who being past the danger of Infancy, and not come to the weakness of Age, may think their Time will continue long,
Of the Young, who being passed the danger of Infancy, and not come to the weakness of Age, may think their Time will continue long,
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but tho Strength is coming, their Time is going. All hasten alike to Death, but some have a less way to go than others;
but though Strength is coming, their Time is going. All hasten alike to Death, but Some have a less Way to go than Others;
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there is a dying in Youth as well as in Old Age;
there is a dying in Youth as well as in Old Age;
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and as the Old cannot live long, so the Young may die soon, and therefore should not delay,
and as the Old cannot live long, so the Young may die soon, and Therefore should not Delay,
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nor put off to the Winter of their Age; but in the Springtime of their Life, make their Flight to God;
nor put off to the Winter of their Age; but in the Springtime of their Life, make their Flight to God;
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None ever went to Heaven too soon, and they that come last (or when old) to Hell, will find to their sorrow, they made too much haste thither.
None ever went to Heaven too soon, and they that come last (or when old) to Hell, will find to their sorrow, they made too much haste thither.
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Thus All, by improving Time present, may redeem Time past, and provide for Time to come,
Thus All, by improving Time present, may Redeem Time past, and provide for Time to come,
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or rather, for a happy Eternity. (2.) Time consider'd in the particular sense, is the season of Time:
or rather, for a happy Eternity. (2.) Time considered in the particular sense, is the season of Time:
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Time in the largest sense is the space of Time.
Time in the Largest sense is the Molle of Time.
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Time in the particular sense, is the good occasion that falls out in the space of time. Time is that in which occasion is,
Time in the particular sense, is the good occasion that falls out in the Molle of time. Time is that in which occasion is,
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for, as to every Time there is a Purpose, (viz. a proper business for it) so to every purpose there is a Time, viz. a fit season for it.
for, as to every Time there is a Purpose, (viz. a proper business for it) so to every purpose there is a Time, viz. a fit season for it.
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That part of Time which is the opportunity for Business, that which has in it a special commodiousness, aptness and fitness for it.
That part of Time which is the opportunity for Business, that which has in it a special commodiousness, aptness and fitness for it.
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It is the Meeting of Time and Means together for the accomplishing of it, and ought to be embrac'd and improv'd in order to it.
It is the Meeting of Time and Means together for the accomplishing of it, and ought to be embraced and improved in order to it.
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As there are some Duties, (viz. such as the glorifying of God, and the saving of our souls) that are not put off to any particular sett-time,
As there Are Some Duties, (viz. such as the glorifying of God, and the Saving of our Souls) that Are not put off to any particular sett-time,
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but to be concurrent with every Moment of our Time, there being not the least Minute of Time, in which they are not seasonable.
but to be concurrent with every Moment of our Time, there being not the least Minute of Time, in which they Are not seasonable.
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So there are some Duties that are adapted to a particular Part or Season of Time, they for the Season, and the Season for them;
So there Are Some Duties that Are adapted to a particular Part or Season of Time, they for the Season, and the Season for them;
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such as consideration and supplication in a day of Adversity, Duties at all times (for we are not Men without the one,
such as consideration and supplication in a day of Adversity, Duties At all times (for we Are not Men without the one,
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nor Christians without the other) but then more especially, then most seasonable, and consequently then most beautiful, every thing, every word,
nor Christians without the other) but then more especially, then most seasonable, and consequently then most beautiful, every thing, every word,
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and every work are beautiful in their season, God's works are so then, and so are ours too,
and every work Are beautiful in their season, God's works Are so then, and so Are ours too,
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for Seasonableness is the Grace of Fruitfulness.
for Seasonableness is the Grace of Fruitfulness.
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And as there is a season as to worldly Things (viz. as Marts and Markets) for buying and selling to Advantage,
And as there is a season as to worldly Things (viz. as Marts and Markets) for buying and selling to Advantage,
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so there is a season as to heavenly Things of greater Advantage, which God affords to all under the Gospel,
so there is a season as to heavenly Things of greater Advantage, which God affords to all under the Gospel,
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for the receiving and doing the greatest Good, and this is the season of Grace so call'd.
for the receiving and doing the greatest Good, and this is the season of Grace so called.
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(1.) With respect to the outward Administrations of the means of Grace, and the offers of Grace in them.
(1.) With respect to the outward Administrations of the means of Grace, and the offers of Grace in them.
