Redeeming the time a sermon preached at Preston in Lancashire, January 4th, 1657 at the funeral of the honourable lady, the Lady Margaret Houghton / by Isaac Ambrose.

Eph. 5.16.

Redeeming the Time.

THE Apostle here gives many Lessons; exhorting 1. to love, Walk in love, as Christ also hath loved us: 2. To fly fornication,* 1.1 But fornication, and all uncleaness, or covetousness,* 1.2 let it not be once named amongst you, as becometh Saints. 3. To avoid in∣timate, dear, or familiar converse with graceless men, Be not,* 1.3 ye therefore partakers with them; for ye were sometimes darkeness, but now are you light, walk as Children of light. 4. To walk warily, exactly, circumspectly, See then that ye walk circumspectly, not as fools, but as wise. And this last he amplifies from an effect, which testifies a circumspect, exact, and acurate walking, to wit, Redeeming the time, &c.

I am only to learn you some part of this last Lesson; wherein you have 1. The instruction it self, See that you walk circumspectly. 2. The amplification of this in∣struction; and that is either from the reason binding to it, not as fools, but as wise; or from the effect testifying of it, Redeeming the time.

1. For the instruction it self, See that ye walk circumspectly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exactly, precisely; no word fits the Greek better than this; it comes of two words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifie to go to the extremity of a thing: we must be willing to go to the utmost of every Command. To which purpose are those precepts, to be hot in Re∣ligion, Rev. 3.16. to be zealous of good works, Tit. 2.14. to be fervent in spirit,* 1.4 Rom. 12.11. to strive to enter in at the strait Gate.* 1.5 Luk. 13.24. with an holy vio∣ence to lay hold upon the Kingdom of Heaven,* 1.6 Matth. 11.12.* 1.7 But this is not the point I shall now insist on.* 1.8

2. For the reason binding to it, not as fools, but as wise. It points to us, that exactness, or preciseness in holy walking is a fruit of true Wisedom. Luther brings in the men of the World objecting against him, Num tu solus sapis? Num solus tu De•• places? What? are you the onely Wise man in the World? do you onely please God? The answer was easie from this Text, that exact walking, or a strict conversation, is the fruit of Wisedom. But neither is this the point that I shall insist on.

3. For the effect testifying of it, Redeeming the time. If I may open the words, 1. By time is meant oppertunity; which either it taken for the whole course of our remaining life, or for such and such particular occasions as God doth offer to this or that particular duty; and both these may be understood here. 2. By Redeeming the time, is meant either the avoiding of some hinderances, which would take us off from the opportunity; or the recompencing of some former unfruitfulness, which hath been in the former part of our life: or a gaining, streching, improving of time by embracing all the occasions of doing all the good we can do: and we shall discover anon, that all these may be understood here. In the mean time we lay down this Position as a necessary, fundamental, Evangelical truth, that time must be Redeemed Look to it all ye that fear God; herein will your spiritual Wisedom, and exact walking appear, even in Redeeming the time.

In the prosecution of this point, I shall 1. give you the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2. The. 3. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And then come to Application.

1. That time must be redeemed, the very Heathens confirm it: 'Twas the saying of one Pittacus, one of the seven Wise-men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, know time; lose not a minute. Theophrastus had another saying near to this, Sumptus pretiosissimus tempus: time is of pretious cost. Pliny seeing but his Nephew at leisure, taking some turnes in his walk, was so very strict, that he tells him, Non licet has boras perdere, he should not lose so many precious hours. When Titus the Son of Vespasian who revenged,

Christ's blood on Jerusalem, returned victor to Rome, remembring one night that had done no good that day, he cryed out to his friends, Hen perdidi diem! O alas, I have lost a day! Little do we think of losing time, and is not this our shame? If such men without God and Christ, without Law and Gospel, without all the promises of God and Christ in Law or Gospel, could say thus much, how may they rise up in judgment against many of us? But we cite not them, as though we stood in need of their learning;* 1.9 the Apostles themselves give it us in charge, walk in Wisedom to∣wards them that are without,* 1.10 redeeming the time, and exhort one another while it is cal∣led to day, lest any of you be hardened through the deceitfulness of sin. And again, while it is said to day,* 1.11 if ye will hear his voice, harden not your hearts. And, pass the time of your sojourning here with fear,* 1.12 forasmuch as ye know that ye were not redeemed with corruptible things,—but with the pretious blood of Christ. q. d. Christ redeemed you, and therefore you had need to redeem the time. For the time past of our life may suffice us to have wrought the will of the Gentiles.—so that henceforth we should not serve sin.* 1.13—or no longer should we live the rest of our time in the flesh to the lusts of men, but to the will of God.—Let us not be weary in well-doing, for in due season we shall reap if we faint not; as we have therefore opportunity, let us do good unto all men. It is Hieroms saying upon these words, O how short is this race of my life? how short is this time now in hand?* 1.14 my studying, preaching, writing, correcting, reading, what it is but a gaining or a loosing of my time?

2. What is it to redeem the time?* 1.15 I answer, it comprehends these par∣ticulars.

1. An avoiding any thing which would hinder us from taking the opportunity. If you ask, what are these hinderances? I answer, 1. Ignorance; many think they are not in so strait a manner to be accountable for time. It is a general opinion of the grossely ignorant, that if they can but pass away in time without doing any harm (as they say) they are well enough; as if no account of time might be given at all: they are ignorant of this principle, that they are to improve, and to redeem the time. 2. Slothfulness; this makes men heedless, or careless of their time: As it is with the slug∣gard, Yet a little more sleep,* 1.16 a little more slumber, a little more folding of the arms is sleep. So it is with the idle person, Let this hour, and this day be spent in doing nothing. O the many golden hours, and days, and years that many thousands spend, and yet cannot give the least account wherein either they have glorified God, or served their generations. 3. Love of fleshly liberty: Alas, what care they for redeeming time who are set on their lusts and liberties to sin? All the care they have, it is meerly to eat, and drink, and play: sensual pleasures are the whole study of these men, and if they can but enjoy them, let time slip away as it will, they never re∣gard it.

2. A recompensing of some former unfruitfulness: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath this interpretati∣on, it is a redeeming (as it were) of that jewel of time that hath been formerly lost. As a travailer that hath long stayed at an Inne, when he finds the night comming upon him, he mends his pace, and goes as many miles in an hour or two, as he did before in many. This me thinks comes nearest to the word Redimo, to redeem, or to buy back again. It is taken (say some) from the custom and practice of wise Merchants or Trades men, who uie to buy their commodities while fit time of buying serves, and while the market holds; and having haply had great losses, or formerly spent their time idly or unthriftily, they do by their after diligence seek to redeem, and (as it were) to buy back again the time that is past.

3. An embracing of all occasions for acting graces, and doing good; and this agrees with the reason following, for the dayes are evil. q. d. Look to your selves, for these are hard and dismal times; now is much corruption, and great persecution, and the opportunity of good is exceedingly straitned; and therefore it is very needful to catch at time, and to lay hold on an opportunity, both to exercise graces, and to be doing as much good as you may, while the time permitteth. I must work the works of him that sent me,* 1.17 while it is day, saith Christ, the night cometh when no man can work: And,* 1.18 yet a little while and the light is with you, walk while ye have the light, lest dark∣ness come upon you:* 1.19 And as we have opportunity, let us do good unto all men, especially to them who are of the houshold of faith. Mark these sayings, while it s called to day; and while the light is with you; and while you have opportunity. Thus you see what it is.

