and time and strength has been mostly imployed about their own outward Man and their Families and Children how to get them Bread and Livings and Portions and in the mean while have made no provision for their long home for Eternity for their precious Souls but let them lie at sixes and sevens hunger'd starved defiled naked and bare He that reckons of the fewness of his dayes reasons and resolves thus let me secure an interest for my Soul in the Lord Jesus let me be assured of a kind reception beyond the Grave and a mansion in Glory and then if I have time I may look a little after the World but if I leave the former undone I shall be undone for ever I may leave the latter undone and no great loss God will take care of my Children he is bound to it and for my self if I be in the meaner condition here as we use to say to Children no body will ask them or tell them when they come to be Men what cloaths they did wear when they were Children so when I come to Heaven it will be all one then whether I had two coats here or never a whole one whither I lived in plenty here or sometimes was in such a strait that I did not know where to get my dinner let my Soul be once in a safe condition and then I am sure there can be nothing much amiss in other things 2. It is a Point of Wisdom to foresee an evil and to avoid it the Wise-Man foreseeth the evil and hideth himself but the simple pass on and are punished He that numbers his dayes aright that knbws the shortness of time the certainty and suddenness of Death does prepare himself accordingly he gets himself hid in the rock the Lord Jesus he has got an hiding place so that when Death comes to strike and Satan watching for the Soul and the Grave which can never have enough gapeing for the Body all on a sudden the Soul is carried by Angels into Abraham's bosom and the Body laid as seed in the Earth not detained as a Prisoner under the grave's power to be raised again a Glorious Body at the Resurrection of the Just the Soul is continually whilst here fortifying it self by Faith and Repentance and humility and self-denial which are Armour of proof in every evih day 3. He is a Wise-Man that knows how to carry himself suitable to his condition The right numbring his dayes conduces much to this as you have already heard and therefore I need not enlarge upon this Head only this he reckons his time is so short that it never concerns him whether he be in an high or in a low condition it 's no matter where or how I fit I am not like to fit so long no matter what part I act I shal quickly be gone off the stage I can take any part that is allotted me it 's no matter how I buy and sell or pofesess for I must do all as though I did it not because of the shortness of time so that in short as numbring our dayes aright is the fruit of Divine Teachings so it is the way and means to obtain Divine Wisdom 4. He is a Wise-Man that is well-read in antient Records and History and has a good reach with him about what things may fall out hereafter and manages himself accordingly Now to number our dayes aright will put us upon a search of the dayes that are past what times have been before and that which is is but what hath been and is gone and past and so must what lies before us top and therefore we shall be looking after something that is lasting not so flitting and fading as these earthly things are a Man that knows no more than the present day will mind nothing else but the present things will be alwayes muddling and moyling and scraping in the World and never looks about him to see what has gone before him or what will come after him which if he once did he would quickly come out of his muddy hole and shake himself and seek about for some surer foot-hold some better standing some other imployment than what he is now engaged in and taken up with 5. He is a Wise-Man what knows things of deep reach and search of profound enquiry things that are out of other Mens thoughts that never enter into their head 's the right numbring of our dayes will much help to this knowledg for he that considers that time will quickly end and Eternity presently begin which will never end will begin to inquire what things are conversant and in use in the other world and when he finds that Communion with God beholding Christ in his Glory freedom from all sin the society of Saints c is the condition of the place he presently turns out Worldly thoughts and designs and discourses about Houses and Lands and Money and Pomp and Glory and Pleasures and dives into the Mystery of the Gospel the Word of reconciliation a Life of believing the work and sealing of the Spirit the priviledges of God's People c and falls upon studying the work of repentance of self-denial of mortification together with all those works of meekness love and charity by which Persons are made meet to be partakers of the inheritance of the Saints in light and are prepared for an Eternal state and condition alas faies he why do you trouble me with these trifles as Eating and Drinking and Trading c. It 's true they are of use in and are calculated for this present infirm state and must have their place but the main work and business is quite another thing the usages and customes of this World are quite differing from and contrary to those of the next and therefore I must begin the life here that I expect to live in the next and must be practising Non-conformity to and living above this present evil World I must come out of it I must be out of Love with it I must keep it at due distance I must use it as not abusing it as if I used it not that I may be ready and fitted for the condition and company of the World to come when-ever the messenger of Death comes for me which I am to expect every hour For I am commanded to watch alwaies with my loins girt about and my light burning that when my Lord comes and knocks I may open to him immediatly 6. We count him a Wise-Man who is willing to be taught and nothing like the numbring of our dayes will further that it cures trewantry he that does a thing as his last will be willing to do it the best way he can and will be glad of any help persons that have difficult business to do which must be done in such a time are ready to receive advice and take it kindly and this does argue them to be wise for willingness to learn is a sign of Wisdom he is
shall hereafter be pleased to put into my hands and now consider beloved whether the making up accounts do not require some time how needful it is to be done considering how large our receipts and credits are and lastly how little assurance we have of time to do it in Rule 5. The fifth Rule of Christian Arithmetick is number and compare your dayes with the daies of those that liv'd in the first age of the World compare the length of thy time with the Patriarchs lives and what will this do thou wilt see it will have very good influence on a wise improving of time they lived six seven eight or nine hundred years and thou wilt never reach one hundred it may be not half an hundred a serious meditation of this will work in you one of those two useful considerations 1. How long a time had they to glorify God in in comparison to what I have how did they live to his praise and honour in proportion hundreds of years as it were before I had a being and hundreds of years after my being ended how many opportunities had they of serving God more than I have how much work did they do in their generation for God more than I what large returns did they make from Earth to Heaven above what I do what need have I to ply my work that have not one day for their seven to work in time is short with me for though they had much yet they had none too much and how should I look to it that I have not too little for my business 2. How long a time were they kept in this World and out of Heaven above what I shall be how tedious was their journey and how was their pilgrimage lengthened out they had but as it were newly set forth in the time that I am got to my journeys end in their work was much greater their stay in the vineyard protracted and drawn out their sitting in Heavenly places adjourned prorogued and suspended one generation of Saints in these latter daies after another passes to Heaven even fourteen Generations in the time that some of them got thither how did they expect the accomplishment of the promise one hundred years after another their daies were many and evil they were sinfully evil and they could not chuse but be penally evil The flood came upon the old World and drowned it because of ungodliness how long were they made to wait for the inheritance now in our daies the World is soon weary of us and we are soon weary of it and we are quickly gone out of it we ride Poste through it from one stage to another through Child-hood Youth middle Age old Age some ride but one or two of them and are presently caught up to Heaven Rule 6. The sixth Rule of Christian Arithmetick is this number and compare the certainty of your works with the uncertainty of your time I am sure my work will last as long as my time lasts but I know not whether my time will remain as long as my work lasts and therefore I have no need to spend time without