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(2.) With respect to the inward Operations of the Spirit of Grace, in and by those means.
(2.) With respect to the inward Operations of the Spirit of Grace, in and by those means.
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Christ is our Agent in Heaven, and the Spirit is his on Earth, and part of his Agency is to quicken Ordinances to us, and us to them;
christ is our Agent in Heaven, and the Spirit is his on Earth, and part of his Agency is to quicken Ordinances to us, and us to them;
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us by them, and us to them, both as to State, and Frame.
us by them, and us to them, both as to State, and Frame.
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They are a means to Salvation, but without the Concurrence of the Spirit, they will not be an Effectual means thereunto,
They Are a means to Salvation, but without the Concurrence of the Spirit, they will not be an Effectual means thereunto,
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though Christ himself was the Dispencer of them, as is Evident in the Jews who were under the direct Beams of the Sun of Righteousness,
though christ himself was the Dispenser of them, as is Evident in the jews who were under the Direct Beams of the Sun of Righteousness,
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and yet were in darkness, black and deform'd (as the Moors nearest the Sun) under the shining of that most Glorious Sun of Righteousness. Now this also is short.
and yet were in darkness, black and deformed (as the Moors nearest the Sun) under the shining of that most Glorious Sun of Righteousness. Now this also is short.
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For if Time is short, then Season, that is but a particle of that time, cannot be long.
For if Time is short, then Season, that is but a particle of that time, cannot be long.
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Therefore it is in Scripture called, a Day, an Hour, and a Now. A Day, the Day is at hand.
Therefore it is in Scripture called, a Day, an Hour, and a Now. A Day, the Day is At hand.
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An Hour, the Hour is coming. A part of Time not determined (as the Natural Day) by the Motion of the Sun round the Heavens,
an Hour, the Hour is coming. A part of Time not determined (as the Natural Day) by the Motion of the Sun round the Heavens,
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but by the God of Heaven, in whose hands all our Times, both of Nature and Grace are,
but by the God of Heaven, in whose hands all our Times, both of Nature and Grace Are,
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and to whom only it is known how long, or how short it shall be. A Now, Now is Salvation nearer; Now turn to the Lord.
and to whom only it is known how long, or how short it shall be. A Now, Now is Salvation nearer; Now turn to the Lord.
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Not a perpetual Now of Eternity that is fixt and permanent, but a transient now of Time, that is fluid and ever in Motion.
Not a perpetual Now of Eternity that is fixed and permanent, but a Transient now of Time, that is fluid and ever in Motion.
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A Day is but a short part of Time;
A Day is but a short part of Time;
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an Hour is but a little part of a Day. And a Now is but a small piece of an Hour, the least particle of Time,
an Hour is but a little part of a Day. And a Now is but a small piece of an Hour, the least particle of Time,
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and is to Time as a Point is to Place, viz. indiscernable, indivisible, of no Dimensions,
and is to Time as a Point is to Place, viz. indiscernible, indivisible, of no Dimensions,
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unless imaginable, and rather a Term of Time than a Part of it. Now to improve this as the other.
unless imaginable, and rather a Term of Time than a Part of it. Now to improve this as the other.
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(1.) Do nothing to make this short Season shorter. (2.) Do what you can to make this short Season long.
(1.) Do nothing to make this short Season shorter. (2.) Do what you can to make this short Season long.
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(1.) Do nothing to make this short Season shorter, as you may by your Contempt and Neglect and Contempt of it;
(1.) Do nothing to make this short Season shorter, as you may by your Contempt and Neglect and Contempt of it;
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the abuse of this Day will bring the Night, and may, sooner than we are aware of, viz. cause the Sun of the Gospel to Set at Noon,
the abuse of this Day will bring the Night, and may, sooner than we Are aware of, viz. cause the Sun of the Gospel to Set At Noon,
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and your Light to be withdrawn in the Season thereof, viz. then when ye may most need it,
and your Light to be withdrawn in the Season thereof, viz. then when you may most need it,
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and least expect it, viz. as little as of the Suns going down at Noon.
and least expect it, viz. as little as of the Suns going down At Noon.
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(2.) Do what you can to make this short Season long, viz. to cause the Sun of the Gospel to stand still, and continue in your Horizon.
(2.) Do what you can to make this short Season long, viz. to cause the Sun of the Gospel to stand still, and continue in your Horizon.