3. But why must time be redeemed? what necessity for that? I answer—

1. In respect of time past. Alas, many a golden season have we lost, how many hours, and dayes, and months, and years have we spent idly, and done little good? Is it not time then to lay hold of every opportunity to redeem time past? When God brought us forth into this world, his commands were upon us to work in his vineyard, and to that purpose he designed to every one his time; thus many dayes, or months, or years shall you every one live, and while you live be imploying these and these talents; it is my command upon all the sons of men, in the sweat of thy face (i. e. of thy brow, or of thy brain) shall thou eat bread, till thou return unto the ground;* 1.20 and why then do ye stand all the day idle? why are ye not in the work; and especially in the work of the Lord? Now if this be so, that there is such a command, and that we have broke this com∣mand at such a time, and such a time, is it not our duty, and is there not cause to redeem the time? A fellow that hath loytered a great part of the day in his business, and yet must needs finish his work, will he not toyl and sweat at it towards night? will he not double his pains, and put all his strength to it? So we, having not onely been slack in our business about Gods service, and slow in the way towards Heaven, but even for many yeares having perhaps run in a quite contrary course, and done the Devils work, how should we now towards the night of our natural life, and in the conclusion of the short span thereof, spare no paines, double our diligence, press hard to the price of the high calling with an holy kind of violence, lay hold upon the Kingdom of Heaven, with all zeal, courage, and resolution labour to redeem past, be∣cause it is past? This our reason.

2. In respect of time present: It is but a moment on which depends eternal bliss or woe, if we have lost time past, and if we do lose time present, we may be undone for ever. In this respect may we say of time, as Boaz said to his kinsman concerning Ruth, If you will redeem it, redeem it: never think of redeeming it tomorrow,* 1.21 or the other day; or hereafter; for no time is properly yours but the present time. Behold now is the accepted time; behold now is the day of salvation: now while I am speaking and you hearing; now ere the night be done or the next day comes on. Oh why should we trifle away the time which is properly ours, and promise to our selves great things in a time which is none of ours?* 1.22 When Christ mourned over Jerusalem he bemoans it thus, If thou hadst known, even thou at leas in this thy day, the things belonging to thy peace: So may I mourn over you, if thou hadst known, even thou at lest in this thy day: when's that? while Ministers call and you hear, this is your day; and there∣fore he that never heard effectually, let him hear now; it is now high time to awake out of that cursed security wherein you lie; the Lord is now come near, Christ Jesus is calling, mercy is intreating, and wisedom is even hoarse with crying after you, if you lose this time, this hour of grace, who knows whether ever you shall enjoy such another season? Oh take time by the forehead! post est occasio calva; it will be too late soon. Now the Lord calls, and now it concerns us to bestirr our selves upon these grounds.

1. Because now are evil dayes; the very reason in the Text: these are the last times, which the Apostle calls perillous times; and why perillous?* 1.23 For men shall belevers of their own selves, covetous, boasters, proud, blasphemers, &c. One would think it ra∣ther an History than a Prophecie of our dayes. Oh is it not time now, if ever, to reedeem the time.

2. Because now are dayes of light: notwithstanding the evils of some or most in comparison, yet many glorious truths do now appear: the Devil, I know, now brings forth his ware, but withal God is now a communicating many blessed truths. In re∣spect of us, our fathers before, and since the Reformation were in great darkness; the candle of God now shines upon this Nation with extraordinary light: And what then? Why therefore it concernes us to redeem the time: This is the Apostles argument,* 1.24 The time of this ignorance God winks at but now he commandeth every man every where to repent. This is another reason.

3. In respect of time to come: I shall instance onely in time of death, and time of judgment.

1. Death is at hand, and then we cannot redeem the time: So the Preacher,* 1.25 What∣soever thy hand findeth to doe, doe it with thy might, for there is no work, nor device, nor knowledge, nor wisedom in the grave whither thou goest. q. d. If there be any thing to be done, if there be any duty God requires, doe it in life, for when death shall come there shall be no more preaching, praying, hearing.* 1.26 The grave cannot praise

thee, death cannot celebrate thee, they that go down into the pit cannot hope for thy truth: the living, the living he shall praise thee, as I do this day.

2. Our doom for eternity of joyes or woes drawes on apace, and is even at the door. Then I am sure, account must be given for time, as well as for all other things. Come, will Christ say, give an account of thy stewardship, of all things done in the flesh, and of every moment of time: how didst thou spend such a day, such a Sabbath? was not such a day spent sinfully, or very unprofitably, and was it ever redeemed? Here's a rea∣son indeed to force on us this duty. But of this and other reasons I shall speak more in the motives, when I exhort you to it.

Well then,* 1.27 is it so, that time must be redeemed? this may reprove several sorts of per∣sons: as—

1. The idle; that are so far from redeeming time, that they are perpetually losing time. This was the sin of Sodom, pride, fulness of bread: and abundance of idleness, was in her.* 1.28 Give me leave a little to lay open this sin. Surely this sin is the foun∣tain of all sins; by doing nothing we shall be sure to learn how to doe ill. It is said of Rome, that during the time of their Wars with Carthage, and other enemies in Africa, they knew not what vice meant; but no sooner had they got the conquest, than through idleness they came to ruin. Rust you know will fret into the hardest Iron, if it be not used; so vice will infect the best heart, if given to idleness. Stand∣ing Water is sooner frozen than the running stream; and he that fitteth is more sub∣ject to sleep than he that walketh; so the idle man is far more subject to temptation than he that is profitably exercised. Idleness is the Devils special opportunity; and we have an instance in David's idleness, who at, that time, was set on by the Devil to commit other sins of Adultery and Murder. But this is a sin that very boyes in Schools can declame against; and if it were not that I see many amongst us spend their time so very unprofitably, I had not once named it. Oh think of it! If a Master should set a light upon a Candlestick, and give his servant food, and time, and all things convenient wherewith to work, yet when he comes to see if his task be finished, he finds that the meat is wasted, the time is ended, the Candle to the very socket burned, and little or nothing of the work is furthered, how would such a servant excuse him∣self unto his Master? And is it not so with many of you? God hath given you meat, drink, and time; he hath given you Candle, Fire. and matter; but what have you done? Is not the lamp of your life almost consumed, and yet you have not finished the work that was given you to doe?* 1.29 Oh why stand ye here all the day idle?

2. The voluptuous: these mispend their time as ill as the former. They take the timbrel and harp and,* 1.30 rejoyce at the sound of the organ, they spend their dayes in mirth. They waste the fat and marrow (as it were) of precious time, even the flower of their age, in froth and folly. Lord, that men should live upon earth, as Liviathan in the Sea, onely to take their sport and pastime therein! We have seen the sad Cata∣strophe of some who have led such lives; and I believe still there is a generation of men, that except they be continually exercised in variety of pleasures, they are sore troubled with time; what else is the meaning of all those passe-times (as they call them) but onely a concatenation of such delights as please the flesh, that time may not be ro tedious wearisome unto them? Little doe these men consider that saying of Chrysostome,* 1.31 The present time is not for melting into mirth, but for lamentation and mourning; the Devil omits no time to hurt you, for he knowes his time is short; still is he laying his snares to intrap mens souls; he goes about like a roaring Lion to devour; he roars, and fumes, and flashes out fire against your Salva∣tion;* 1.32 and doe you sit still, and jovially jest it out? Hark in your ears! the present time is not for mrith, saith Chrysostome; no, no, the present time is for vertuous actions, to do the great business for which you were born, to mourn, and sorrow, and sue out your pardon, and not to spend it in jollity, and fleshly delights. If a con∣demned man had two or three dayes granted him to sue out his pardon, were that a time for pleasure and sports?* 1.33 Surely the sentence of death is upon all flesh; In the day that thou eatest thereof thou shalt surely die; onely a little uncertain time is granted to sue out our pardon in the name of Christ: why then doe you slip away your time sinfully, and will not redeem it?