work seeing I have work enough to spend my time in but may not have time to finish my work in Rule 7. The seventh Rule in this Christian Arithmetick is number and compare thy dayes with Eternity an age breaks no square in Eternity for a moment of time is more unto all that time that hath been since the Beginning of the World and shall be unto the end of it than all that time is unto Eternity because a moment by repetition will measure all that time but all that time will never by any repetition whatsoever measure Eternity it is not the least part of it a Man that should have sinned the first moment of the Worlds Creation and should have had his punishment deferred till the last moment of the Worlds duration his punishment should have been swifter in regard of Eternity than his punishment in regard of all that time of the World's continuance that should have sinned the first moment of time and have been punished the very next or second moment Observe that expression of Peter Beloved saies he be not ignorant of this one thing and what is this one thing that is so special a thing that of all other they should not be ignorant of namely this that one day is with the Lord as a thousand years and a thousand years as one day in the point of Eternity a day and a thousand years are all one and that which happens in a thousand years is all one as if it happened within a day and so on the contrary to him that stands upon the pinacle of Eternity and loooks down thence below upon the shreds and snippets of time and therefore mark but that the Prophet Ahijah saies in regard of the festination of God's Judgment upon the house of Wicked Jeroboam The Lord saies he shall raise up a King over Israel who shall cut off the House of Jeroboam that day but what â— even now He stood upon the pinacle of Eternity and therefore that snippet of time which seemed to the World a great while was nothing to him which made him when he had spoken of cuting off the House of Jeroboam that day to use the revocation but what even now that day and even now is all one to Eternity And the seeming contradiction of the Preacher tending to illustrate this very thing is well worth the observing He had spoken of the not speedy executing sentence against an evil work that it encouraged sinners to go on in their sins but in the next verse he answers thus Though a Sinner do evil an hundred times and his dayes be prolonged yet surely I know it shall be well with them that fear God but it shall not be well with the wicked neither shall he prolong his Daies which are as a shadow How is it true that he may prolong and not prolong his dayes How but only that though they may be prolonged in regard of us that have but a few ends of time yet they are nothing in regard of the Ball of Eternity which is alwayes winding and never unwound in this regard he shall not prolong his dayes which are as a shadow as as meer vanity to this Eternity and answerable to this is that like place of the Prophet Habbakuk The vision saies he is yet for an appointed time but at the end it shall speak it shall not lie though it tarry wait for it because it will surely come it will not tarry How but only that which is a long tarrying to time is no tarrying to all Eternity and this is the seventh Rule which if it be well observed will make us quickly remove our dwellings out of the hurry of time unto the borders of Eternity still waiting every hour when we shal lanch forth into that Sea and be swallowed up of that Ocean Rule 8.
moiling in several Callings and Vocations to get a little supply for the wants of the Body since the time it was said in the sweat of thy Brows thou shal Eat thy Bread the World is become a great Correction of Work-house a General Bridewel to task us all to our Labours the very Bread we put into our Mouths the very Cloaths we put upon our Backs the very Houses we put our Heads into what are they but evident Arguments of Mans great labour and pains As for the House consider what a deal of labour must needs come between the Timber standing uncut in the Mountains and the Stones unhewn in the Quarry and the making of them now in the form of a fit House to dwell in as for thy Cloaths thou puttest on consider but all the labour that comes between the Sheeps wearing them on their Backs and thy wearing them on thine As for the Bread also which thou puttest into thy Mouth consider besides the Plowing up the Ground the great labour that comes between the Seed-Mans hand casting it into the Ground and thy Hand putting it into thy Mouth consider well but these and then thou wilt acknowledge many great labours every Day I might add likewise the great Trouble that comes in regard of Sores and Sicknesses and Infirmities they know well what this trouble means that tell the Clock whilst others sleep that have wearisome Dayes and Nights appointed for them that are seldom free from Pains and Weakness and griefs as much as they can well bear Consider also the manifold troubles of the Mind by reason of disappointments and discontents from Friends from Enemies from Children from Servants c. will you now say that our daily wants and troubles that flow from thence are not sufficient to fill every Day with as much Affliction as ever it can hold 3. Daily fears bring daily perplexities have you a Day without its fears fears about the state of your Souls whether your Faith be right your Repentance unfeigned your Duties accepted your Works wrought in God whether you have savingly closed with Jesus Christ upon Gospel-terms whether you have brought all to him and take all from him whether you are truly Married to him and can groundedly say my Beloved is mine and I am his I hare every false way I have respect to all God's Commandments so far as I am acquainted with his will Again fears about holding out my Corruptions are strong my temptations are pressing I shal one Day fall by the Hands of my strong Lusts and unruly Affections if Persecution should come I should do as Peter did I should want Courage I should dishonour God I know not how to suffer Imprisonment or be a Martyr for the Gospel and Waies of Christ Again Fears of Death which keep some in Bondage all their dayes every day they do uprise what shall I do when I come to Dye I cannot think of it but with amazement I cannot look that King of Terrours in the Face I neither know how to part with my Comforts nor yet how to endure the Pains and Pangs of Death and least of all to meet with God who I have caufe to Fear is not at peace with me and then what will become of me to fall into the Hands of a Living God who is a Consuming Fire Again fear of outward Want how the World will hold out how I shall maintain my Family and bring up my Children such Fears as these are daily companions to some though by the way let them consider that fear Want that they want nothing so much as Faith a little more Trusting God and a little less sinful foresight and needless care would do very well Now tell me whether all these Fears and a great many such like be not enough to spoil the comfort of our Day 4. Daily defects and disappointments procure daily Misery and Vexation The shortness that is in every Creature-comfort and which the Soul cannot but be every day sensible of must needs cause Trouble I thought to have had such an easy seat and the stool breaks under me I promised my self so much comfort in this Child How are my hopes and expectation frustrated I reckon'd that this design would have prospered and have done my Work and I see it has failed me I see these Worldly enjoyments are but dreamish things they are but shadows they can feed the hunger of the Soul but they cannot feed the hungry Soul I have been Labouring for the Wind I never plcased my self in any thing but to be sure I met with a Cross in it these outward enjoyments promise more than they can perform I never leaned upon them but they deceived me I never trusted them but they failed me Riches and Friends and Relalations make themselves Wings and they flee away I was at the merry meeting but some things were wanting and some passages did not please me and thus you have the proof of the Doctrine I now come to give you the Grounds and Reasons of the point how it comes to pass as you have already heard how it does appear that every day should be so full of Trouble What is the matter why will God have it so Take these three Reasons in special Reason 1. The Lord does it for Correction of Sin daily Sins must have daily chastisements there is a necessary connexion between Sin and Punishment as between sowing and reaping we are fowing and reaping every day It is worthy your observation that some kind of grain comes up sooner a great deal than others but the Husband-man does so order his sowing that commonly he reaps all together some sins that are committed are not punished till a great while after again some sins are reckoned for immediately upon the Commission some sad sinful seed comes up quickly sown in the morning reaped the same day some not till a Week or a Month or a Year or many years after but it is so ordered that there is reaping work for every day I may be reaping this week what I sowed the last and sowing this week for the next I may this year be teaping what I sowed last Or twenty years ago as Joseph's Brethren did their cruelty to their Brother I may in old Age be reaping the Sins of my Youth Thou writest bitter things against me and makes me possess the Sins of my Youth saith Job The Fathers sow for the Children God punishes the Iniquity of the Fathers upon the Children and I may be reaping the Fruit of my Fore-Fathers transgression and I may now be sowing that seed that my posterity may taste the bitter fruit of and set their teeth on edge When I meet with any remarkable Affliction more bitter than ordinary then should I be thinking with my self what seed was this of what is the name of the seed that this Fruit came from what is the name of the Apple it is a very sowre one it wrings me by the