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(1.) By a diligent Attendance upon it, lying at the Pool, ready to step in at the Season the Angel moves there, John 5. 4.
(1.) By a diligent Attendance upon it, lying At the Pool, ready to step in At the Season the Angel moves there, John 5. 4.
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(2.) By a faithful improvement of it, viz. to the end for which it was given,
(2.) By a faithful improvement of it, viz. to the end for which it was given,
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and is continued, viz. by closing with all the blessed Motions of the Spirit, and making use of the Means of Purging,
and is continued, viz. by closing with all the blessed Motions of the Spirit, and making use of the Means of Purging,
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whilst they continue, lest ye be never purged, but remain filthy still, viz. more filthy,
while they continue, lest you be never purged, but remain filthy still, viz. more filthy,
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and for ever so, and by hearkening to, and coming at God's Call, lest he be deaf to yours,
and for ever so, and by Harkening to, and coming At God's Call, lest he be deaf to yours,
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and mocks when your fear comes, which will be the height of Misery;
and mocks when your Fear comes, which will be the height of Misery;
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for as God never mocks at any in their Misery, but to their destruction, so no destruction like to that where he delights to destroy.
for as God never mocks At any in their Misery, but to their destruction, so no destruction like to that where he delights to destroy.
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To have a Season is a great Blessing, but Judgment to know and observe it,
To have a Season is a great Blessing, but Judgement to know and observe it,
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and Wisdom to use and improve it is a greater, especially if we consider that this Season is precious, short, passing, uncertain and irrecoverable when lost. (1.) Precious. A Day.
and Wisdom to use and improve it is a greater, especially if we Consider that this Season is precious, short, passing, uncertain and irrecoverable when lost. (1.) Precious. A Day.
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A Day of Life as to us. A Day of Grace as to God.
A Day of Life as to us. A Day of Grace as to God.
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A Day of Salvation, an acceptable Day, a time of love, a Day of Good-will to Sinners, Isai. 49. 8. 2 Cor. 6. 2.
A Day of Salvation, an acceptable Day, a time of love, a Day of Goodwill to Sinners, Isaiah 49. 8. 2 Cor. 6. 2.
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Time in the general sense is valuable, but this part of Time is most so,
Time in the general sense is valuable, but this part of Time is most so,
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as a Means appointed by God for the mortifying of our Corruptions, and the quickning of our Graces,
as a Means appointed by God for the mortifying of our Corruptions, and the quickening of our Graces,
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and without which all the other Time would not be of so great advantage to us, the best part of Time (and sometimes the shortest) the loss of which, Eternity it self is little enough to bewail.
and without which all the other Time would not be of so great advantage to us, the best part of Time (and sometime the Shortest) the loss of which, Eternity it self is little enough to bewail.
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(2.) Short, A Day, and but a day; a day, that we may labour, and but a Day that we might not loyter. (3.) Passing:
(2.) Short, A Day, and but a day; a day, that we may labour, and but a Day that we might not loiter. (3.) Passing:
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A Day of Grace, not like the Day of Glory, a perpetual Day without Night, shining in its eternal High-Noon, without the least Shadow or Cloud upon it;
A Day of Grace, not like the Day of Glory, a perpetual Day without Night, shining in its Eternal High noon, without the least Shadow or Cloud upon it;
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but a Day that will have a Night, as well as a Morning and Full Noon. (4.) Uncertain:
but a Day that will have a Night, as well as a Morning and Full Noon. (4.) Uncertain:
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viz. Both as to the Day and the Work of the Spirit in the Day. A Day of Grace that may be shorter than the Day of Nature;viz. Both as to the Day and the Work of the Spirit in the Day. A Day of Grace that may be shorter than the Day of Nature;
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a Time of Love that may be shorter than our Time of Life;
a Time of Love that may be shorter than our Time of Life;
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it ever ends with it, but may end before it, and is never longer, but may be shorter.
it ever ends with it, but may end before it, and is never longer, but may be shorter.
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(5.) Irrecoverable when lost:
(5.) Irrecoverable when lost:
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Such a Day, as when the Night is come, will have no other Day to succeed,
Such a Day, as when the Night is come, will have no other Day to succeed,
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but a Day of Vengeance, that will take place of that Day of Patience abused by us.
but a Day of Vengeance, that will take place of that Day of Patience abused by us.