3. The godly themselves: Alas, the best are short in this duty of redeeming the

time. Did not the Lord complain against his own people,* 1.34 the Stork in the Heaven knoweth her appointed times; and the Turtle, and the Crane, and the Swallow observe the time of their coming, but my people know not the judgment of the Lord. Certainly God's own people doe not so improve, as they ought, those many gracious seasons of love which the Lord affords them. O the omissions of Duties, and commissions of evils whereof we all stand guilty! of how many good hours have we been ill Hus∣bands? I shall not need to reckon up our times of infancy when we knew nothing, nor of childhood when we knew very little, nor of youth when we knew not much of that we ought to know; but since our riper years, yea since the time of our re∣generacy, how prodigal have we been of this precious commodity of time? those that keep exact diaries can easily tell you, such an hour lost, and such an hour ill spent; this day I did little good, and the other day I sinned against my God. If in this case I may speak out my own experiences, I must needs acknowledge that many and many a day I have lost such and such an opportunity, and now that evil days come thick up∣on me, wherein I would gladly redeem my days, oh how flow and backward am I as yet in this Heavenly Duty! My dear brethern, I shall not onely reprove you, but my self in this: O why art thou so dull, and listless, and heavy, O my soul? Awake, awake! stirr up thy self, and with redoubled diligence fall to the work of redeeming time, while yet the time, the day, the season, the opportunity of grace, of Heaven, or of Sal∣vation lasteth.

2. Must time be redeemed?* 1.35 why then let me exhort you by the meekness and gen∣tleness of Christ to be in the exercise of this Duty. Oh redeem your time! avoid all those hinderances that would take you off: recompence your former unfruitfulness by after diligence; embrace all occasions of acting grace, and doing good. I might dilate on all these particulars; but I shall contract all in these very words, Redeem the time, oh redeem your time.

The motives besides the former reasons may be these.

1. Time is ever on the wing, and stayes for no man. The Scripture is very full of this; we meet with many similitudes hinting at the sudden, invisible motion of time. My dayes are swifter then a post, they fly away;* 1.36 they are passed away as the swift Ships, as the Eagle that hasteth to the prey. See how Job here multiplies com∣parisons, that if we will not learn by the first, we might learn by a second, or by a third: Goe we to the land, and there we see time on the spur, in the swift riding post; goe we to the Sea, and there we see time upon the wind, in the swift sailing Ship; goe we to the aire, and there we see time upon the wing, in the swift flying Eagle. Hence the Ancients emblem'd time with wings, as if it were not onely run∣ning, or sailing, but flying. Oh how sad it is to see men live as if time had leaden heels, and not swift wings; or as if time would any time stay our leasure, and not be gone. Be not deceived, you that are weary of time, either now redeem it, or you will one day cry out, What hath pride profited us? or what good hath riches with our vaunting brought us? All these things are passed away like a shadow,* 1.37 and as Post that passeth by; or as a Ship; — or as a Bird; — or as an Arrow; — even so we, &c.

2. As time is swift, so our time is short. The Heavens indeed are said to be of swift motion, but of long continuance; but our time is otherwise. When the Co∣rinthians propounded divers cases of conscience, after some answers the Apostle gives them in this: But this I say, brethren, the time is short; or time is cut off: he alludes to Sea-fearing men that have almost done their Voyage, and begin to strike sail.* 1.38 Time was in the beginning of the World that men might say, I may, by course of Nature, live a matter of six, or seven, or eight, or nine hundred years; but now God hath so cast out the time of our age, that so soon as we begin our Voyage, we are ready to strike sail: we have but a little time; If I should measure it out, what is it but an Ell, a Span, an Inch, a Point? And is it not time then to redeem the time?

3. Time is not onely swift and short, but nothing, I say a very nothing in com∣parison. As some creatures are said to be nothing in comparison of others. What is the Ant to the Elephant; or the Shrimp to the Whale? what is the whole body of the Earth to the body of the Heavens? So is our time as nothing to all time; and all time is as nothing to Eternity. David that found out a short di∣mension

of his time considered absolutely,* 1.39 or in it self, Behold thou hast made my dayes as an hand-breath; yet he could find out no dimension: little enough for his time compared with God, Mine age is as nothing before thee. God's being consists in one Eternal now; but mans time is divided into past, present, and to come; three nothings, which being added together amount in the total to this Sum, Mine age is as nothing before thee. Oh that we would consider of this language of the Holy Ghost! were it not enough, think you, to put us on this Duty of improving and trading our time while the time is ours, and while this short time lasteth?

4. Though time be swift and short, and as nothing in comparison, yet is it a com∣modity more precious than the Gold of Ophir. If herein we might hear lost Souls to utter themselves, Oh what would they say? or what would they give for a little of that little time they had on earth? If the Lord by Divine and Extraordinary dispensation would but grant them one months time to come hither again, and to make a new trial, do you think they would not prize this grant? would they not esteem that little short Golden season of grace at an high and mighty rate? Would they not make use of every opportunity to lay hold of Heaven, and to escape those fires wherein now they are burning, frying, and flaming? O yes! if you would then tempt them, saying, Come, spend this hour merrily; would they not answer; alas, we have but one months time to live here in this World, and then we must either to Hell again, or if we improve our time well, we must to Heaven; and what? shall we trifle away this time of trial and of grace in offending God? shall we cast away our Souls again to gratifie you, or to please our own flesh, for so little a time as we have now to live? Oh God forbid! avoid Satan! avoid all Temptations! welcome now all those messengers of Hea∣ven that will bring us the glad tidings, the tenders, the offers of Christ and of Salva∣tion! let not one sand in the hour-glass run, but let us be doing some good; let this hour be spent in prayer, and the next in meditation, and the next in hearing of God's Word, and the next in the exercise of this and that grace, and so on; but not one hour in sin. Why surely thus would they prize and improve the time, that know by woful experience what it is to lose the time. And by this we may guess the worth of time; oh it is pretious so pretious that if all the Earth were turned into Gold, it could not purchase one mi∣nute of it. Me thinks this motive should work, and now that we have a little time, it should prevail with us to redeem the time.

5. Our time hath been a very sinful time. Ah my brethren, think over your Ig∣norance, unbelief, worldliness, covetousness, pride, malice, lusts, lukewarmness, impatience, discontentedness, vain-glory, self love, wandring and wicked imagina∣tions: in a word, all your pollutions, distempers, estrangedness from God in the time of your unregeneracy; oh were not those sinful, abominable, and rebellious times: or be it so that your gracious God hath since those times wrought in you ef∣fectually his saving grace, have you not since, then lost your first love, or at least grown remiss, and cold, and lukewarm in it? Say then, speak out your hearts and tell me, is it not time now to remember from whence you are fallen, and to repent, and to do your first works? Blessed Mr. Bolton hath a saying, that if it were possible that any uncomfortable passion were incident to a glorified Saint in Heaven, he would be sorry, and transported with extream anger and indignation against himself that he was not a meer greedy ingrosser (as it were) and improver of time for doing excellently upon Earth, and that every hour, especially after his Conversion, was not Crowned with some rare and more remarkable exploit, with some more special and noble service for the glori∣fying of that most bountiful and ever-blessed God, who hath now honored him with such unspeakable glory in the Kingdom of Heaven. But if no such passion is in glorified Saints, I am sure we have all cause enough to loath our selves in our own fight for our ini∣quities, and for our abominations. O come, let this be a motive to spur us on, and to quicken us in this duty of Redeeming the time, because our dayes were evil.