is I this dispensation has Love in it it is for thy good it wil not hurt thee be not so afrighted not an hair of thy Head shall perish by thy affliction thou shall lose nothing but what would have done thee harm to have kept how afterwards the Lord quieted composed and satisfied his Soul made him see how much need there was of such a severe Providence such a sharp Passage such a bitter Dispensation as also how much Love and Goodness there was in it which at first sight carried so much of the Face of enmity disturbance and destruction so that he comes to say this Affliction this Loss this great Trial though I thought at first I could not have born it yet I now see I could not have been without it as he said once I had been undone if I had not been undone I had perished if I had not perished and lastly how he no sooner had got through one Affliction but the Lord brought him to the borders of another he was no sooner Landed and safe in his Harbour but God bids him prepare for another Voy age in those dayes was Hezekiah seek unto Death see Isa 38.1 comp with 3 last verses of 37. cha To hear him tell you how gladly now he would have taken a little rest and was thinking surely he should now meet with no more Troubles so dismal when presently another messenger came to tell him that the Lord did intend to try him again the first chapter of Job did not conclude his combate and bid him make ready for a new on-set either in the same or another kind how he treated the Messenger and spake wisely and kindly unto him in such language as this it is but lately that my Lord laid an heavy and an amazing Affliction upon me it found me much unready and unprepared I did storm and rage at it I was as a Bullock unaccustomed to the Yoke I was cast down and dejected I did murmur and repine many an hard thoght had I of my maker and several unhandsom and unbecoming expressions came from me some that favoured of despair Oh I shall never have a comfortable day more my good dayes are gone better for me that I had never been Born than to live to see this Trouble why does the Lord let me live why does he not destroy me it would be an happiness for me if some would come and take a Knife and cut my throat its happy for them that are Dead they endure no such tormenting pain they sustain no such losses they know not tht meaning of such piercing Heart-breaking Sorrows c. But it plesed the Lord by degrees to bring me to more sober expressions he began to convince me that I had deserved a great dealmore it is a wonder I was out of Hell he set my sins in order before mine eyes and then I saw that he had Puhished me less than mine Iniquities did deserve that if I had my Due I should be in Endless Easeless and Remediless Torment and then I came to acknowledg him his Justice his Mercy and to fall down at his Feet he then began to speak some comfortable Words to me to give me a little reviving a little Faith and Hope in himself and to let me see his end and design ih Afflicting me he shewed me my work and my transgressions wherein I had exceeded he opened my ear to Discipline and commanded me to depart from Iniquity and now he has recovered me and made me to live in his sight if it be his pleasure to bring me into the fire again I know it is for the purging away of my Iniquity I desire I may not dishonour him and then let him do with me what he pleases I hope he will lay no more upon me than he will enable me to bear and then his will be done thus you see what great experience is to be got by Affliction how needful it is for the exercise of Grace Reason third The Lord fills our day with trouble for distinction sake that we may know Earth from Heaven and God from the Creature To Know the meaning of that text there remaineth therefore a rest for the People of God if it were not so we should be apt to say it is good being here There are two things the World is hardly brought to Believe First That quietness and peace and rest cannot be obtained here And Secondly That it is to be enjoyed hereafter and in himself Now it is impossible that we should ever meet with any full contentive good under Heaven if one could show me that which the Tempter shewed our Saviour even all the Kingdoms of the World and the Glory of them they are too beggarly a good to give content excellently to this purpose one of the Antients O Lord saies he thou hast made us for thy self and our Hearts cannot be at quiet till they come to rest in thy self I tumble and toss this way and that way upon Back and Belly this side and that side and every way to get a little ease and yet I find every thing to be hard and God is the only true Rest No satisfaction to he had from any thing here below look but upon the several Conditions of Men in City Court and Country and see if every one would not be a little higher a little Richer and a little bettered in estate or else what means their endless carking and caring what means so many hands working and Heads hammering about this thing and that thing there is not the veriest frock and apron but by little and little it would hirstle up to the Rob and Purple not the poorest Friars cowle but by step and step have at the Popes mitre This unsatisfied desiring of one thing after another which Is very troublesome and grieving the Preacher elegantly calls the walking of the desire better saies he is the sight of the Eyes that is the comfortable beholding and enjoying these things we have then the walking of the desire the rambling of it after the things we have not or as some render it the walking Soul a walking Soul is very uncomfortable to be haunted night and day with a Spirit of greediness and unsatisfiedness to have its company going out and coming in lying down and rising up nay to have disturbing and troublesome dreams too The Lord never intended that the world should be a quiet place do you know any place upon Earth that a man may go to have one day of rest and freedom from care and trouble within and without I would go many miles to see that place and enjoy such a Day he that kept the key of such a place would quickly heap up Treasures what flocking would there be thither from all quarters of all sorts of People you would see great numbers of Great-one and Noble-men posting thither The Apostle dehorts us from seeking things that are upon the Earth the reason is
but what I make within my self Does not he command me to believe and is not this my proper work that I shoud be found labouring in is there one in the Book of God that does incourage me to question either his ability or willingness to save me it is the work of Satan to make obstructions in a Man 's own self and then to lay them at God's door but is it any part of my work to believe him of regard him it is thy every dayes work to believe with all thy Heart and if thou canst say that thou art willing to give up thy self to the Lord Jesus be saved and sanctified by him to be pardoned and purged by him to bring nothing to him to keep nothing from him to deny thy sinful self thy righteous self and if he call for it thy natural self thou mayest conclude thou art in thy proper work which is suitable for every season and that thou art observing the order of God and appointment the Lord Jesus for This is the work of God saith our Lord that ye believe on him whom he hath sent And what ever it is that does obstruct and hinder this work comes from Satan and not from God it is a work that was never numbred out by God for thee to do for it is according to his mind and pleasure that every one should say as his Apostle Paul did the Life that I live it is by Faith in the Son of God and the work that I do is to be alwaies exercising and putting forth Acts of Faith upon the Lord Jesus And as for the concerns of my Body is it any part of my work or duty according to Gospel-rule to be carking and caring and vexing my self how I shall maintain that what I should Eat and Drink and wherewithal I should be Cloathed has not he engaged his Providence for me is not his express word and is it not my proper work to believe it be content with such things as ye have For be hath said I will never leave thee nor forsake thee Hath he given me a Kingdom and will not he give me a staff to walk to that Kingdom as I have heard it well observed by a worthy Minister will he give me Heaven and will not give me Earth will he give me an inheritance and will he not give me spending money can