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Now to Apply what hath been said, let us consider,
Now to Apply what hath been said, let us Consider,
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(1.) That we in this Land have had our Season, and you in this Place have had yours;
(1.) That we in this Land have had our Season, and you in this Place have had yours;
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and such a Season under the Ministration of that Excellent Person (now with God) when he dwelt among you,
and such a Season under the Ministration of that Excellent Person (now with God) when he dwelled among you,
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and Preacht to you, that perhaps ye may never have more, while ye are in Time.
and Preached to you, that perhaps you may never have more, while you Are in Time.
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Judah for this was called the glorious land, the goodly land, the land of Ornament; Judah for this was called the glorious land, the goodly land, the land of Ornament;
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and this has been the honour of our Land, and no less of your Town where it has been.
and this has been the honour of our Land, and no less of your Town where it has been.
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A Signal, and a Distinguishing Mercy. A Signal Mercy, as the only Means, in an ordinary way, to Salvation;
A Signal, and a Distinguishing Mercy. A Signal Mercy, as the only Means, in an ordinary Way, to Salvation;
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there being no other way now to be saved, but by the Gospel.
there being no other Way now to be saved, but by the Gospel.
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It was Benjamin 's Glory that God dwelt betwixt his Shoulders, and the Glory of the Ark that God sate there between the Cherubims, Psalm 63. 2.
It was Benjamin is Glory that God dwelled betwixt his Shoulders, and the Glory of the Ark that God sat there between the Cherubims, Psalm 63. 2.
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The Temple was the Glory of Jerusalem, and the Ark was the Glory of Israel, yea the Glory of God, the Beauty of his Ornament,
The Temple was the Glory of Jerusalem, and the Ark was the Glory of Israel, yea the Glory of God, the Beauty of his Ornament,
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and therefore may well be reckoned ours;
and Therefore may well be reckoned ours;
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for as a Note of Dignity and Excellency, it is called, an exalting that place where it is, up to Heaven, Ezek. 7. 20. Luke 10. 15.
for as a Note of Dignity and Excellency, it is called, an exalting that place where it is, up to Heaven, Ezekiel 7. 20. Luke 10. 15.
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A distinguishing Mercy, as the fruit, not of common Bounty, but of special Love, and as to some,
A distinguishing Mercy, as the fruit, not of Common Bounty, but of special Love, and as to Some,
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and not to all, Psal. 97. 18, 19.
and not to all, Psalm 97. 18, 19.
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How many sit in darkness (and worse than Egyptian Darkness) in the shadow of death, whom the Day-spring from on high hath not visited, to give Light, (the knowledge of Salvation) to,
How many fit in darkness (and Worse than Egyptian Darkness) in the shadow of death, whom the Dayspring from on high hath not visited, to give Light, (the knowledge of Salvation) to,
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whilst we are in a Goshen, a Land of glorious light, Luke 2. 77, 78, 76.
while we Are in a Goshen, a Land of glorious Light, Lycia 2. 77, 78, 76.
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A People as good by Nature as any of us, and who, perhaps, would have made a better improvement of such Season,
A People as good by Nature as any of us, and who, perhaps, would have made a better improvement of such Season,
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if they had had it, than we have done.
if they had had it, than we have done.
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God might have afforded it to them, as well as to us, to them, and not to us;
God might have afforded it to them, as well as to us, to them, and not to us;
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but fince it is to us, and not to them, it calls for Thankfulness from us, the least Mercy from God, should be thankfully receiv'd,
but fince it is to us, and not to them, it calls for Thankfulness from us, the least Mercy from God, should be thankfully received,
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and faithfully improved by us, much more this, and most of all, when a distinguishing Mercy, viz. to some,
and faithfully improved by us, much more this, and most of all, when a distinguishing Mercy, viz. to Some,
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and not to all, to us, and not to others.
and not to all, to us, and not to Others.
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(2.) We have not only had our Season, but have had it a long while, it has been, and yet is.
(2.) We have not only had our Season, but have had it a long while, it has been, and yet is.
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Some never had a Season, and some not so long as we.
some never had a Season, and Some not so long as we.
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With many God has cut short his work, made an offer of Mercy, and when not accepted, has gone away,
With many God has Cut short his work, made an offer of Mercy, and when not accepted, has gone away,
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and return'd no more, but sent them to Hell, to bewail their Folly without Hope;
and returned no more, but sent them to Hell, to bewail their Folly without Hope;
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but he has not dealt so with us, but has bore with our evil Manners many a Year.
but he has not dealt so with us, but has boar with our evil Manners many a Year.
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Our Season has been long, our Day of Grace has been as long as our Day of Nature.
Our Season has been long, our Day of Grace has been as long as our Day of Nature.
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And our Season yet is, it has not a Night yet drawn over it.
And our Season yet is, it has not a Night yet drawn over it.
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(3.) Our Season may not be much longer, now is the day of Salvation, the next may be the day of Damnation.
(3.) Our Season may not be much longer, now is the day of Salvation, the next may be the day of Damnation.
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This the day of patience, the next may be the day of vengeance, the acceptable year of the Lord, and the day of God's vengeance, stand close together, Isa. 61. 3.
This the day of patience, the next may be the day of vengeance, the acceptable year of the Lord, and the day of God's vengeance, stand close together, Isaiah 61. 3.
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Its true, the Gospel shall, in its Ordinances and Administrations, continue in the World to the end of it (Judah shall dwell for ever,
Its true, the Gospel shall, in its Ordinances and Administrations, continue in the World to the end of it (Judah shall dwell for ever,
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and Jerusalem from generation to generation, Joel 3. 20.) but it is not secur'd to any particular place so long,and Jerusalem from generation to generation, Joel 3. 20.) but it is not secured to any particular place so long,
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nor to any at all that reject it.
nor to any At all that reject it.
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There are Vicissitudes in the Kingdom of God, as well as in the Kingdoms of Men.
There Are Vicissitudes in the Kingdom of God, as well as in the Kingdoms of Men.
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Bethel, once the House of God, became Bethaven, a house of vanity, and Jerusalem, the valley of Vision, and joy of the whole earth, became a Valley of Tears, lamented of men. Bethel, once the House of God, became Bethaven, a house of vanity, and Jerusalem, the valley of Vision, and joy of the Whole earth, became a Valley of Tears, lamented of men.
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The Kingdom of Grace is not as the Kingdom of Glory, a Kingdom that cannot be shaken,
The Kingdom of Grace is not as the Kingdom of Glory, a Kingdom that cannot be shaken,
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but may, and be taken away (as it was from the Jews) and given (as it was to the Gentiles) to a Nation bringing forth the fruits thereof,
but may, and be taken away (as it was from the jews) and given (as it was to the Gentiles) to a nation bringing forth the fruits thereof,
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and their fruits in their proper Season. Acts 13. 46. Psal. 13. Now our Pillars are not stronger than those on which former Churches stood.
and their fruits in their proper Season. Acts 13. 46. Psalm 13. Now our Pillars Are not Stronger than those on which former Churches stood.
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Nor have we such a Lease of the Gospel, as cannot be forfeited by our Sins.
Nor have we such a Lease of the Gospel, as cannot be forfeited by our Sins.
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When the Ark stood in the Temple, there were Staves there to carry it away. Exod. 12. 14. (4.) The season when past and gone, may never be recovered, Go to Shiloh and see what I did there;
When the Ark stood in the Temple, there were Staves there to carry it away. Exod 12. 14. (4.) The season when past and gone, may never be recovered, Go to Shiloh and see what I did there;
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the Ark that continued three hundred Years in Shiloh, when carried away, never return'd more, to Israel it did,
the Ark that continued three hundred years in Shiloh, when carried away, never returned more, to Israel it did,
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but not to Shiloh, Jer. 7. 12, 14.
but not to Shiloh, Jer. 7. 12, 14.
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(5.) The greater our season has been if not improv'd, the greater will our Sin,
(5.) The greater our season has been if not improved, the greater will our since,
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and consequently our Condemnation for it be. The Sin will be more heinous. And the Punishment more grievous.
and consequently our Condemnation for it be. The since will be more heinous. And the Punishment more grievous.
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(1.) The Sin more heinous.
(1.) The since more heinous.
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To Sin against the Twilight of Nature is provoking, but more against the Noon-light of the Gospel.
To since against the Twilight of Nature is provoking, but more against the Noonlight of the Gospel.
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It was this that aggravated the Sin of Capernaum beyond that of Sodom, (though there were no unclean Sodomites in it) and made the Sin of the Jews so great as not to admit of an excuse, had it not been for this they had no Sin, not simply none,
It was this that aggravated the since of Capernaum beyond that of Sodom, (though there were no unclean Sodomites in it) and made the since of the jews so great as not to admit of an excuse, had it not been for this they had no since, not simply none,
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but comparatively none, to what else they would have had, and will ours greater then the Sin of the Devils, to whom a season of Grace was never given,
but comparatively none, to what Else they would have had, and will ours greater then the since of the Devils, to whom a season of Grace was never given,
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nor a tender of Mercy ever made. (2.) The Punishment will be the more dreadful.
nor a tender of Mercy ever made. (2.) The Punishment will be the more dreadful.
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Great Salvation neglected will bring great Damnation;
Great Salvation neglected will bring great Damnation;
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for, that which brings the greatest Curse is a Blessing refus'd, it has more of the Nature of Sin in it,
for, that which brings the greatest Curse is a Blessing refused, it has more of the Nature of since in it,
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and will have more of the Effects of it in the severer Vengeance for it.
and will have more of the Effects of it in the severer Vengeance for it.
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It was this, that Christ tells us would make the Condemnation of Capernaum, Chorazin and Bethsaida, less tolerable or more intolerable then that of Tyre and Sidon, viz. because of the mighty Works done there, there were greater Sins committed in the one,
It was this, that christ tells us would make the Condemnation of Capernaum, Chorazin and Bethsaida, less tolerable or more intolerable then that of Tyre and Sidon, viz. Because of the mighty Works done there, there were greater Sins committed in the one,
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but there were greater Works done in the other, and from this their Sins would be the more highly aggravated,
but there were greater Works done in the other, and from this their Sins would be the more highly aggravated,
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and consequently the more severely Punish'd, Math. 11. 20. Luke 10. 13.
and consequently the more severely Punished, Math. 11. 20. Luke 10. 13.
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So that if we are not diligent to improve the Seasons we have, it would have been better for us that we had never had them;
So that if we Are not diligent to improve the Seasons we have, it would have been better for us that we had never had them;
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for the Time may come when we may wish we had been Heathens rather than Christians,
for the Time may come when we may wish we had been heathens rather than Christians,
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and Citizens of Sodom rather then of Zion.
and Citizens of Sodom rather then of Zion.
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(6.) The neglect of Seasons, is one great part of the torment of the Damned in Hell.
(6.) The neglect of Seasons, is one great part of the torment of the Damned in Hell.
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The gnawing of the never dying Worm is the enraged and furious Reflection of the Soul upon it self, with the gnashing of Teeth out of Indignation against themselves, at the remembrance of those Seasons they once had in their Hands,
The gnawing of the never dying Worm is the enraged and furious Reflection of the Soul upon it self, with the gnashing of Teeth out of Indignation against themselves, At the remembrance of those Seasons they once had in their Hands,
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but no Hearts to improve them; but now lost, and not to be recover'd.
but no Hearts to improve them; but now lost, and not to be recovered.
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What would not they give (if they had it) that are in that Ocean of Misery,
What would not they give (if they had it) that Are in that Ocean of Misery,
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for a Shore to land in? How would they rejoice, were a Proclamation made at Hell Gates for their Release? Might Time be once more,
for a Shore to land in? How would they rejoice, were a Proclamation made At Hell Gates for their Release? Might Time be once more,
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or a Voice call to them to come out, and live over their Lives again.
or a Voice call to them to come out, and live over their Lives again.
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Let us then, while in Time, act like Men of Wisdom, such as understand the Times and Seasons,
Let us then, while in Time, act like Men of Wisdom, such as understand the Times and Seasons,
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and what ought to be done in them;
and what ought to be done in them;
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that we may do nothing in Time that will be matter of Sorrow to us here,
that we may do nothing in Time that will be matter of Sorrow to us Here,
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nor of everlasting Sorrow in Eternity:
nor of everlasting Sorrow in Eternity:
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But so live, as that we may look back to Time past, and forward to Eternity with comfort when dying;
But so live, as that we may look back to Time past, and forward to Eternity with Comfort when dying;
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as going from this present State, where Time, and all the glory of it, is passing away, into an Everlasting State, where Time passeth not at all,
as going from this present State, where Time, and all the glory of it, is passing away, into an Everlasting State, where Time passes not At all,
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nor any of the Glory of that State shall ever pass away. FINIS.
nor any of the Glory of that State shall ever pass away. FINIS.
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