6. The Scriptures speak of a remarkable set time of grace, a time of visitation, Luke 19.44. a time of Salvation, 2 Cor, 6.2. a time whilest God may be found, Psal. 32.6. a time when he holds out the Golden Seepter. Esther. 5.2. a time wherein the Fountain runneth, and the spirit proclameth, Ho, every on that thirsteth come ye to the Waters, Isa. 55.1. Thus Jerusalem had her time; and all the several Churches in Asia had their time; and now England, Scotland, and Ireland have their time; and if we mis-improve this time, and walk unworthy of this grace and Gospel of Christ, this time will have an end,* 1.40 this Sun will go down at Noon, and set upon our heads. This

day, if you will hear my voice harden not your hearts, said God to Israel; but they hard∣ned their hearts, and therefore God sware to them in his wrath that they should ne∣ver enter into his rest. If it be so with us as it was with Israel in the wilderness, we doe not know but this very day the Lord may clap an Oath upon our heads, that we shall never enter into his rest. Oh then that we would learn of the Ant, that ga∣thereth her meat in the Summer time! Oh that while we have this time of grace, we would redeem the time in praying, reading, hearing, meditating, and treasuring up the things belonging to our peace! This time is a set-time that hastens away: and we cannot with Joshua, bid the Sun stand still. O then let us say, This is our time, and therefore what we will do for our Souls, we will do it now. Surely better it is to re∣deem it now, than to wish in pain and torment for the time again when it is past redemption.

7. The time, is a coming, yea it is near, even at the door, when time shall be no more. This is the voice of the seventh Angel,* 1.41 And the Angel which I saw standing upon the Sea and upon the Earth, lifted up his hand to Heaven, and sware by him that liveth for ever and ever, that there should be time no longer. Who was this? a man? no, an Angel: and what, did he say it? no, he sware it: how sware it, by himself? no, he sware it by him that lives for ever: and what? that time should be little? no, it should be no longer, time should be no more. Needs must this time come, that hath all these circumstances to confirm it. And what if this time should come even in your time? what if now the seventh Angel should lift up his hand to Heaven, and take this Oath? If this time be far off as to the general Judgment (which I cannot think) yet sure I am, and without all peradventure, that it is not far off to thee and me. It may be before this year, this month, this week, this night be done, that God may say to his Angel, Go to such a man, and such a woman, I will give them no more time; bring them hither, and here let them give an account what they have done with all their time, for I must have a reckoning of all time past. And then comes in, Imprimis, so much time in Drinking and Revelling; Item so much time in Idling, Sporting, playing, &c. Oh, will God say, were these things I gave you time for? no, no, it was for Heaven and Sal∣vation you had your time; and if that time be mis-improved, away, away time, and now enter Eternity upon these Souls. Is not here a motive to make us look about us? Oh my brethren, now, now if ever, redeem the time, for anon time will be gone, and then succeeds eternity, eternity, eternity.

But what are the means for redeeming time? I answer.—

They are so many, that I may have no time to enumerate the Particulars; shall we instance in some? you must pray, read, hear the Word, meditate, and watch o∣ver your hearts with extraordinary industry; mortifie your members which are upon the Earth, as pride, covetousness, lusts, &c. grow up in grace, clear up your eviden∣ces against that day when all shall stand naked before that great and glorious Judge, &c. And these, and all other Duties (of which anon) must be done while the day lasteth. Here's a great work, and a little time; doth it not concern you to bestir your selves? If a man have much to write, and but a little Paper to write on, he must write small, and thick, and close as ever he can: So must you do. I verily believe there's not one Soul amongst us but he may find out hundreds and thousands of sins to repent him of; he may find out many and many a Particular Duty that he should be exercised in from morning to evening, and from evening to morning; so that 'tis a wonder how he can spare any time at all for any thing else. Well then, up and be doing; lose not a minute, but be in the use and exercise of some of these Dutys. These are the means, and in the use of these means you may (by the Lords help and grace concurring) redeem your time.

One Objection I would remove. It may be the day of grace is done, the gate of mercy is already shut; and if so, how is it possible for me to redeem the time? I an∣swer—

1. By way of Concession. I believe there is a day of grace indeed, and if that Sun set, it will never, never rise again. If thou hadst known, even thou at least in this thy day, the things belonging to thy peace, but now are they hid from thine eyes.* 1.42 q. d. Now is the gate of mercy shut, there is no means of grace or Salvation for ever hereafter to be hoped for. As there is no Market or Fair-day that lasteth alwayes; if the Coun∣try will not come in, the Trades-man will at last put up his wares: So the Lord's

standing may be open, and his shop set wide for such and such a time; but if Souls will not come in, and buy without mony and without price, he will at last put up his wares (all his jewels of grace) and then be gone.

2. Though it be true that there is a day of grace, and that this day may set; yet in re∣spect of us the Ministers of Christ, we cannot determine it; and therefore so long as you live we call still, oh repent! oh redeem your time! I may add, in respect of your selves, it is not in you to know the times and seasons which God hath put in his own power.* 1.43 And the com∣mandement of Faith standing in force on you so long as you live, and thereforce you are still to look to your Duty of redeeming the time.

3. It may be this day, this night, this Sermon, this very hour may be thy day of grace. Hearken! is not Christ's Spirit now a knocking? is not Christ himself now offering mercy to thy Soul? O ye sons of men that have mis-improved your time, will ye now at least in this your day he wise to Salvation? why now I call to your hearts; now I command you to open your everlasting doors, that I, the King of Glory, may come in; oh let this be the time of love! Come, give me your hearts, and now redeem the time. Away, away with all objections, scruples, cavils that may hinder this Duty, and now, even now, hearken to this voice of Christ, or of the Spirit of Christ, that your Souls may live.

3. Must time be redeemed? Then for some Rules or Directions how we must redeem it.

Rule 1.* 1.44 A void we every thing that would hinder us from taking the opportunity. What those things are you have heard before; as ignorance, sloth, and love of fleshly liberty. Many other particulars might be enumerated, but chiefly and espe∣cially foregoe we these.

Rule. 2. Repent we of all former mis-improvings of our time. There is no other way of recompensing former unfruitfulness but by repentance and after diligence. This is the scond table after shipwrack; in this way we may redeem, or buy back again the time that is past. The very word resipiscentia signifies to be wise again, after all our for∣mer follies. Oh that ever any should be so unworthy as to decry this godly-Gospel-gol∣den Rule.

Rule 3. Live we every day as if every day were the last day we had to live. This Rule or direction is so comprehensive, that I must needs break it into particulars. Sup∣pose then I were to begin this day, and that I look't on this day as the last day of my life, how should I redeem my time; or spend this day? I answer.—

1. My first and morning-thoughts should be on God, or on something in order to his service.* 1.45 My Soul waiteth for the Lord more than they that watch for the Morn∣ing.* 1.46—O Lord be gracious to me. I have waited for thee, be thou my arm every Mor∣ning.* 1.47—I will sing of thy power, I will sing aloud of thy mercy in thy Morning.—It is good to give thanks unto the Lord.* 1.48 and to sing praises unto thy name, O most high, to shew forth thy loving kindness in the Morning.* 1.49—How pretious are thy thoughs unto me O God, when I awake, I am still with thee. Now these Morning-thoughts may be spent either in a way of Meditation,* 1.50 or of Prayer; and my Duties lie in both.

2. I should meditate. I shall not determine whether Morning or Evening may be more suitable for set, deliberate, and solemn meditation? onely this I affirm, that ei∣ther a solemn, or an occasional meditation is a Morning-duty. In some sort medi∣tation and prayer should ever go together;* 1.51 and David thus, couples them, Give ear to my words, O Lord, consider my meditation, hearken to the voice of my cry.—My voice shalt thou hear in the Morning, O Lord, in the morning will I direct my prayer unto thee. Now these Morning-meditations (if occasional or ejaculatory) may be on such Objects as these.

1. Upon my first waking I may think on that Morning of my Resurrection, when the Lord will awake me from the dust; it is but a while till the trump shall sound, Awake,* 1.52 and sing ye that dwell in the dust, for thy dew is as the dew of herbs; and then shall the earth cast out her dead.

2. Upon sight of the Morning-sun I may think on that Sun of Righteousness that enlightens Heaven. The Sun that shines on me was only created for this nether World, and yet how glorious is it? Oh then what light is there in that City above, that hath no need of Sun,* 1.53 or Moon, or Star, for the glory of God doth lighten it, and the Lamb is the light thereof.