I trust him for my Soul and can I not trust him for my poor frail Body Is not food and ralment within the Covernant as well as life and Salvation Did he ever put me upon such work as this as to get my own Breads and leave me to my own Hands It s true as he has told me that in the sweat of my Brows I must eat my Bread but he never said I should do it in the care and trouble and grief of my Heart I must work indeed but the care of me lies with him he is bound to maintain me it is not my labour but his blessing that must do it I am but a journy-man the work is not mine but his I must be at his allowance he has set me my dimensum my task and it is purely in his disposal how I must be maintained what he will give me of these outward things whether much or little he knows best my constitution what I can bear what may be convenient for my passage what may be helping and not clogging in my journey to Heaven and if I have but little of the present World I must not call it Poverty but Discipline I conclude therefore it was never intended by the Lord to be any part of my work or to take up any part of my time to sret and perplex my self how I should have provisions to carry me or my Family through the wilderness of this World But to proceed this very thing of not numbring the work to the day and so answering the design of God in giving the day is that which proves fatal to Persons and People and becomes their utter ruine How does our Saviour weep over Jerusalem and breaks out into these mournful expressions Sayings If thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes For the day shall come upon thee that thine Enemies shall cast a trench about thee and compass thee round and keep thee in on every side and shall lay thee even with the ground and thy Children within thee and they shall not leave in thee one stone upon another Good Lord what is the cause of all this misery why will thou deal so severely with thine own and only People surely there is some great things in the bottom What have they done Dost thou ask what have they done It is for something they did not do when they had an opportunity on purpose given for doing of it Because thou knewest not the time of thy visitation God gave them his Ordinances the means of Grace he waited a great while upon them to see whether they would profit under them and prove an holy and reformed People but they not minding the Lord's end in being at such charge with them continued a careless formal worldly contentious and a very unholy sinful People yea grow worse and worse therefore c. The Lord help us my Brethren to know the day of our visitation our tranquillity is lengthened out our liberties continued we enjoy Sabbaths and Sermons and Ordinances one Exhortation and Admonition after another precept upon precept warning after warning we have also some lesser corrections and chastisements intermingled and what is all this for that we should bring forth fruit to God that we should become an heavenly and serious People that our Faith might grow exceedingly and the charity of every one of us all towards each other might abound But if we go on as we do bringing forth so many truits of the flesh remain carnal frothy so lukewarm indifferent in the things of Religion dead under the opportunitie of life with so much formally in Duties under Ordinances turning as a door upon the hinges neither well with the means of Grace nor well without them with so much outside in our services and performances so little presling after inward communion with God with so little zeal for the Name and Honour and Truths of God so little sence of the sins of others to mourn over them reprove them of the suffering of others to mourn with them and bear their burthens so great lovers of the World so desirous of having much so little contented with our conditions what never an Heart moved yet at the hearing of all this is there none cry guilty so unjust equivocating overreaching and unwatchful over our tongues in trading and bargaining so little thinking of the Royal rule to do as we would be done by so vain in our Discourses so upcircumspect in our Conversations so sensual and unmortified such
of the Spirit after them that they fell not a whit short of Heaven what wrestling was there then of Faith what strugling then of hope what working and striving of patience then thou came to know effectually the meaning of those Scriptures Hope maketh not ashamed we are saved by hope in patience possess ye your Souls thou then felt more charity more bowels more compassion more fellows-feeling of others troubles then thou came to know better the meaning of that Text which perhaps in thy fair Dayes thou never considered so much Remember them that are in Adversity as being your selves also in the Body having paslible weak Bodies subject to all the like miseries which you see in others and what the Preacher intended when he exhorts to give a portion to seven and also to eight for thou knowest not what evil shall be upon the Earth whether such evil may not be in the World that may bring thee to like need How was thou then weaned from the world how didst thou contemn it the pleasures honours and riches of it thou did experience the mutable and tranfitoty Nature of them thou gave earnest heed to our Saviour's Counsel Lay not up for your selves treasures on Earth where moth and rust corrupt and where thieves break through and steal but lay up for your selves treasures in Heaven where neither moth nor rust can corrupt nor thieves dig through and steal and then thou conned over the Apostle Pauls hard lesson and got it pretty perfect That they that had Wives should be a though they had none they that rejoice as though they rejoiced not they that buy as though they possessed not for the fashion of this World passeth away Thus though there was a decay upon thy outward-man by reason of Affliction yet the inward man was renewed day by day those dayes which helped thee nearer Heaven and made thee more fit and more willing to die were good dayes now painful and tormenting so ever they were in the passing through them and those dayes which delighted thy fleshly desires and carnal part which were very pleasant to the outward-man but did make thee neglect duty or slubber it over did deaden thy Spirit in it and caused a decay in thy zeal and Love and delight in God and made thee less mindful of the great concerns of thy pretious Soul those dayes though seemingly happy and blessed in their spending were not so good dayes be careful therefore of reckoning and numbring right about your conditions and out ward states and beings in the World and mourn over the disorder thou hast put thy self into by not placing thy condition right and placing thy self aright in it but by bustling and quarrelling at some times with thy state and thy over pleasedness again another time with it Thou hast been still disturbing and doing harm both to thy self and others what hard and loud words have passed between thee and thy adverse state have hot some over-heard thee saying that thou thought no Bodies condition was worse than thine none so straitned none so perplexed what sickness thou didst undergo what pain thou went through what poverty and pinching thou endured what crosses every way thou met with and wishing thou had had not been born or that thou might quickly die and be removed out of this troublesome World or that God would but be so kind to thee that thou might but live as such and such do though their conditions are not looked on as the best c And to answer this chiding temper has not that witness for God in thy own Conscience and of his kindness to thee in every condition made this smart reply Oh what a murmuring unbeleeving Creature art thou What nothing but complaints look about thee canst thou find nothing to thank God for is thy case so bad that all comfort is shut out of it thou art out of Hell which thou deserves every moment that 's a Mercy art not thou in health many would give thousands to enjoy as much of that as thou dost art thou harbourless knows not where to have a lodging to night that 's the condition of many a good Soul where cruelty and persecution Reigns art thou hungry and knows not where to get bread this day it's a great Mercy to have bread for the day and a greater to be able to beg and believe on God for bread for the day a lesson which I heard a worthy Minister say the Lord had taught him and an high piece of Learning it is The Apostle knew what he said and that it was a great degree he had attained to when he professed I have learned in the things wherein I am therewith to be self-sufficient there is a kind of self-sufficiency in every good contented mind he is rich not that has much but that does not desire much Art thou thirsty and knows not where to get some good water art thou cold and knows not where to get a covering to keep thee warm But for thy Spiritual estate art thou tempted so was Christ who was in all points tempted likeas we are that we might come boldly to the Throne of Grace that we may obtain Mercy and find grace to help in time of need and has promised that he will not suffer you to be tempted above what you are able and is it your misery that you are called to follow the Captain of your Salvation in the honourable path of suffering the highway to peace and rest and Glory Art thou under the tidings of his love did not the Lord Jesus cry out my God my God why hast thou forsaken me Art thou unwilling that the Lord should make a trial of thy Love and faithfulness to him whether thou will abide for him and that by endear himself more to thee and prepare thee for fuller manifestations and them for thee Dost thou complain of an hard unbelieving Heart its a mercy thou feels it to be so how many hard Hearts in the World that are not felt they that can say and cry out save us Master we perish shall never sink if there be sense there is life though that life may be a very sickly Life thy condition is sase though it it may be very uneasie where there is the root of the matter where there is the living substance if circumstances be a little troublesome it may be born better a little crying here than weeping and wailing hereafter pains and pangs and gripings here are kindly and not at all dangerous To conclude this wilt thou for the future keep a better account of thy condition wilt thou number and place the Providences of God towards thee in better order this right reckoning will reconcile thee to all the difpensations of God and make you long Friends this will be your Wisdom and this is your way to true Wisdom and so much for this Ufe of Lamentation and Humiliation It is much to be bewailed and that because
best are but dreamish things and may prove much worse if you do them as they did them in the dayes or Noah and Lot I wish with all my heart the next Jog be not so hard and the cry so loud that instead of being kindly awakened they be not mazed and stunned and deaf and disabled from getting up and putting on their clothes 4. How irrecoverable they are and lever to be recalled If I would give all the World I cannot call yesterday back nor be placed where I was yesterday morning He that cries out Call time again call time again is as unlikely to be heard and answered as any man I know â—ay but cannot you set me one day or two backward place me where I was but t'other morning that I may pass over those three or tour hours as I did then No I cannot do it And this is the first Rule in this Christian Arithmetick Number the dayes that yon have past this will make you wise Rule 2. A second Rule in Arithmetick Number the dayes that you have lost this will be a special means to lead you to Wisdom What have your past days been filled with have not you lost weeks and moneths nay years Consider this well and you will be able to tell me I need not tell you what thoughts it will work in you and what wise Counsels it will put you upon have not many of thy dayes been filled with nothing but vanity some men do nothing at all many worse than nothing the most do something that is not their proper work to do but belongs to others canst thou say that any day of thy life has been as well filled with good as it ought to have been or as it might have been if thou had thy best spent dayes to spend over again couldest thou not spend them a great deal better no such cause of mourning as for lost time was not thy Childhood and thy Youth vanity has not the World had many an hour that God and Christ should have had and should have been improved for the promoting of thine eternal welfare How many idle dayes and play-dayes hast thou made how many needless Journeyes Visits Walks and Discourses hast thou made How many unnecessary designs unprofitable labours May it not be said of much of thy business thou hast been imployed in as some said of the Womans pouring the Ointment on Christs Head why was this waste of time might it not have been made better use of Rule 3. Third Rule of Arithmetick Number the work you have done and how you have dont it what will this do you will tell me what it will do if you observe it you will find upon Examination that put all your good works together and allow for dammage for the Hay and the Stubble the Dregs and the Dross and they amount but to very little you will see how much mending all your work needs what mourning over and begging pardon for the defects and failings about it time runs and work sticks and that which we thought we had done well must be done over again how should this awaken us and quicken us when we have done all we can we are but unprofitable servants when we have done the best we can we have not done that which is our duty when we have done the most we can we have not done all we should still some work lies before us and it may be very little time will not this consideration to make men make much of time and not prodigally throw it away as they have done because so much is required to survey and mend old done Deeds Rule 4. Number the Sabbaths the Sermons the Opportunities which you have enjoyed This a fourth Rule in Christian Arithmetick and what will this tend to You will tell me when you have well considered it Reckon how many of Gods Embassadors have been sent to thee with several Messages and with the same message over and over again how many years of the dayes of the Son of Man you have seen how long you enjoyed such a Ministry in such a place and such a powerful Ministry in another and now what am I the better God will expect an account of me is it not high-time for me to consider what return I can make what profiting and progress I have made in the knowledg and fear of God and Faith in his Son Jesus Christ to what degrees and measures of patience Meckness Hope Love Heavenly Conversation crucifying the flesh looking for the appearing of Christ and aiming at his Glory in every thing I do c. Many an exhortation and motive and direction and encouragement have I had about all these and much more many a time and that with a great deal of pressing God may call me to even accounts with him the very next hour for any thing I know and how ready am I for it Oh for a little time for this work I have cause to be afraid that I shall be found much in arrearages to God and that there are some hundreds of Sermons I have heard that I can remember neither Text Doctrine Reason nor Use nor have any real impression remaining upon me from them a dram of habitual vertue or strength by them Oh that God would not clap me up and make me bankrupt that have taken up so many goods of him and am not able to make him any payment the goods are embezeled Oh that I had time to make my composition with him to sue out a release and discharge from him I am undone if I be arrested before this be done for I cannot pay twelve pence in the pound Lord spare me a little time that I may repent in and make money of all that I have that I may bring to thee I will not keep or conceal one peniworth from thee I will give thee a true account in whose hands they are whom I have traded with how I have been cheated by Satan by the World and most of all by a deceitful heart of my own that was bred up with me and which I have given much trust to I could no sooner have any of Heavens commodities come in but presently they were purloyned from me by the means of my deceitful hard vain idle foolish Heart for whilst I slept and was careless the wicked one came and catched them away or the cares of this World and the deceitfulness of Riches spoiled them and so I got no profit by them my base Heart did betray me to all this mischief and loss and now Lord be pleased to spare me a little that I may mourn over and bewail my great losses that I may call my treacherous wicked Heart to an account that I may seriously and severely examine and search it that I may bring it to confession and acknowledgment to deep sorrow and repentance to sincere and holy resolutions of a faithful improvement of any opportunity and season of Grace that he
The eight Rule in Christian Arithmemetick is this number and compare your daies with the age of the World if the whole Age of the World be so little compared with Eternity and thine Age so short compared with the Worlds age How small a thing is thy life compared with Eternity see Eccles 1.4 One generation passeth away and another cometh but the Earth abideth for ever add to this what is read Psal 102.25 c. Of old hast thou laid the foundation of the Earth and the Heavens are the works of thy hands they shall perish but thou shalt endure yea all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed but thou art the same and thy years have no end If thou should have been born in the beginning of the World and have lived to the end of it it is but a moment and yet how narrow a space of the World's age dost thou live Rule 9. Number the obscurity of thy dayes and see what influence this will have and what advantage to true Wisdom the World knows little of thee and thou but little of it how many thousand years passed in the World and millions of People acted upon the stage before thou came into it Now thou art in being what a poor obscure Creature art thou little acquainted with what is done out of thy sight it may be thou art a stranger to him that lives next door to thee Oh my Brethren if this thing well considered taking in the thoughts of the acquaintance knowledg which the Saints will be priviledged with in Eternity they shall see as they are seen and know as they are known face to face behold all things in God sit down with Abraham c. I say the comparing of those things how inconsiderable would it make this pitiful life to appear and what cloudy obscure scanty daies would these seem to be the greatest Monarch in the World in all his Glory is no more to be compared for splendor interest and excellency to the lowest Saint in Heaven than a Beggar in a dungeon is to be compared with such a Monarch what a vast compass will every Saint have in his Eye what reflexions of joy and glory from an innumerable company of Saints and Angels what true esteem and unparalel'd Affections from Thousands and Millions of Glorious Creatures What constant and eminent discoveries and manifestations of Love from the Father of Glory the Lord of Glory and the Spirit of Glory much more happy than the Servants of Solomon for they stand to hear the Wisdom of of one that is greater than Solomon may Solomon himself in all his glory is not to be compared to one of these If perhaps through thy parts and Worldly advantages thou come to be seen a little above thy Neighbours and to be talked of by a whole Countrey by the Generality of the People there how many are there even in that Countrey that never heard of thee take no notice of thee how many Enemies hast thou and envious ones that hate thee and would if they could overturn thy little honour what watchfulness and circumspection hadst thou daily need of because of thy observers how hard it is not to give a slip harder not to have it taken notice of hardest not to have it magnified and multiplied and made use of by censurers most of whose Religion lies in observing the failings of the Godly to reflect upon thee and the profession it self that thou art under what flatteries and pretended Friends what troublesome visits what variety of occasions and diversions what necessity continually of displeasing some and an utter impossibility to please all many have complained that they have set up more sail than they could keep up and wished with all their Hearts they might walk upon the ground again safely and silently and never more be carried upon the uneasy and uneven shoulders of popularity Again what sollicitousness to improve rightly so large advantages and opportunities of service and to be found faithful stewards of the manifold gifts of God Consider now in how much greater excellency and infinitely higher place thou wilt be in Heaven if thou be a Saint and freed from all the forenamed inconveniences and a thousand more and then say it may well stand for one Rule about numbring dayes to reckon the obscurity of them Rule 10. The last Rule in Christian Arithmetic is this Number thy dayes to Eternity duly consider what mutual aspects Time and Eternity have upon each other All the use of dayes is for Eternity what-ever is looked upon as a means to an end is upon that account less excellent than the end and if it be not imployed in order to that end it becomes of no use all that time that has not a fair and favourable look upon Eternity is lost time what-ever use it was put to that day is a Cipher and stands for nothing in the Calendar wherein nothing is put that has respect to another World He that considers how great a change his last day will make with him will have something to do for his last day in every day The whole life is but a Contemplation of and should be a Preparation for a dying day He is a Fool that is merry and makes much of himself in his Inn and knows not that he has any thing when he comes at home what-ever pleasure thou mightest take here in eating and drinking and visiting and entertainments and riches and relations and rayment and estate c. as soon as ever thy breath is out of thy nostrils Good Lord what a change is here all on a sudden now no more Meats nor Drinks talked of no more use of Wine and reviving Liquors not a word more of Discourse not a dram of Mirth Friends depart Relations go out of the room no more Visitors his dearest Companions give over thoughts of having any more to do with him greatest Dealers will have no more Accounts with him his dear Relations that a quarter of an hour ago would have parted with their own lives to have saved his now begin to consult to have his Body removed out of sight and put into the cold ground a Companion for Worms which they so friendly embraced and kissed a little while ago there it may rot and at the Resurrection go to Hell for any thing they can help it his Soul immediately goes to God and appears before his Tribunal where there is no talk of no profit in Gold or Silver or thousands by the year nor coming in here as Agrippa and Bernice came into the Common Hall with great pomp and fancy no respect to him that wears the Goldring no discourse of Trades or Feastings or Houses or Apparel or Children or Relations but of a good Conscience how thou stood affected towards a person thou will see there The Lord Jesus Christ the Son of God what Communication thou
Another Woman there may be that may do the same things may seek wool and flax and work willingly with her hands may rise early put her hand to the wheel c and yet may be a meer scraper a meer worldling a meer progger for Earthly trash and subsistence for these dayes a meer vitious and not a vertuous Woman Why Because she does them not from the same ground out of obedience and fear of God and respect to another World but from a prophane heart greedy of the world so how many precepts are there in Proverbs that might seem to smell of meer worldliness as that of taking heed of suretiship and that of diligently looking after the state of their flocks and looking well to their herds And yet no Worldliness that Solomon meant in them but rather Heavenliness mark his General rule in the Begi 〈…〉 the Fear of the Lord is the Beginn 〈…〉 Wisdoms all other precepts are to be performed by vertue of this general precept and guided by it Let this lastly be added that you may see how necessary it is to number time and dayes and what-ever fills them for Eternity if we do not do it we shall lose the comfort of our best and most specious Actions To be painful in the Ministry to be forward in Works of Charity c. How goodly and how good are these Actions in themselves and yet spend my Spirits I may consume and wait my strength I may in the Ministry and yet if I do this as a task only that the world looks I should discharge or to get my own maintenance or to set up my own credit and not chiefly in all this my labour be guided by that which he I that was so laborious in the Ministry was guided by To me to live is Christ the honour of Christ and to die is gain here is Eternity in the case I lose all the comfort I might have in this so good an Action and the reward I might expect from Christ in the other World So 〈◊〉 Works of charity I may do many things I may feed the hungry 〈◊〉 the Naked entertain good Ministers and good People build Hospitals c. and yet if by-respects which supposition I put not that the world should in such cases where Good appears be suspicious but that Man that does Good should look still to his own Heart which is deceitful if I say by-respects sway too much and these things be not done chiefly in obedience to God that he might be glorified and that we might lay up a good Foundation for the time to come that we might lay hold upon Eternal Life and that we might make to our selves Friends of the unrighteous Mammon that when we want they may receive us into Everlasting habitations We lose the great comfort that we might expect from so good actions To conclude this Point if you be careful observe this rule of making all thy time all thy dayes and actions look with their Faces directly upon Eternity and the World to come thou wilt meet with wonderful advantage and benefit by it thou wilt bring all thy works into a narrow compass into a single channel into constant view and observation Thou will render all thy Duties and performances all thy labours under the Sun to be more sweet more easie unperplexed and affording much peace rest and tranquillity to the Soul by a perfect removing the fears of future evils publick judgments poverty c. and especially of the day of thy Death which by this means will be so facilitated and familiarized that it will become rather a day desireable than formidable nay thou will look upon the day of thy Death as better than any of the dayes of thy Life these and other things I might enlarge upon and they do indeed deserve a serious discussion but I design brevity and therefore hasten to the second Observation which I shall but touch upon and that is from this consideration that the Psalmist prayes for teaching and instruction in this point of numbring Dayes which is so plain so common so ordinary so obvious a thing besides that he had numbred them in ver 10. The Dayes of our years c. Doct. 2. Let the Observation hence be this that Christians may be much unacquainted with the Nature and power of those Truths which are known and confessed and acknowledged by them the hinge of this is that Truths that seem to be best known are least known things best seen are least understood I shall briefly give you a fivefold Instance and so pass on to the next 1. The Doctrine is evident in things relating to sense 1. The shortness of time 2. Certainty of Death 3. Uncertainty of Riches 2. In things obvious to Reason and most acknowledged as 1. The deceitfulness of Man's Heart 2. The necessary connexion between Sin and Punishment 3. The universal and particular Providence of God 3. In things known by Revelation as First That Christ Died and was Buried and rose again see 1 Cor. 15.1 2 3 4. And ascended into Heaven Secondly That he sent down his Holy Spirit to convince guide comfort and rule in the Hearts of the Saints Thirdly That the Lord Jesus will come again in Power and great Glory with his Saints and Angels to Judge the World in Righteousness 4. In matters of absolute and plain precept as First Loving the Brethren and being found in all the Acts and exercises of Gospel-Love Secondly Well-ordering and governing the tongue Thirdly Walking circumspectly and redeeming time 5. In approved Actions concerning Worship as First That God is to be Worshipped and Loved above all which is the first and great Commandment Is this observed diligently and constantly by all Christians is there nothing at any time steps before God Secondly Divine and Gospel-Worship must have Divine and Gospel-warrant Thirdly That Gospel-Worship must be Spiritual and not formal and carnal I might give you the Reasons of the point from the commonnesss of them few considering seriously what is obvious and plain from Man's curiosity still willing to find out some new thing and from Satan's subtilty who knows by experience that there is no such Robbing as by the high way side the great road the known path he Will let men alone in by-wayes and more private paths in Truths of lesser concernment and influence but dees the great spoil in known confessed practical Truths and Doctrines But I hasten to what remains it may be the Lord may stir up some more able Pen to shew the professing World their great errours and mistakes herein that the Spirits of the power of Godliness which have been long uhder decay may be recovered and the great arteties filled with good Blood that the Truths and the things of God may have their due consideration and observation by the pretenders to them according to their nature worth weight necessity and excellency of them There are two Observations behind
day come in to your minds that might well be spared and indeed Ought not to be admitted you cannot pray in quiet for them you cannot eat and sleep in quiet for them you ought to watch against them and beg of the Lord divine Teaching how you may suppress them 2. Unprofitable discourses are great devourers of time that tend to no good at all neither to information nor reformation nor to prepare or fit the mind for work and business much talk about others Mens affairs matters that we are not concerned in and are forbid to meddle with study to be quiet and to do your own business and yet you cannot but observe it with half an Eye How much time is spent among Christians when they meet together about other Mens Actions Trades Shops Families c. and its strange if there is not mixture or backbiting envy uncharitableness and evil speaking throughout such discourses He that considers time rightly and knows how to number his Dayes as he should will see cause to wave such needless chat and fill his time with better conference that may leave a more sweet savour and relish upon his own heart and the spirits of the company The Lord knows how much we are to blame in this matter that we cannot fit together or meet together but with Augustus Caesar we must be taxing all the World especially such as it may be differ from us a little in some smaller circumstances we cannot have a good word for them nor hear a good word of them but can be greedy and gape at half a word that is reflecting and disparaging at a semblance at an appearance true or false My Brethren these things ought not to be I profess I often think of that place James 3.2 In many things we offend all but if any Man offend not in word the same is a perfect Man and able also to bridle the whole Body and let me tell you he that can manage his time aright will quickly order his tongue aright Oh that I could perswade you and my self that redeeming time lies at the very bottom of the power of Godliness Again how much needless and unprofitable talk about future events and contingencies about the Lord's matters his dispensations and providences what may come to pass in the World besides murmuring and discontented speeches about them it does not become us to sit in consistory upon God's providences to judge and pass hard censures upon them no time appointed by the Lord for it It was no small impiety in Pompey to rail against the god's and condemn the Providence that suffered him to be soiled by Caesar his cause being as he thought far better than Caesar's was he standing for the defence of the Common-Wealth like a good Patriot and Caesar like an Usurper aiming at a Monarchy and those Queries in Tully are but the symptomes of Atheism That if God govern the World then Why should persidious Hannibal be suffered to slay Marcellus why the barbarous Carthaginians to torture Regulas why bloody Cinna to slay so many Citizens why Marius to command Catulus his head a man far better than himself c. This was a thing that much displeased God Mal. 2. in that some there said and wearisome words they were to God that because the wickedest were suffered to play such 〈…〉 icks and domineer over others that either God favoured the wicked or was no Judg of the World ye have wearied the Lord with your words yet ye say wherein have we wearied him when ye say every one that is evil does good in the sight of the Lord and where is the God of Judgment as if God could not make his Judgments good if he suffered the Wicked to be such Judges of the Earth to slay whom they would and whom they would to keep alive to fit up whom they would and whom they would to pull down as Daniel said of wicked Nebuchadnezzar When Anthony the great was troubled with this and the like questionings about the Providence It is said that he heard a voice saying Anthony Anthony look thou to â—hy self and to thy own duty and let God alone with Governing the World he 〈◊〉 wise and just and powerful enough to do what is to be done Gersoh And Austin well answers the questionist asking him Why God suffers the Wicked to slay the Innocent see saies he whether in the first place it be not your duty to consider such plain Texts as these that more concern your self Break thy Bread to the hungry and bring the poor that are cast out to thy houfse when thou seest the naked cover him and hide not thy self from thy own flesh That would be time well-spent and God would allow for it Wash you make you clean put away the evil of your doings from before your eyes cease to do evil learn to do well seek Judgment relieve the oppressed Judge the Fatherless plead for the Widow come now and let us reason together you would be disputing saies he with God about Providence before you have made your self fit to dispute with him Come now and let us reason together now when you have done all the former that more nearly concern you and it were good that many of the questions of this overcurious age were also thus answered But besides this answer he goes on and tells him that perhaps the party whom he thought was innocent was not so for how could he pry into his Heart or search into all his Life to know whether he had not thought or done any thing amiss wherefore God might justly suffer him to be put to Death But again suppose he were innocent indeed what then Christ was innocent and yet we know God's counsel to have been good and just in suffering him to be put to Death by the wicked seeing therefore by God's revealment thou hast found out his counsel why he suffered the unjust to slay that just one and such counsel as thou likest of very well thy self believe also that in others God does the same upon good counsel but it is perhaps concealed from thee lay aside therefore such Discourses about God's Transactions or if thou will discourse do it as the Prophet Jeremie does chap. 12.1 Who layes down this for a ground that God is righteous in them all if thou does thus thou wil easily light upon this solution v. 3. pull them out lihe sheep for the slaughter and prepare them for the day of slaughter I might add in the last place vain and foolish talking and discoursing with jesting which is not convenient which has nothing but frothines and unsavouriness in it ministers no edification but tends to put the Soul in a careless posture and set it at a greater distance from the fear of God which should alwayes be maintained as the Souls watch and overseer 3. Confused musings and dark reasonings spending much time holding a parley with Satan's suggestions and
a fool that thinks he knows enough how glad is a serious Christian that values time of an opportunity of receiving good of being helped on his way of a little cordial in time of fainting of one that will take him by the hand when he gives a slip he that knows the most is the most receptive of knowledg and the ablest Christian readiest to take in more strength 7. He is a Wise-Man who is able to give advice and counsel and nothing does so much inable a Man in that as to number his dayes aright what 's the reason that we go to the Ancient for counsel but because they have had the experience of many dayes past and they reckon but of a few to come they look upon all the years they have lived but as yesterday and they reckon to Die to morrow were I to chuse a Man for my Life to give me counsel it should be one that makes Conscience how he spends his time that will not trifle and idle away his time The diligent good School-master does first of all teach the well-using of time when he is very severe if his Scholars do not come in the morning exactly at the time appointed 8. We count him a Wise-Man that is of few Words for even a fool when he holds his peace is counted wise now he that values time and knows the pretiousness of it is alwayes very thoughtful and studious what he must do in the next place he is not for talking but for doing his words are weighty and alwayes spoken in due place and season he has no superfluous time for supernumerary words 9. He is a Wise-Man that loves and keeps Wise-Mens company he that measures time has none to spare to spend with fools he that makes conscience of redeeming his time finds that he has not so much time as he would have with Saints he has none at all for sinners 10. We count him Wise that minds his own business and meddles not with other mens he that numbers his dayes sees that he has time little enough to manage his own matters in It is observable that walking wisely towards them that are without and redeeming time are put together Col. 4.5 Eph. 5.16 of all Men he gives the least offence Two things offend the World First When they observe your failings Secondly When you observe their's Now the Man that spends his time conscienciously minds his own Paths looks directly forward he neither stumbles nor looks on side to take notice of the falls of others he looks to his own place and work that the Lord left him to do Mark 13.34 11. He is a Wise-Man in Scripture-sence that fears God The fear of the Lord is the Beginning of Wisdom Job 28.28 The fear of the Lord that is Wisdom and to depart from evil that it understanding Now none is so prepared for the fear of the Lord as he that numbers his dayes it keeps the Soul in the continual awe and dread of the Almighty God and the reason is evident and plain for he looks upon the Lord as his Landlord and himself as his Tenant at will the rent he payes is but small and he is very careful to please his Landlord turning out is troublesome at the best and upon short warning it may be somewhat dangerous therefore he judges it very reasonable that he should continually stand in awe of him in whose power he absolutely is as to his being and wel-being as to his stay here and his dwelling place hereafter and thus much briefly for the proof of the point one word of Application and so I conclude this Text at this time Vse One General exhortation from the whole let us learn this Wisdom of numbring our dayes that we may be Wise has it been our evil that we have lost much time and have not put a due value upon it let us now redeem it repurchase it at any rate the word signifies to buy some things back a Metaphor taken from one that mortgageth his land and redeemeth it again or from the practice and custome of Wise Merchants who use to buy their commodities whilst fit time of buying serves and whilst the market holds and having haply had great losses or formerly spent their time idly or unthriftily do by their diligence seek as it were to buy back again the time that is past The truth is my Brethren we have been great unthrifts have squandred away a great stock and portion of time time is now grown a scarce commodity the price of it is risen we are fallen into those hard times mentioned 2 Tim. 3.1 hurtful heavy damaging times that as the Sea being infested by pirats the Earth being followed with male-influences from the Heaven make times hard for the Body so the scarcity of opportunities together with their ensnarements and molestations adding the great suspension of Heavenly influence renders the seasons of receiving good very difficult hard to come by and harder to be improved besides this the swifter motion of time now because nearer to its center meeting with an old crazy distempered World all Persons and Things being grown worse than they were every way does cause much detriment and spoil to both as the speedy motion of a Coach in bad wayes makes the passengers knock their Heads together and fall heavy upon one another that never intended it the hurry of this last time does wear and weary out Person and Things throws Men and breaks them one over another casts some into the grave and leaves others I know not where and causes such commotions mutation and inflammations that it is much to be feared that the axletree of the World may catch fire which may not so easily be quenched but increase to the general conflagration of that great day mentioned 2 Pet. 3.10 But the day of the Lord will come as a Thief in the Night in the which the Heavens shall pass away with a great noise and the Elements shall melt with servent heat the Earth also and the works that are therein shall be burnt up I shall conclude my exhortation in the words of the same Apostle that immediatly follow seeing then all these things shall be dissolved that time will bring matters to this pass What manner of Persons ought we to be in all holy Conversation and Godliness looking for and halting unto the coming of the day of God wherein the Heavens being on fire shall be dissolved and the Elements shall melt with servent beat wherefore Beloved seeing ye look for such things be diligent that you may be found of him in peace without spot and blameless and seeing ye know these things before Beware last ye also being led away with the errour of the wicked fall from your own stedfastness but grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ To him be Glory now and for ever AMEN FINIS * A dangerous fall at a Trap-door * Psa 90.12 * Bramham Toulston Oglethorp Ceeds Shadwel Wakefield Pontefract Hull Beverly Langlon Thoraby York Barwick in Elmet c. 2 Pet. 3.1 Now under the care of Mr. Jam. Fitten my old Friend Fellow sufferer and and Mr. Hen. Forte * Mr. Smith is an honest Man with all his faults Pro. 11.20 Heb. 10.22 Mrs. Smith Mat. 28.20 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 11.9 Eccl. 12.9 Job 4.1 Mr. Gar. Minister at Leea's Author of the Demonstration of the Resurrection of Christ Mr. Mansfield castle Et me more me a-liquando corripiet And the Earthy house of this Tabernacle shall be dissolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eodem die lusrunt navigia sorbent sen. Jer. 45.4 5. Jon. 3.4 Ps 139.19 acupictus sum Gen. 47.9 Job 14.1.5 6. Psal 90.10 Mat. 21.2 Heb. 5.7 Job 7. last Eph 4.26 Mat. 5.2 3 Psa 31.15 Job 17.1 Isa 56.12 Gen 4.8 Exo. 12.30 London War and sea-Fights Eccle. 9.10 Mr. F. 〈…〉 〈…〉 Psa 73.18 19. Gen. 47.9 Job 14.1 Psa 90.10 Esa 57.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 13.26 Psal 98.9 periissem nisi periissem Job 36.8.9.10 Fecisti nos ad te cor nostrum inquictum estdonec re quiescat in te versa reversa in tergum in latera in ventrem dura sunt omnia tu solus requires Austin Mr. G. Eccles â— 9 1 Tim. 6. â— Hab. 2. De brev â—â—t Eccl. 2.20 Mr. G. Job 6.15.21 Eccles 2.22.23 Mat. 24.22 Psal 16.11 Deut. 33.25 pauperis est numer are pecus Psa 9.10 Job 13.5 Jam. 1.24 Eccles 3.1 Mat. 24 22. Job 6.29 Heb. 13.5 Eccles 2.1.3 Heb. 9.28 Pro. 7.4 Mr. W. Titus 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tim. 11.3 Titus 1.16 Phil. 3.19 Eccles 8.6 7 8 9.12 Heb. 12.11 Job 29.4 Heb. 13 Mat. 6â— 1 Cor. 7.29 Mr. B Phil. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 21.7 Mat. 14.4 Mat. 13.19.22 25. Mr. G. 2 Pet. 3.8 1 King 14.14 Eccl. 8.12 Hab. 2.3 Kin. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 17.28 Mr. G. V. 13. c. V. 29. V. 30. Prov. 6.1 C. 27.23 1.7 1 Tim. 6.19 Joh. 4.23 24. Joh. 4.23 24. V. 5 6 7. Heb. 11. 1 Cor. 7.29 Mr. F. Exod. 29.19 Job 3.21 The Lady Barwick of Toulston in Yorkshire to whom I had the happiness to be Chaplain for several Years and must ever own my self to bemuch obliged and no less to the Right Honourable the Lord Henry Fairtax her Son in Law and my constant and Faithful friend in my sufferings for Christ Job 3.21 1 Pet. 1.17 2 Pet. 3.5 Quo irem sâ—â—tunc obtrem nisi in ignem tormenta digna factis mcis c. Cont. 5. * Nisi primo Deus per miscre cordiam parceret non inveniret ques per Judiesum câ—iona ret Rom 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 13.8 2 Pet. 3. 2 Timo. 2.25 Mr. G. Mat. 6.34 1 Thes 4.11 De Net Deor. 3. Dan. 5.17 Mr. G. Vide prus ne illud debeas-frange esurienti panem tuum c. Psal 61. Esa 58.7 Esa 1.16 17 18. Disputare vis anrequam facias unde dignus sis disputare c. Queritur Egystus quare sit factus adulter in promptu ratio est desidiosus erat Mat. 16 3. Ver. 12. Luk. 10.38 Prov. 22.3 Luk. 12.35 c. Prov. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dura molesta v. 11 12 14 17 18