3. Upon the putting on of my apparel I may think on that garment of Righte∣ousness where with my soul either is or should be cloathed. Alas! what is this out∣ward

Robe but a Rag, or at best an excrement of dead worms, of which I have little reason to be proud? But my Souls Robe is as a garment cut out of the Sun,* 1.54 and put upon me. And there appeared a great wonder in Heaven, a woman cloathed with the Sun. Oh that I may be cloathed with that Sun of Righteousness, or with that Right∣ousness of the Son of God, that I may appear before God as I am in him, pure and spotless.

I shall not instance in any other objects of my Mornings meditation; onely if I find my spirit most active and fit for meditation at such a time. I should then go on, and spare more time for set, deliberate, and solemn meditations.

2. I should pray; and to this Duty I may joyn the reading of the Word. That this is a mornings Duty the Scripture is express:* 1.55 In the Morning will I direct my pra∣yer unto thee, and will look up.* 1.56—And in the morning shall my prayer prevent thee.—And evening, and morning, and at noon will I pray, and crie aloud,* 1.57 and he shall hear my voice. It is true, that Prayer and reading of the Word are two distinct exercises, yet that they mutually help one another is most manifest, and con∣sequently are fit to be joyned together; for the word ministers matter of prayer, and is the ground of our petition, who have no promise to be heard, unless we ask ac∣cording to God's word, 1 Joh. 5.14. And the fitness of the morning for these ex∣ercises is evident, not only because the first of time belongs unto God, but also the heart being then most free from worldly thoughts, it is therefore fittest for Holy ex∣ercises; and withal, when in the beginning of the day the heart of man is seasoned with Holiness, and with the fear of God, he shall find himself the better fitted to walk humbly with God all the day after.

2. All the rest of the day till evening should I spend my time in the Duties of my particular calling, nor know I the least reason why any man in the world, high or low, rich or poor, should be herein exempted. Adam must not eat his bread with∣out sweat and labour. Abel was a keeper of sheep. Cain a tiller of the ground.* 1.58 Jabal was a Tent-maker. Jubal the father of such as handle the harp.* 1.59 Tubal Cain an Ar∣tificer in Brass and Iron. All the the Patriarchs of Israel were but Shepherds; and Jesus Christ himself was a plain Carpenter.

But you may object, may I not herein lose my time as to God's service? One would think, if this were my last day I should do no other work but pray, or hear, or read, or meditate, &c. I answer—

1. I grant there are such times wherein God calls us extraordinarily to such spiri∣tual Duties all the day long; as either in afflictions felt or feared, or in some special mercies expected or received. And there are those times we call the Lords dayes, wherein we are to do no work ordinarily but of a Spiritual nature And there are such times wherein God holds forth an opportunity of exercising graces, or of doing good; and so to embrace the occasion is one piece or part of our redeeming time.* 1.60 As we have opportunity let us do good to all men. And your care of me hath flourished again,* 1.61 (said Paul to his Philippians) but ye lacked opportunity. It seems their care for the Apostle was intermitted for a season, for want of oppertunity to send unto him, but now they put forth again as flowers in Spring. I doubt not but in such cases as these, we may, and must for the time dispense with our particular callings. Yet.—

2. In my ordinary constant daily course I am to be in the exercise of my Parti∣cular calling, with which I may either mingle some actings of grace, or ejaculatory Duties, as suddenly to look up to Heaven, and to behold the face of God, to whom I am to approve my self in my particular calling; or if they clash, I am solely to follow my particular calling, and to leave other Spiritual actings till their appointed season. Nor do I herein decline God's service. For 1. I follow my calling out of an awful re∣spect to the eye, presence, and command of God, who hath said. Six dayes shalt thou la∣bour: Yea I do what I do in civil business as the work of Christ, so that I may say at that time now am I about the work of God, and of Jesus Christ.

2. Seeing my self thus working for him, I may easily apprehend that for that time I honour God as much, nay more by the meanest servile worldly act, than if I should spend all that time in Prayer, Meditation, or any other Spiritual employment to which I had no call at such a time. It is noted therefore, by some, of Peter's Wives Mother, that when Christ had healed her of her Feaver, she sat not down at Table with Christ in Communion with him, which (no question) was sweet, but she mini∣stred

unto them (i.e.) she ran to and fro, and served him, and acted for him, where∣in she shewed more love,* 1.62 and gave him more honour, than if at that time she had enjoyed Communion with him in a nearer way.

But I hear others object, May I not take up some little of this time in recreati∣ons? what, must I alwayes be on my calling? Is there not a time to every purpose un∣der Heaven?* 1.63 a time to weep, and a time to laugh; a time to mourn, and a time to dance.

I answer: There is indeed a time to recreate; but that time is then, I say onely then, when our bodies or minds are wearied with our other employments. O what a sad thing it is to see many spend a whole day, it may be a whole week in unnecessa∣ry sinful recreations! What, is this to redeem the time? or dare I thus spend the last day of my life in this world? Surely, God's people that make conscience of their Duties, should not meddle at any time with recreations (though in themselves law∣ful) without true cause, and a just calling thereunto; nor should they use them any longer, nor to any other end, but only to quicken their minds, or to revive their bodies, that so they may return with some lightsomness and alacrity to their callings again. He that spends his time lavishly in recreations, is like him whose Garments are made of fringes, and his meat nothing but sauces. I am not a∣gainst recreations lawfully used, but God forbid that we should trifle away our time (more worth than worlds) upon foolish, vain, empty, end unnecessary toyes.

3. The evening should be closed up with spiritual duties. If you ask what Duties? I answer.

1. The evening is a time for prayer, Let my prayer be set forth before thee as incense, and the lifting up of my hands as the evening sacrifice.* 1.64 To this of prayer I joyn read∣ing the Scripture, and good books; for it is fit to close up the day with the same du∣ties wherewith we began it.

2. The evening was Isaac's time for meditation: And Isaac went out to meditate in the field at the even-tide.* 1.65 It may be in this Duty the morning is not so seasonable for some tempers; but shall the evening pass without some spiritual Holy meditations? Some conceive the evening to be the very season of set and deliberate meditation; and in this case how fruitful might I be in the use of that Ordinance of Looking unto Jesus, as he carries on the great work of our Salvation from first to last? O that this Duty of meditation, either on that, or any other spiritual subject, were not so neglected as it is by Christians themselves!* 1.66 The Lord gave Joshua a charge, that he should mediate on his Law day and night;* 1.67 and David's character of the blessed man is, that his delight is in the Law of the Lord,* 1.68 and in his Law doth he meditate day and night. And Da∣vid's own practice was to remember God upon his bed,* 1.69 and to meditate on him in the night-watches. And Paul's charge to Timothy was to meditate upon spiritual things, and to give himself wholly to them. Or if you'l have another proof for the evening-season, not only was it Isaac's time, but David's time, Mine eyes prevent the night-watches, that I might meditate in thy word.* 1.70

3. The evening is a season for self-examination. This is another glorious ordi∣nance which many Christians use occasionally, and against some good time; but to set some time apart for this every evening, and that in conscience, as they do for read∣ing the word, and Prayer, where is the Christian almost to be found? I am sure it was David's charge. Commune with your own heart upon your bed, and be still. And agreeable to this was his practice,* 1.71 I call to remembrance my song in the night, I com∣mune with my own heart, and my spirit made diligent search. Chrysostom on these words of David,* 1.72 What means this (saith he) commune with your own hearts upon your bed?* 1.73 thus answers himself, after supper-time, when ye are going to sleep, and are ready to ly down on bed, and have great quiet and silence, without the presence or disturbance of any, then erect a tribunal for the conscience.—And when neither friend disturbs you,* 1.74 nor servants provoke you, nor multitudes of business do press upon you, then take an ac∣count of your life, what you have done in the day-time before. And Dorotheus layes it down as a rule which the Christians of his time had learned of their fore-fathers, that in the evening they should question themselves how they had passed the day.* 1.75 Oh that Chri∣stians now would Sum up their accounts at the foot of every page, I mean, that they would call themselves to scrutiny every evening when they are ready to compose themselves to sleep, as to the little Images of Death!

4. The evening is a season to consider my Priviledges in Christ.* 1.76 When David was ready for his Bed, I will lay me down in peace, and sleep (saith he,) for thou Lord only makest me dwell in safety. See how he speaks of peace, and rest, and sleep, and safety: all these were Priviledges. Me thinks it is a sweet conclusion of a good dayes work, and a blessed farewel to the World if this evening were my last, and that immediately I must go to God, to consider of some of those glorious Priviledges in God and Christ. I might instance in my peace, and rest, and sleep, and safety, by vertue of a promise, or covenant of Grace; or I might instance in my Election, Redemption, Reconciliation, Adoption, Sanctification, Glorification: But because these are commonly handled; and our communion with God and Christ; and the spirit of Christ is the most ravishing Priviledge in this World, my soul carries me out for the present to pitch on this.* 1.77 One of our Worthies hath writ eminenly on it; and for a taste of his excellent work, the sweeting of my last thoughts with such an excellent subject, I shall contract it thus,

1. I would consider my communion with God the Father in love. This the Father pe∣culiarly fixes upon the Saints; and this they are immediately to eye him in, God is love. Christians walk of times with exceeding troubled hearts concerning the thoughts of the Father towards them; they are well perswaded of the Lord Christ and his good will; the difficulty lies in what is their acceptance with the Father, what is his heart towards them? Now here is the work of the Gospel to discover the love of the Father: this is the will of God, that he may alwayes be eyed as being, kind, tender, loving, yea as the Foun∣tain and Spring of all gracious Communications and fruits of love; and when Christians apprehend this, that God is love, and so rest upon him, and delight in him as such, then have they communion with the Father in love.

Now for the exercise of my soul in this blessed communion, the directions are such as these.—

1. I must eye the Father as Love. I must not look on him as one that is alwayes angry; but as one most kind and tender in himself, and as one that hath had thoughts of kindness towards his Saints from everlasting.

2. I must so eye the love of the Father, as to receive it by faith; I must believe this love of God as for my self. Certainly his love is not mine, nor will it be mine in the sweetness of it, untill it be so received. Either I must know it, assent to it, embrace it, and have all my affections filled with it, or it will be in vain as to my Communion with God the Father.

3. This love must have its proper fruit and efficacy upon my heart in a return of love to him again. To this purpose God loves, that he may be beloved: this is the return that he demands,* 1.78 My son, give me thy heart, thy affections, thy love O the Priviledge of Saints! they have meat to eat that the World knows not of they have close communion and fellowship with the Father; they deal with him in the interchange of love; so that every one of them may say. If I have hatred in the World, I will goe where I am sure of love; though all others are hard to me, yet my Father is tender and full of compassion, I will goe to him, and satisfie my self in him.

4. I would consider of my communion with God the Son in grace. So the Apostle speaking of our communion with him as Mediator, concludes his Epistles,* 1.79 The grace of our Lord Jesus Christ be with you all. Not to mention any other grace,* 1.80 but his perchased grace of justification, or acceptation with God the directions for this Communion are such as these.* 1.81—

I must eye Christ's doings and sufferings; not as for himself but for his Saints,* 1.82 and for their Righteousness. He was made under the Law,* 1.83 that we might receive the adopti∣on of Sons, And he bare our sins in his body on the Tree.* 1.84 This was the end of Christ's life and death, to work out a compleat Righteousness for believers,* 1.85* 1.86 as to a perfect acceptati∣on before God.* 1.87

I must approve of this Righteousness of Christ as that alone which is absolutely com∣pleat, and able to make me acceptable before God. Of this I am convinced, that if I die this night, there is a necessity of a Righteousness, wherewith I must appear before God; and if I have nothing to commend me unto God but my own Righteousness, oh how should I appear before his glory? there is no other name but Christ whereby I can be saved; and there is no other Righteousness but Christs whereby I can be justified. Surely shall one say, in the Lord have I Righteousness and strength.* 1.88

3. I must make an actual commutation with the Lord Jesus as to my sins, and his Righte∣ousness. And to that purpose

• 1. I must hearken to the voice of Christ calling me to him with my burthen, Come to me thou poor soul with thy guilt of sin, for that is mine; this agreement I made with my Father from all Eternity, that I should come, and take thy sins and bear them away; they were my lot, give me thy burden, give me all thy sins, thou knowest not what to do with them, I know how to dispose of them well enough, so that God shall be glorified, and thy soul delivered.
• 2. Ʋpon this

• call I must lay down my sins at the Cross of Christ upon his shoulders. This is faiths great and bold adventure upon the grace, faithfulness, and truth of Christ, to stand by the Cross, and say, Ah! he is bruised for my sins, and wounded for my transgressions, and the chastisement of my peace is upon him: He is thus made sin for me; here I give up my sins to him that is able to bear them; he requries at my hands that I should be content to throw my sins upon him, and to this I consent.
• 3. Having thus by faith given up my sins to Christ, I must draw nigh, and take from him that Righte∣ousness which he hath wrought out for me: To this purpose he tenders himself and his Righteousness to be my Righteousness before God; and by my acceping of it, I compleat this bartering and exchange of faith, and come into communion with Jesus Christ, as to my ac∣ceptation with God by grace.* 1.89 He was made sin for us, that we might become the Righte∣ousness of God in him.

3. I would consider of my communion with the holy Ghost in comfort.* 1.90 We read usually in the Gospel that he is the Comforter.* 1.91 Oh the condescension of the Holy Ghost! he wil∣lingly proceedeth,* 1.92 or comes forth from the Father to be our Comforter; he knew what we were, and what would be our dealings with him; he knew we would grieve him, provoke him; quench his motions, defile his dwelling place, and yet he would come to be our Com∣forter. Now for my communion with the holy Ghost herein the directions are these.—

1. I must ask him of the Father in the name of Jesus Christ. This is the daily work of Believers; they look upon, and consider the holy Ghost as promised to be sent, and in this promise they know lies all their grace, peace, mercie, and comfort; for by him so promised are these things communicated.* 1.93 O then how should I ask him of the Father, who is as ready to bestow him on me, as I am to give my children bread? If ye being evil know how to give good gifs unto your children, how much more shall your Heavenly Father give the holy Spirit to them that ask him?

2. If comfort come, I must learn to act faith distinctly on the Holy Ghost, as the im∣mediate efficient cause of all my comfort. It may be the Spirit is given, and be tenders, or administers consolations, but then I do not consider him as the Comforter, why surely this grievs him: a lively faith will take notice of his kindness; upon every work of conso∣lation that I receive, I should write this Motto, This is from the Holy Ghost, he is my Comforter, and the God of all my consolation.

3. I must return praise and thanks, and honour, and glory, and blessings to him on the account of those comforts I receive from him. When I feel my self warmed with joy, supported with peace, or established in obedience, I should then ascribe to him the praise that is his due. And this praising of him is no small part of my communion with him.

Say now, is not here a Priviledge worthy of my consideration? would not a thought of this,* 1.94 and my acting in this, leave a sweet favour in my soul when I am going to my Bed as to my grave?* 1.95 David could say, Thy statutes have been my song in the house of my Pilgrimage;* 1.96 I have remembred thy name O Lord in the night. And my soul shall be satisfied as with marrow and fatness,* 1.97 and my mouth shall praise thee with joy∣ful lips.* 1.98 Ay, but when must this be? He answers, When I remember thee upon my Bed;* 1.99 and meditate on thee in the night-watches. And he fastens it as a Duty upon all Saints,* 1.100 Let the Saints be joyful in glory, let them sing aloud upon their beds. And the Church resolves upon it, With my soul have I desired thee in the night, and with my spirit within me will I seek thee early. Surely it is God (saith Elihu who giveth songs in the night. And in the night (saith David) his song shall be with me. And 'twas a blessed remedy to his heavy Soul, I call to remembrance my song in the night. Oh that with such thoughts and considerations of my communion with God, and Christ, and the spirit of Christ, for of some other Priviledge, I might every night go to my Bed! for then like the Philomele should I sing in the night; yea then would my Soul be satisfied as with Marrow and fatness, and my Mouth would praise him with joyful lips.

I might instance in many other duties which would then be seasonable, but these are the main; and if this day were my last day, or if this night I must sleep my last in this world, yet I should comfortably hope that in the doing of these duties in a spiritual manner, I had in good measure redeemed my time; and that when I a∣wake, though I never awake till the Resurrection day, yet then should I see God face to face, and I should be satisfied with his likeness: Psal. 17.15.

I have now done; only before we part, I would say something of the deceased par∣ty as to our edification, and so an end.

You know I have been sparing in this way, because of many abuses, and especially because all promiscuously look for praises at their death, howsoever they spend their life. But now God hath removed me from this pastoral charge, and I shall not here perform many of these last offices of love, probably never more than this; and there∣fore at this time I shall crave your patience and attentions to what may be spoken without any prejudice to truth or harm to you.

The Duty I am pressing on you, is to redeem the time; and this I believe of the deceased party, that she redeemed her time. I shall not speak of her Birth, Education, Progeny, Nobility: Stemmata quid faciunt? Alas! what's all this to a Funeral-Sermon? Nor shall I speak of her youth or flourishing time; as I am a stranger to it, so I believe she had, or might have her fail∣ings in that time. The temptations of honour, riches, prosperity, and youth are stronger than most imagine; and therefore prayed David, Remember not the sins of my youth: Psal. 25.7. and all that are honourable may pray, Remember not the sins of my honour, nobility, and greatness in the world. For my part I shall not take notice of these things, or of those times, but rather speak of her redeeming the time, since that time that forsaking the World in great measure, she gave up her self in a more retired and solitary way to serve her God.

Now then if here I begin; She hath for these many years redeemed her time; as thus,

• 1. In life,
• 2. In Death.

1. In life, it will appear in her general and particular calling.

For the first, ordinarily every Morning and every evening she was exercised in those duties of Meditation and Prayer: This was her course, not by fits and starts, but daily, in her plea∣sant Walks, or private Chamber, she spent both her early and later houres in Communion with God. Nor speak I this by report onely, for of her goodness and bounty she was pleased every Spring to invite me to her House, and by this meanes I was acquainted with her constant course. Indeed I was the more willing to embrace her welcome, because her House seemed to me as a Colledge for Religion, or as a retirement from the noises and more frequeent Temptations of the World, and this gave her, and me, and all that pleased, an happy opportunity to continue our devotions without interruption. Some Books she had for contemplation, others for an Holy conversation, others for meditation, others for devotion; of all sorts some, and of all these sorts she made some use; but of all books for constant use and practice she preferred the Bible, telling me often that other Books had their use and delight; till with often reading they became more ordinary, and then they seemed to lose of their former lustre, glory, and excellency; but the Bible was in her often-reading ever fresh, and green, and new: She found in it still such per petual streams of Holy, Heavenly, and Spiritual delights, that (as Teriullian said) she could not but admire and a dore the fulness of the Scriptures.

2. Ordinarily she spent the rest of the day in her works of the needle, with her maids a∣bout her: Or if other things of Houswifery had interposed, she was never so transported with honour, as to scorn her duty in the way of a particular calling. Well she had learnt that idleness was the rust and canker of the soul, the Devils cushion, pillow, chief reposal, his very tide-time of Temptation; and therefore with conscience and faithfulness she was diligent in her particu∣lar, as well as general, calling. Now and then she would have visited poor cottages, and re∣lieved their necessities; but ever was she courteous to the Neighbourhood, and careful in the affairs of her own House. Take all together, and for ought I know she might be a pattern to most of the Ladies in our Nation, or at least as a bright Morning-star amongst other stars.

2. She redeemed her time in death, or near her death; now indeed she was taken off her par∣ticular calling, and therefore this time she spent (as she could for sickness) in the exercise of spiritual duties, and spiritual graces. For duties she was much in them, of which we speak be∣fore; and for graces she shined, and was most eminent in such as these. As—

1. In meekness: She was of a meek and quiet spirit: seldome have I seen her exorbitant in passions, but often have I seen her amidst provocations quiet, meek, gentle, and easie to be in∣treated. In her sickness she carried it as a lamb; not a word of passion or peevishness issued out of her lips, so far as I observed. The very Image of Christ was, in this respect, drawn fair with∣in her, Learn of me, for I am meek: Matth. 11.29. Christ a meek Christ, and she a meek creature.

2. In humility, She was of high descent, and sprung of Royal blood; yet humble in heart, and lowly in spirit. She never scorned the poorest Creature, but often stooped to wonderful condescentions, as I conceived. In her sickness, as well as death, she laid her honor in the dust. She was far from the opinion of them that think humility a debasement, and meekness a derogation from their repute; no, no, she had othewise learned of Christ; humility was her Ornament, and therewith she decked her self (in the Apostles language 1 Pet. 5.5.) or cloathed her self, both in health and in sickness, when she could put on no other cloathing,. Hence she was stiled by some, the humble harmless Lady.

3. In patience, submission, and contentedness of spirit to be at God's disposal. She had a sore sickness, and because of her former health it was to her the sorer. Of many years before she had not layn sick in Bed one day, but many a turn had she took in her Walks and Gallery, and through much exercise in that way she had the advantage both of her health and communion with God; but now the Lord laid her on a Bed of sickness, not for a day, or two, or three, or four, but for a long while together. She that before had walked with God, was now God's pri∣soner; and such was the nature of the sickness, that she could not stir nor move one foot, yet was she patient and submisive to God's hand; she kissed the rod, she learnt the Churches

lesson, I will bare the indignation of the Lord, because I have sinned against him: Micah. 7.9. She never murmured not repined one whit, but as she was taught, so she learnt and conformed to that frame of Eli and David, Lord here I am, do with me as seems good in thine own eyes.

4. In faith. She was ever and anon, during her, sickness acting faith, often she acknowledged her own nothingness, vileness, wretchedness; that she was of little faith, and of no ability, in respect of her self, to help her self. Indeed her weakness in faith, in grace, and in all performances was her constant complaint; and this made me to mind her of that promise, that he would not quench the smoaking flax, nor break the bruised reed, until he brought forth judgement unto victory: Mat. 12.20. Some others I have seen most confident in their sickness of salvation, whom though I dare not censure, beause unacquainted with their grounds, yet I ingenously acknowledge that I like dearly of an humble, trembling, self-condemning frame. Sure I am, that they who are vilest in their own eyes, are persons in whom God most delighteth. I remember how Paul in Scrip∣ture bespattered himself, but are not those passages his beauty-pots? Give me a man amongst you that will lick the dust of Jesus feet, and I dare say of such a one, that Christ will take him into his armes, and lay him in his bosome: it was her condition, she was all in confession of her spiritual poverty, yet she cast her self into the blessed-bleeding armes of Jesus Christ; yea she lay at his feet crying, Lord, I believe, help thou my unbelief: and again,, I rest upon Christ, and upon Christ a∣lone for Heaven and Salvation: and again, Though the Lord slay me, yet will I trust in him: and again, He hath delivered, and he doth deliver, and I trust in him that he will deliver me still: and again, Hold out faith, and anon thou wilt come to vision. This last word, hold out faith, was one of the last words she spake on that last day of her life.

5. In her love to Ministers. Her heart was wholly set on Christ; and as a true sign of it, she loved Christs image, especially in his Ministers. And now I speak my own loss; amongst others she was pleased to cast her affections on the unworthiest of all my Masters messengers. In her life∣time she preferr'd me to this place; the Lord made her the first wheel of his providence in bringing me hither, and it was some trouble to her spirit that I left this pastoral charge before she left the World. Indeed she honoured all the Ministers of Christ, yea the very function it self for Christ his sake. Oh how will she rise up in judgement at the last day against those that make it their work to reproach, vilifie, and contemn the dispensers of Gods word:

6. In her love and charity towards all. Many discords have been in these sad times, and she hath suffered much im many respects, yet in her approaches near to the confines of Eternity, I desired her to forgive others, as she desired God to forgive her; at which she proclamed it very affectionately, that She freely forgave all the World; and she desired all whom she had offended to for∣give her. Her children then kneeling about her, she gave them a blessing, as Jacob gave to Joseph and his children: this blessing was pronounced with that cheerfulness; heartiness, and fervency of spirit, that it melted hearts, and caused aflood of tears round about, her Bed; in so much that she was forct to rouze up her self, and to bespeak them, as Christ did those weeping women, Weep not for me, but weep for your selves; why should you weep for me that am going to my Christ, and to those joyes pre∣pared by Christ? And then she gave a charge; the subject of it was a relative, respective duty to be performed by brethren; it concern'd him most who was the begining of her strength, or the ex∣cellency of her power: Gen. 49.3. and so far as Justice, or Religion calls, I presume it will never be forgotten by him.

7. In her desire to die, and to be with Jesus Christ, which was best of all. Sometimes she cried, Oh when will that good hour come! And again sometimes, Oh that I were dissolved, that I might be with Christ! But telling her of her duty, that she must wait, for waiting was a posture fit for servants; Psal. 123.2. Behold as the eyes of servants look unto the hand of their Masters, and as the eyes of a maiden unto the hand of her Mistress, so our eyes wait upon the Lord our God until be have mercy upon us. Why then (said she) I will wait, why Lord I will wait until my change shall come Only she minded that promise, Heb. 10.37. For yet a very little while, and he that shall come will come, and he will not tarry. One thing was her trouble, she was afraid that her strong heart would not yield without much strugling to the stroke of death; of this she told me and others once and again; her reasons were best known to her self, but she prophesied truly; for indeed when death came to her heart, she uttered such groanes that she outgroaned all our pray∣ers. At last death by degrees overcame the strength of nature, and then she calmly and quietly left the world in the midst of our prayers; just in that passage, that her soul might be taken up by the Lord Jesus Christ into the Bridegroom chamber.

You see now how she redeemed the time in life and death. As Christ said to the Lawyer, so I say to you, Go thou and do likewise, Luke. 10.37. It is but a while that all of you have to live, and therfore I beseech you improve time, lay hold of every season to get to Heaven. Live every day as if it were your last on earth. Walk accurately exactly, circumspectly, not as fools, but as w••se, Re∣deeming the time, because the dayes are evil.

Soli Deo gloria.

Notes

• * 1.1

  v. 1.
• * 1.2

  v. 3.
• * 1.3

  v. 7, 8.
• * 1.4

  Rev. 3.16.
• * 1.5

  Tit. 2.14.
• * 1.6

  Rom. 12.11.
• * 1.7

  Luke 12.24.
• * 1.8

  Mat. 11.12.
• * 1.9

  Col. 4.5.
• * 1.10

  Heb. 3.13.15.
• * 1.11

  1 Pet. 1.17.18.
• * 1.12

  1 Pet. 4.3.
• * 1.13

  Rom. 6.6, Gal. 10.9.6.
• * 1.14

  Breve vitae Curriculum. &c. Jeron. l 3. Comment.
• * 1.15

  John 4.
• * 1.16

  Cor. 6.10.
• * 1.17

  John 9.4.
• * 1.18

  John 12.35.
• * 1.19

  Gal. 6.10.
• * 1.20

  Gen. 3.19.
• * 1.21

  Ruth. 4.4. 2 Cor. 6.2.
• * 1.22

  Luk 19.42.
• * 1.23

  Tim. 3.1.2.
• * 1.24

  Act. 17.30.
• * 1.25

  Eccles. 9.10.
• * 1.26

  Isa. 38.18.19.
• * 1.27

  Ʋse. 1.
• * 1.28

  Ezek. 16.
• * 1.29

  Marth. 20.6.
• * 1.30

  Job 21.12, 13.
• * 1.31

  Presens tempus non effundendi gaudu, sed tri∣bulationum &c.
• * 1.32

  Chrys. in cap. 5. ad Ephes. Ser. 17.
• * 1.33

  Gen. 2.17.
• * 1.34

  Jer. 8.7.
• * 1.35

  Ʋse 2.
• * 1.36

  Job. 9.25, 26.
• * 1.37

  Wisd. 5.8, 9.10.11, 12, 13.
• * 1.38

  1 Cor. 7.29.
• * 1.39

  Psal. 39.5.
• * 1.40

  Psal. 95.11.
• * 1.41

  Rev. 10.5.6.
• * 1.42

  Luk. 19.4••.
• * 1.43

  Act. 1.7.
• * 1.44

  Ʋse 3.
• * 1.45

  Psal. 130.6.
• * 1.46

  Isa. 23.2.
• * 1.47

  Psal. 59.16.
• * 1.48

  Psal. 92.1, 2.
• * 1.49

  Psal. 139.17.
• * 1.50

  Isa. 26.
• * 1.51

  Psal. 5.1, 2.3.
• * 1.52

  Isa. 29.19.
• * 1.53

  Re. 21.23.
• * 1.54

  Rev. 12.1.
• * 1.55

  Psal. 5.3.
• * 1.56

  Psal. 88.13.
• * 1.57

  Psal. 55.17.
• * 1.58

  Gen. 3.19.
• * 1.59

  Gen. 4.2, 20.21, 22.
• * 1.60

  Gal. 6.10.
• * 1.61

  Phil. 4.10.
• * 1.62

  Mat. 8.15.
• * 1.63

  Eccl. 3.1, 4.
• * 1.64

  Psal. 141.2.
• * 1.65

  Gen. 24.63.
• * 1.66

  Jod. 1.8.
• * 1.67

  Psal. 1.2.
• * 1.68

  Psal. 63.6.
• * 1.69

  1 Tim. 4.15.
• * 1.70

  Psal. 119.148.
• * 1.71

  Psal. 4.4.
• * 1.72

  Psal. 77.6.
• * 1.73

  Post doenam, Chrysost. Ex∣pos. in. Psa. 4.4.
• * 1.74

  Docuerant nos saepe patres no∣stri, &c. Do∣voth. tom. 1.
• * 1.75

  Biblioth. Pot••. p. 14.
• * 1.76

  Psal. 48.
• * 1.77

  Dr. Owens communion God the Fa∣ther, Son, and Holy Ghost.
• * 1.78

  Pro. 23.26.
• * 1.79

  1 Cor. 6.23.
• * 1.80

  Gal 6.18.
• * 1.81

  Ephes. 6.24.
• * 1.82

  Phil. 4.23.
• * 1.83

  Gal. 4.4, 5.
• * 1.84

  1 Thess. 5.28.
• * 1.85

  2 Thess. 3.18.
• * 1.86

  Gal. 4.2.
• * 1.87

  1 Pet. 2 24.
• * 1.88

  Isa. 45.24.
• * 1.89

  2 Cor. 5.21.
• * 1.90

  John 14.26.
• * 1.91

  John 15.26.
• * 1.92

  John 16.7.
• * 1.93

  Luke 11.13.
• * 1.94

  Psal. 119.54, 25.
• * 1.95

  Psal. 63.5.6.
• * 1.96

  Psal. 149.5.
• * 1.97

  Isa. 26.9.
• * 1.98

  Job 35.10.
• * 1.99

  Psal. 42.8:
• * 1.100

  Psal: 77: 6: