Doct. 1.

The dayes of Men are numbred, it is appointed for all Men once to Die.

[Page 59]I shall endeavour to open the point and then apply it: for the opening of it, I shall enquire into the import of the phrase of numbring Dayes, or what is implied in this expression of numbring our Dayes.

1. This, that our Dayes are numbred does denote the shortness of them; pauperis est numer are pecus. Eter­nity cannot be numbred, what ever is in God is incomprehensible and innumer­able, the Dayes of God are not to be numbred. We say he is a Poor man that can number his Flock, that can tell how many sheep and cattel he has, the Dayes of a Man are soon told they are quickly reckoned up, he that hath but a little skill in Arithmetick, may cast up the number, he that is but newly entered into the Table of Numeration may count them, if he know Units and Tens he may do it, he need not go as far as hundreds. David tells us how the ac­count went in his Dayes, and since his time, the number is not increased, Sin has rather shortened them, and cut them off. The Dayes of our Years are threescore years and ten, Psa. 9.10 and if by reason of strength they be fourscore years, yet is their strength labour and sorrow, for it is soon cut off, and we stee away.

[Page 60]2. It holds forth the fixedness of the bounds of them: the time of their end­ing is set and fixed, and there is no pas­sing beyond those bounds which the Lord hath made; there is no altering, no re­moving of them, God is exact to his numbers, he will not upon any conside­ration revoke his decree and determina­tion in this kind; Seeing his daies are determined, Job 13.5. the number of his Moneths are with thee, (purely in thy power) thou hast appointed his bounds that he cannot pass. The time of the Israelites capti­vity was out in the Night, and though in 430 years, as we use to say, a Day would break no square, much less a piece of a Night; yet, that the Lord might be exact to his own prefixed time, he will be at the charge to light them out rather than stay till the morning. So Belshazzar was slain in the night, because, as some think, then the Captivity was out. If a man could give all the World, he could not purchase one hour beyond his appointed time; Death's not to be delayed, it will not be bribed, it wil fetch a Man out of his bed at Midnight, and not stay till Morn­ing, it will seize upon a Man, when he is abroad, and not suffer him to go home, [Page 61] and take his leave of his Family, and set his House in order; it will not give a Man time to make his Will, nor to speak a few words which might prevent abun­dance of trouble, and Law-suits that fall out about the division of his Estate; where-ever thou art, what ever thou art doing, when the minutes of thy Life are expired, Death strikes thee, and there is no avoiding it.

3. It sets forth the transitoriness, the slipperiness, the swiftness of our Daies. How does the Scripture labour for simili­tudes to set this forth! certainly to know and believe this is of very great impor­tance to our Faith, or else the Spirit of God, would never gather so many illus­trations from sense; it would be worth while to gather them up, and open them, but they are frequently done by others, and ly so obvious to your search, that I need not spend so much time about it; only give me leave, seeing it is a business of so great consequence, and so very little minded, to deal a little plainly and pa­thetically with you. Alas, alas, where is that Professor, that sits down and se­riously thinks with himself, how swift­ly his time passes away? who knows not that time is short, and passes swiftly a­way [Page 62] away it is a theme for School-Boyes; ay but let me tell you, few consider it, or live under the power of it; it is a Medi­tation fit for the best Saint upon Earth, and without dispute to live in the right belief of it, would be an especial and principal means to recover the power of Godliness which is so much de­cayed in this last age.

Do you think that Professors could be so Formal, and Secure, and Worldly, if they lived every day as their last, and per­formed every Duty as their last? would there not be more Zeal, and Life, and Love, and Heavenly-mindedness? Do you believe that we spend our years as a Tale that is told, as a Word, as a Medi­tation, swifter than a Weavers Shuttle; That our life is as wind, and vanisheth away as the Cloud: That our dayes are swifter than a Poste, You know how swift a Poste is, he passes by so fast, you can take no notice of him, you get but a glimpse of him, you could not know him again if you saw him; so do our dayes post away, how are we hurried in haste, haste, post-haste from one thing to ano­ther! poste to Bed at night, put off your Clothes, post-hast, poste up in the morn­ing and put them on again; pst to your [Page 63] Meals, and post from them again; post to your business, and post from it; how do Sabbaths; and Sermons, and Oppor­tunities post by, and that in such hast, that you cannot remember them when they are gone! it may be in twenty four hours you have forgot all. How many Ser­mons that you have heard have lived a moneth with you? What was the Mes­sage of God to you this day moneth? the Matter as it was passing by did much affect you, you were much taken with it, and thought you should have known, and remembred that matter as long as you had lived; but it seems it went by in such haste, the time of the Meeting passed away so swiftly, that it has happened to you, as to a man that looks his natural Face in a Glass, Jam. 1.24he be­holdeth himself, and goes away, and straight way forgets what manner of man he was; so you have forgotten what manner of matter it was that you heard, that you were so affected with, and melted under, that your Soul did so fully close with, & you could so evident­ly witness to the truth of it; how lively, it was represented to you, how experi­mentally you did receive it, what good­ness you tasted in it and thought that [Page 64] taste would have never gone out of your mouth; now no impression remaining, the Text and every word of the Sermon so posted away, so far gone that they cannot be recalled or recovered. If a Painter would take the Picture of a Man, the Man must sit in a steady posture, but our Comforts perish in the using, they are not sitting Comforts; we are so in­terrupted, crowded, that we get little of the company and enjoyment of them Solomon had a mind to have the comfort of Wine, and he got it alone, for he ac­quainted his heart with Wisdom, and was freed from those excesses, extrava­gances, and disturbances which com­monly keep company with the drinkers of Wine, but he concludes that all was vanity and vexation of Spirit, and there was no profit under the Sun. A man can have no time to sit with his comfort and enjoy them, but he is either inter­rupted, or the comfort is gone. But to leave this Similitude, he sayes, his dayes are swifter than a Post: It is well observed by Mr. Caryl, that a Poste staies to change Horses, but the Chariot of the Sun, which is the natural measure of time, never staies, but is in continual motion: I might add this also, that the [Page 65] Artificial Measures of Time, which are continued by men, are in continual moti­on; the Sands in the Hour-glass are always running, or else it is of no use; the Wheels in the Clock and Watch are al­wayes moving, or else they are of no use at all; if the Watch be down, it is good for nothing, for it's only use lies in motion. You may see this Similitude of a Post excellently laid open by Mr. Ca­ryl upon the place, as also those two more which they find in Job 9.26. My dayes are passed away as the swift ships, & as the Eagle that hasteth to the prey. Ships upon the Sea under sail before the Wind pass away very swiftly, and leave no impression: The Eagle is a Bird of the strongest Wing, the swiftest Fowl, and a greedy Fowl; she soares alost, and is quick-sighted, and soares down upon her Prey, as a Thunderbolt, as a Bullet, as an Arrow, and she leaves no impress­ion in the Air. Now, saies Job, My dayes are passed away as the Eagle that hasteth to the Prey. I shall forbear the Prosecution of other Similitudes; our dayes are compared to Smoke, to a Dream, to a Shepherds Tent, to a Vapour, to a Shadow, to a Flower, &c. the aptness of [Page 66] which Similitude I leave to your own considerations.

4. This, that our dayes are numbered does likewise imply thus much, that our work is numbred to our day, our work is cut out for the day; God makes no emp­ty dayes, as every day has its trouble, so every day has its work. To every thing there it a Season, Eccles. 3.1. and a time for every purpose under the Sun; and it is as true, that there is a purpose for every Season, as well as a Season for every purpose; and happy is that man that knows his Season for his purpose, and his purpose for his season, that knows his day for his work, and his work for his day, and does his dayes work upon his day; when our work is finished, then our dayes shall be ended: But alas for wicked men, their dayes end before they begin their work; they do work that God never allotted, or allowed any time for: There is a time to build, and a time to plant, and a time to morn, &c. but there is no time to sin. Some know their work yet do not do it, and these will be beater with many stripes: The great Correcti­on-house of Hell is prepared for those that would not work whil'st they had [Page 67] day, and time, and light, and opportu­nity, and assistance, and whatever might have an influence upon the promoting of their work; Be sure thou examine the work thou art about, and ask thy self strictly these two Questions.

1. Is this work for any time, is it to be done at all?

2. Is this work proper for this time; does the work and the time correspond and suit one another? it may be sinful thoughts arise when thou art at Duty, let them know there is no time allotted for them, much less at such a time; it may be worldly thoughts come in about thy fa­mily and calling, let them know there is a time for them, but they must keep their place and due distance at such a sea­son; perhaps some good thoughts may come in, which yet are not suitable to the work which thou art engaged in, tell them, they shall be encouraged in their proper time; God is a God of or­der and not of confusion and distracti­on; there is a time to Read, a time to Hear, a time to Meditate, a time to Pray, a time to confer about good things, and these du­ties help one another in their place and order. But it is not unusual for him that sometimes transforms himself into an [Page 68] Angel of light to inject even good things in an unseasonable manner which tend only to distraction, and not to edificati­on and promoting Communion with Gods and he is a Wise Christian that knows how to manage himself, that there may be no interfering of duties. I cannot but break out and tell you, how hard a thing it is to be a right Christian, a Chri­itian indeed, even-squared according to Gospel-rule and proportion. The misery of Man is great upon him, because he knows not his work and his time; the Devil takes, great advantage of poor Christians that have strong affections and but weak judgments, and does so bewil­der them and cast such mists in their way, even upon this very account that we are speaking of, that I begin not to wonder at the many complaints I daily hear from Christians of unbelief, unprofitableness under ordinances and the means of grace discontentedness & falling out with their conditions; they are much unacquaint­ed with their proper, work in its proper season; Satan is a Spirit of disorder and confusion, and he knows how to en­tangle the belt duty thou doest, and per­plex the most regular exercise of thy Graces: the only way thou hast to help [Page 69] thy sely is seriously to consider, whether this and the other notion and suggestion comes from God; is this according to rule, does the Gospel bid me think this, and speak this, and do this; to the Law and to the testimony. Let me take my Bible into my hand, and see whether I can find a fixed, a stated rule for such i­maginations, for such perplexities, for such becalmings, for such expressions and actions; what faith the Scripture; and how readest thou; my Lord and Sa­viour answered the Devil still, with a Scriptum est, Mat. 24 22. it is written; if I cannot tell him, it is written? I may ask him the question, is it written? Dost thou speak from the Word of God? Dost not thou wrest the Word of God? Dost not thou add nor diminish? Does the Lord indeed require and call for this thing at my Hands? is it any part of that work that he has appointed for me in my Day, that I should at any time distrust him, or look upon his care as insufficient either for my Soul or Body? are not the alsuffi­cient merits of the Lord Jesus tendered to me without any exception, 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 [Page 70] 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; Job. 6.29. 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 [Page 71] 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. Heb. 13.5 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. Its true, as he has told me, that in the sweat [Page 72] 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 [Page 73] 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 [Page 74] 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? Eccles. 2.1.3 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, [Page 75] 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 giving liberty to the flesh, indulging and making provi­sion for it, so comformable to the World, with such Symptoms of Pride in Heart and habit, with so much envying one a­nother, back-biting and evil speaking, so little true Hearty Gospel-love amomg Professor and Christians, that all pre­tend to be followers of the same Christ, and hope to live in one Heaven, with so much carnality; in having the Faith of Christ with respect of persons, in being factions and making parties and sidings, [Page 76] and keeping up Nick-names in Religion, (a sore evil) so sparing and niggardly in your Almes-deeds: and which is the ground of all the former, so little in your own Hearts by self-reflexion, self-exa­mination, self-humbling, abhorring and abasing; and lastly; so little delight and joy in God, and a continual eyeing and looking up to the person of Jesus Christ who is at God's right hand, at the Glo­ry he is in, the work he is there doing for his Saints, intercedeing and preparing; to­gether with the great Power and Glory he shall shortly appear in, Heb. 9.28 when he comes the second time to Salvation and judge­ment. I say, if we shall continue thus guilty, as you have heard in the particu­lars mentioned, and many more I might add, together with the daily grieving the Holy Spirit of God by not praying for it, not watching, obeying, and quenching its motions; you may very suddenly expect such sharp and astonish­ing dispensation as make me even tremble at the very thoughts of them; read over the Book of the Lamentations, and weep as thou reads: I remember what the Prophet said to Hazael, you may turn to it, 2 Kings 8.11, 12. Take another Text or two to shew of what [Page 77] concern it is, that men should know how to number their works to their time and season, Rev. 2.21, 22. And I gave her space to repent of her Fornication, and she repented not, bebold I will cast her into a bed; and them that commit Adultery with her into great tribulation, except they repin of their deeds, and I will kill her Children with Death, and all the Churches shall know, that I am he which searcheth the reins and Heart; and I will give to eve­ry one of according to your work. Do you English and apply this Text, you have heard it read to you; but hold sits before you leave it, pray tell us what should be the meaning, of that expression: and all the Churches shall know &c. God forbid that there should be any Chur­ches or members that should not be right in this principle, to acknowledge God to be the searcher of the Heart.

The Omniscieney of God is confessed by all that are not professed Atheists; but cannot tell what to make of that ex­pression, that all Churches shall knows; if it had been thus, and all the World shall know, or all the wicked of the Earth shall know, or, & all the Enemies of God shall know, we should not have wondred at it; give us your thoughts about it truly, Friends, I cannot but be troubled [Page 78] at what my present apprehensions are will tell you what the Lord sets upon my Spirit, his Blessing go along with in there is in Churches so much lukewarm­ness, such resting in formes and external services, such sinful tolerations, and hearing with sin, such keeping and co­vering iniquity in the skirts of Churches not making use of Gospel-rule; to keep themselves clean and pure, and to purge out Iniquity; as here the Church of Thyatira suffered that Woman Jozabe which called her self a Prophetess to teach & seduce my Servants to commit Form­cation, & to eat things sacrificed to Idol I say there is such failings in member of Churches, so little exercise of Disci­pline, such Hypocrisy, so little love to and care of one another, so little of the Power and Life of Godliness that it makes it too apparent, that the Lord is not so acknowledged and owned to be the searcher of the Heart, so as he ought to be; external priviledges are so trusted to without eyeing God in them, such things are done and suffered in short; so little fear, reverence and delight and so much shew, officiousness, outside, exter­nal pomp, as if the Lord were indeed like one of us, taken with appearance [Page 79] and looked to no more than barely the work done; nay, indeed as if he were like one of the Idol gods of the Heathens, that had eyes and saw not, ears and heard not; as if things might be concealed and kept from him. There is no respect of Persons with God, when he comes into the Church, he has not regard to him, that wears the goldring, or him that that fits in the highest place, or her that wears the best gown; but to him or her that is of a pure, holy, contrite, humble Heart, that fears God, and trembles at his word: not hath he laid down one rule for the rich, and another for the poor; no Man's greatness can compound for him to have abatements made to be connived at and little notice taken of him, if he do make a trip, or prove a little slack in his place & duty. And now observe what follows in the very next words; and all the Churches shall known &c. And I will give to every one of you according to your Works; I will deal with you not according to your fair shews, and fine appearances, and speci­ous pretences, and good language, and honest expressions: trust ye not in lying Words,Pro. 7.4 Saying, the Temple of the Lord the Temple of the Lord &c, the Church [Page 80] the Church-priviledges. I will examine your waies and your doings, whether they be suitable to your Profession, your practice answerable to the Principal you hold, then I will bless you and dwell with you, and make you my rest and ha­bitation; but if I find you to be such as are evil doers, that commit iniquity, that fail in the weightier matters of the Law, in the execution of Judgment and Justice and Mercy. See ver. 5.6, 7. if you are worldly and carnal, and do not make streight steps for your feet, then I must punish you as Sinners, I must be just; I must respect my own Name. You only have I known of all the Families of the Earth, therefore will I punish you for all your Ini­quities. I must not be partial, to allow sin in a Child, and punish it in a stave, to judg sinners and let Saints go free when they transgress: your relation to me, your priviledges cannot save you from the rod. I have heard it excellent­ly observed by one, that the Temple of the Lord was never intended to be a Sanctuary for the prophane and unholy, to save them from the hand of Justice;Mr. W. let no wicked Person from hence take oc­casion (as the Lord knows they are too apt in this loose corrupt Genetation) [Page 81] to blaspheme the waise and Saints of God; because the People of God have their sailings, and there are Hypocrites among them (as there was one Judas in Christ's Family) therefore they make a mock of Holy Profession; and Saint­ship; and please themselves to play up­on the borders of that unpardonable sin; they do deride the very Actings and Breathings of the Holy Spirit of God, because of some that are but pretenders to it, but never had it; let me tell thee, O thou that draws such consequences and conclusions, that the Gospel is an Holy Gospel, Religion is a real and sub­stantial thing.

There are Ordinances of Chirist, which we must be walking and waiting upon God in; and if we that profess the Gospel do not walk according to it, we must repent and sue out our pardon; God will scourge and correct us severely, as he has done in all Ages, and we must justi­fy him in it; and he will make us know, that it is an evil and a bitter thing to de­part from God, and to bring reproach upon Religion and the Name of God, and to open the mouths of such as thou art. [Page 82] I will not name thee, but would wil­lingly know by what name thou con­ceives thy self to be called in Scripture and would desire others that they would likewise consult Scripture, and find out thy Character there; but I would tell thee further before we part that if we do transgress, we pay dear for our sin; Repentance is too great a rate to be given for the most profitable Cor­ruption upon Earth; we are chastened of the Lord, that we might not be condemned with the World: Besides, know this, that if we be true Saints, though we may have our infirmites, and must repent of them consequently; so antecedently, we must be such as do sincerly resolve against all sin, that do not allow, or indulge our selves in the least evil, that carefully a­void and shum the occasions of sins, that hate every false way; We must be such as must have respect to all Gods Com­mandements according to our Light in them, and Knowledge of them, not be found neglecting any thing that we know to be a Duty; we should be very careful of our words, how we spend our time, and be continually preparing for our dying hour. And if there be such as are indeed very Hypocrites among [Page 83] us, as there has been in all Ages; and will be to the end of the World, and no avoiding it; (for we cannot know mens hearts; and for external Worship and Holiness, a wicked man may do them as well as a Saint nay, a Hypo­crite may possible do them better than a Saint, because he does not carry weight with him, he takes no heed to the heart, which is the principal thing in a Duty) I say grant there be such, if they dis­cover themselves in gross impieties, and prove obstinate; the Gospel has given Rules for Admonitions, sharp and cut­ting Reproofs, even to the quick for withdrawing from them, Titus 3. [...] for casting them out of the Society of Gods peo­ple, and Gospel-Professors, and deliver­ing of them up to Satan; and if they do remain covered and concealed till the Judgement of the great day, then the Lord will discover them, and them a portion in the lowest place in Hell.

The Scripture seems to make them the freeholders and first-born of Hell, Mat. 24.51. He will appoint him his portion with the Hypocrites, there shall be weeping and ganshing of teeth. Well therefore, thou mightest spare thy self the expence of a great many words; for busi­ness [Page 84] is quickly summed up; either thou calls a true Saint an Hypocrite, because of his infirmites, and some Hyporisite which discovers it self in him, which he repents of, which the Lord gives him a pardon for, cleanses him from, and at last receives him to his Glory; and if this be thy Case, I am much afraid thou wilt come under the last of that Scrip­ture, which I will take the pains to turn to; it is in the Epistle of Jude ever. 14, 15. Behold, the Lord cometh, with ten thousand of his Saints, to execute vengeance upon all, and to convince all that are ungodly a­mong them, of all their ungodly deeds, which they have ungodly committed, and of all their bard speeches which ungodly sinner have spoken against him; But

Secondly, If this be thy Case, that thou calls those Hypocrites that are in­deed so, what need thou be so concern­ed, both God and Man are against them, they have shame here; however, the Lord does most severely tourment them to all Eternity; thou might spare thy bad Language, they are punished enough without it. But

Thirdly, If this be thy mind, to take occasion hence to speake evil of Religion, and holy Profession, the Graces and [Page 85] Fruits of the Spirit, & make a mock and derision of all these, that because many men that pretend to Religion, are very wicked men, therefore to cast off all Re­ligion, and Zeal, and Love to God, and Faith in Christ Jesus, and the workings of the Spirit, as Fancies and Sha­dows having no substance or reality in them; then I must needs say, that thou art in the high way to Atheism; and I do nor know how I am fallen upon it, but I cannot possibly avoid it, according to my casting up the Account, it a­mounts to neither more nor less, thou art a down-right Atheist: I did not think I should have had occasion to have used this word, for I do not love words that carry reflection with them; I have been studying the ninth Verse of the E­pistle of Jude, railing Language does not become my Mouth; I confess I may be mistaken in my casting up, and I should be glad to see where my Errour lay, that I may rectifie it; I can say I love Truth better than Opinion, or my own Conception and Imagination. Me­thinks I hear thee disowning the name and thing, & pleading for Righteousness; and Honesty, and Worship, and Sacra­ments; &c. The truth is, thou hast now [Page 86] confimed me fully in judgment of thee; for the Scripture is not more express in any thing than in discovering a sort of people that plead for a Form of Godli­nese, that they may more effectually op­pose the power of it; that use the name of God, that they may fight against the Nature, Word, and Works of God; that pretend to set up Christ, that they may destroy his Person and all his Offices; Men of corrupt minds, Tim. 11.3. Titus 1.16 Phil. 3.19.reprohate concern­ing the Faith; That profess they know God, but in works deny him, being abomi­nable, disobedient, and to every good work reprobate; Enemies to the Cross of Christ. If so be then that thou art an Atheist, the Scripture in plain terms calls thee a Fool, Psal. 14.1. Thou hast read the place, but I will read it to thee again, The Fool hath said in his heart, there is no God; He has no fear of God no awe of the great God upon, his Spirit, no sense of his Holiness, Power, Justice, Omnisciency his Word, his Will, his Works, what he hath done, what he will do; what joy he hath laid up for the Serious, Sin­cure, Humble seekers of him, and that truly believe on the name of his Son, and are careful to maintain good Works; what torment he has prepared for the [Page 87] wicked, and disobedient, and those that believe not and obey not the Gospel, which he has revealed and sufficiently made it evident to be his will. But I must leave thee and answer thee no more having respect to both those Rules of the Spirit of God, given forth by Solomon; Prov. 26, 4, 5. Answer not a fool &c. What I have more to say about thee, shall be only to God, so as I am taught Jude 9. the last words of the verse. I now return from whence I have digressed be­yond my purpose and intention, but sometimes we may be most in our way when we seem to be out of it: the Lord has various methods; a word out of course, a word by the way, sometimes does more good, as God can bless it, than that which seems to lie most direct and in order, intended and prepared: I am an admirer of Method, and am no friend to Foolish Preachings to imperti­nencies, and repetitions that proceed frorn emptiness and barrenness of matter, but, I must confess, I have often thought what there might be in the foolishness of Preaching; it pleases God by the foolishness of Preaching, to save that do Believe. When a gust of the Spirit comes, when zeal and Affections are stirring, and [Page 88] transport a Man, he is driven out of his road.

But to the points I was telling you the great danger Men were brought into, when they did not lay hold of their sea­son and opportunity, did not number their work for their day, were not wise but foolish, in letting time go and leaving work undone. I have one Scripture more which I have promised you, and that is in Rom. 2.4.5. Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to Repentance? But af­ter thy hardness and impenitent Heart, treasurest up unto thy self wrath, against the day of wrath, and revelation of the righteous judgment of God. The Lord did spare thee, and continued thy life to thee, day after day: thou hadst much time, and many advantage, and thou didst not consider for what end God did this to thee: he laid out time for thee, and thou shouldest have laid out work for that time, have filled the vessel of time with good actions, the fruits of Righteousness that thou mightest have said with the Spouse, Here are all manner of pleasant Fruits new & old, which I have laid up for thee! O my Beloved. But in­stead [Page 89] of this, thou art laying a foundati­on for everlasting misery by thy hardness and impenitency; thou art doing a work which thou wilt find wages for, the wages of unrighteousness. Because to every purpose there is a time and judg­ment, Eccles. 8.6, 7, 8, 9.12 therefore is the misery of Man great upon him; For he knoweth not that which shall be, for who can tell him when it shall be? For Man knoweth not his time, as the Fishes that are taken in an evil net, and as the Birds that are caught in the snare; so are the Sons of Men sna­red in an evil time, when it falleth sud­denly upon them.

I now come to the Application.

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, [Page 139] as, First, Joh. 4.23, 24. 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, Joh. 4.23, 24. 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 [Page 140] 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, in the prosecutioh of which I shall be a little more large.

Doct. 3.

The third Observation is this, That the right Art and Skill of numbring Dayes, is a point of Divine teaching: one have the wisdom to number their Dayes aright but those that have it from above, and are taught it by God; you must go to God and beg of him, that he would teach you this lesson. This appears from the Text, that we have it expressed in the form of Prayer; as if he had said, though I have cast up the acount of my dayes in the 10th verse, yet there is a further Mystery, which I cannot discern without thy teaching, without that Spiritual light and know­ledg which must come from thee; and here you have the Emphasis of the par­ticle (10:) I have been taught this les­son many a time, and can say it over; but I have not been so taught as they said of Christ that never man spoke like him, so never any Man taught as God teaches; I have often considered the 14. Acts comp. v. 1. with 27. Where it is said, that Paul and Barnabas so spake, that a great multitude of the Jews and also of the Greeks Believed. But when [Page 142] they came to give an account to the Church, the Text saies; that they rehearsed all that (God) had done with them, and how (he) had opened a door of Faith unto the Gentiles. If the Lord had not opened the door of the Heart, all their knock­ing would have signified nothing, if the Lord had not spoke with them, all their so speaking would not have pro­cured belief from our Souls; it was God that so spake with them that made the door of the Heart to open.

If the Lord Jesus had only cryed, La­zarus come forth, and had not by a Pow­erful Hand communicated Life to him, he had never stirred out of his Grave. We read in Luke 24.27. That the Lord Jesus beginning at Moses, and all thePro­phets, he expounded to them in all the Scriptures the things concerning himself; but observe is said in ver. 45. then o­pened he their understanding that they might understand the Scriptures: It is not enough, to, have the Scriptures opened, but we must have our under­standings opened too; If you had the knowledge, of an angel, and could dis­course of Divine Truth with undeni­able Evidence and Demonstration, yet this will not amount to right Teaching, [Page 143] without Divine Blessing and Influence. I need not insist much upon the proof of this, take that Text, Psal. 39.4. Lord make me to know mine end, and the mea­sure of my dayes, what it is; that I may know how frail Iam. When once he is taught this by God, then he can say with sense and experience, as it follows, Be­hold thou hast made my dayes as an hand-breadth, mine age is as nothing before thee,V. 5, 6, 7.verily every man at his best estate is vanity, Selah. Surely every man walk­eth in a vain shew, surely they are dis­quieted in vain, he heapeth up riches, and knoweth not who shall gather them: And now Lord, what wait I for, my hope is in thee, deliver me from all my transgressi­ons, &c. You see that when he is taught this Lesson of God, how feelingly, and sweetly he breaks out; its only Faith and the Teachings of God that can give us to Heb. 11. be under the power of things of Sense: as by Faith we understand that the World's were made, so by Faith we must be taught that our time is short, that our dayes are numbred, that we must dye: though we see persons daily carried to the Grave, that never reached our years, and we know we are made of the same Corruptible Materials, subject to the [Page 144] same Diseases and Distempers, to the same Casualties and Dangers, that our Breath, is in our Nostrils, and may as­soon be stopped as theirs.

Again, The Apostle Paul when he comes in so with his But, But this Isay, brethren, 1 Cor. 7.29the time is short; shews plain­ly that it was a Point that was not so well understood; I shall endeavour to Demonstrate this further to you in these following Particulars.

1. None can know the use of time without Divine Teaching; and none can number his dayes aright, unless he know what use they are for: this has been already spoken to; I shall only add this, that as it is with a Merchant who Prepares his Ship for Sea, he provides only so much Victuals as may serve for the Voyage, he does not provide the Sea­man soft Beds to lodge in, but only makes such preparation as may serve the end of his sending his Ship to Sea, the less burden she has, the swister she sails, and the swister she sails, the less she will need: Just so it is in this Case; We are sailing through this World, our Port is Eternity, our business is only to provide our selves for quick sailing, and lay in so much Provision only as will serve us [Page 145] for so many dayes Voyage as we shall be out: the less Cumber of the World we have, the sooner we shall be sit for Heaven; and the faster we move thither, the less we shall need.

2. None can know the end of time, (sc. that it will end) but by Divine Teaching: And none can number his dayes aright, that does not know their end. What made David pray, as you have heard, Lord, make me to know mine end, &c. Every one thinks he may live a day longer. When a man comes to dye, and to be just within the view of Eternity, then he sees what is the pro­per work for time, and wishes he had his time to spend over again, he would spend it otherwise then he has done. Mr. F. Now it's strange that Faith should not do what Sense will do; we pretend to believe that we shall have a last day, and why should not this Faith have such Effects as Sense and Feeling will have.

3. None can know the Seasons, Nicks, and Opportunities of time without Divine Teaching; and certainly none can number his dayes aright, that under­stands not his Seasons; that knows not that Sabbath dayes are Seasons to be im­proved, that the present time is a Sea­son [Page 146] that the Morning of the day is a Season, that the time of youth is a Sea­son, that a time of affliction is a Sea­son, that times of Conviction are Sea­ons, &c. Now there is no Man can rightly know, and make of these Sea­sons without Divine Teaching.

4. None can know the excellency of time without Divine Teaching. And sure I am, that he that knows not the worth and preciousness of time, Exod. 29.19. never knew how to number his dayes aright. Let us a little consider the excellency of time. We read in the Old Law, that if one man smote another, he should not only pay for his Cure, but for the loss of his time: But more particularly;

1. Dayes and times are such things as cannot be bought; did you yet ever know any dayes to be sold, or under­stood what a day might be worth if it were to be sold; we count those things rare and excellent, that though some Men have them, Job 3.21. yet there are none of them to be got for Money. Let me therefore make much of my day; for if I lose it, there is not one to be had if I would give all the World for it; a Man need not desire more wealth than would by some be given him for one day if he [Page 147] had it to sell. This puts me in mind of a passage concerning a worthy and Re­ligious Lady which I do well remember; 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. she had for several years been exercised with a sore distemper of short­ness of breathing, and did for a great while long to be dis­solved and to be with Christ, which she did from that assu­rance of his Love to her Soul, which the Lord had been pleased graciously to give un­to her. A Person coming to the Gate that had several Wares to sell, desired that the Lady might have notice of it; she very gravely and seriously asked if he had any Graves to sell; for faith, she, I know nothing I want in this World so much as a Grave, and I have been long seek­ing for one, but cannot yet get it.

It is true, Graves are dear Commo­dities at some times, as Job tells us plainly, There are some that long for death, but it cometh not, Job. 3.21. and digg for it more than for bid Treasures, which rejoyce ex­ceedingly, and are glad when they can find the Grave. But Graves are not so dear as Dayes, for a Grave may be found, [Page 148] and will be found at last, but a day can not be purchased: Thus time cannot be bought.

2. Consider the singleness and smal­ness of it, for those that have it; Pearls are called Ʋniones for their rarity and scarceness. It is but the present time we have, and that is so little, it can hardly be discerned, for it's gone as soon as pre­sent. Time is such a piece, such a preti­ous Commodity, that there is not any man in the World has two of them to shew, that if he lose one time, he can say he has another, or if he lose one day, he can say he has another. Time past is not our's, that's gone irrecover­rably, time to come is out of our reach, it lies alwayes in God's hand; time pre­sent is only ours, and that's so little that a man must have a quick Eye that can be­hold it; and I never heard of more forts of time than that which is past, present, and to come.

3. For the excellency of time and dayes take notice of the absolute necessity of it; whatever is done for God, or for a Mans own Salvation, must be done in time; Many Graces cannot have either Being or Exercise, but in time; what need have we of the Apostle Peters ad­vice, [Page 149] Pass the time of your sojourning here in fear! 1 Pet. 1.17. What would have become of thousands that are now in Heaven, but for time, if they had not had time! see Rom 2.4. Or despisest thou the riches of his forbearance and long-suffering, not knowing that the goodness of God that lead­eth thee unto Repentance. So Peter, al­luding, as it is very likely, to this very place; Account (saith he) that the long-suffering of the Lord is Salvation,2 Pet. 3.5.even as our beloved Brother Paul also, according to the Wisdom given unto him, hath written unto you.

These two Apostles, Peter and Paul were very good accomptants; and it seems they both were of this mind, that there was much forbearance & giv­ing a little time, towards the working out of a Man's Salvation, and setting his matters right with God; and in­deed they might say something by expe­rience, especially Paul; for where had he been, if he had been taken away, when he was persecuting the Church, and breathing out threatnings against it? and for Peter he would have been in no good case, if he had been taken away, when he was cursing and deny­ing his Master: where had Mary Mag­dalen [Page 150] been but a for little forbearance & time, if she had been taken away when she was a Prostitute & playing the Harlot? Where had Austin been but for the patience of God, if he had been taken away, when he was both a per­verse Manichee and a dissolute young Man? Whither should I have gone then,Quo irem s [...]tunc ob­trem, nisi in ignem & tormen­ta digna factis mc­is &c. Cont. 5. saies he, if at that time I had been removed hence, but into everlast­ing flames and torments, which my wic­ked deeds had justly deserved at the Hands of God? Where also had ma­ny of your selves been, who now with Hearty thanksgivings can laud and praise the goodness of God in giving Time, and Patience that hath led you to Repentance; if you had been taken a­way in your Sins, before the work of Grace had been wrought in you? finally, where had most of those been, who now have their Crowns in Heaven, but for Time and a few dayes Patience? had not long-suffering waited for their Con­versions, they had been smoking fire­brands in Hell, that are now shining lights, and glorious Saints in Heaven:Nisi pri­mo Deus per miscre cordiam parceret non inve­niret ques per Judies­um c [...]iona ret. unless the Lord, saies one of the Anci­ents, should first a long time spare the wicked in his Mercy, he should not [Page 151] find any Righteous whom he might af­terwards Crown in his justice. With­out Divine Teaching, we shall never come to understand what that clause of the Apostle means, which many a time I have sat down and admired;Rom 3.25. Whom God saies, he, hath set forth to be a propitia­tion through Faith in his Blood, to declare his Righteousness for the remission of Sins that are past, through the forbearance of God. [...] Those last words, through the forbear­ance of God cannot be known without teaching from above, what need there is of a little time for Men that would would go to Heaven, that it was God's great forbearance that they were not taken away in their past sins, till they came to believe in Christ, for the remission of their sins that were past. Go and learn what that means of the good Vineyard-dresser; Lord let it alone alone this year also: Luk. 13.8. he that gets a Re­prieve, time may work him a pardon also God is not willing that any should pe­rish, but that all should come to Repen­tance. 2 Pet. 3. 2 Timo. 2.25. How many are called and saved at the sixth hour, which had they been taken away at the third hour where had they been?Mr. G. How many at the ninth which had they been taken away at the [Page 152] sixth hour, where likewise had they been? How many at the eleventh, which if they had been taken away at the ninth, where also had they been? the good Thief upon the Cross, had he been taken away when he was robbing by the high-way side, what had be­come of him? in stead of, this day shalt thou be with me in Paradise, that ve­ry day and hour be had been in Hell with the Devil and the damned. And here let it not seem an impertinent solly, if I hence take occasion to reprove a Spirit of murmuring and discontent; because of the Lord's Patience towards wicked Men, and suffering them to con­tinue so long in their rebellions against him, and injuries towards their fellow-Creatures: consider thou hadst benefit by the Patience of God, was not thou once wicked, and it may be so wicked that others murmured at thee, as now thou murmurest at them? if thou art light in the Lord, remember thy former darkness: thou wouldest have God be hasty with others, and little thinks what danger thou escaped by God's Pa­tience towards thee; because thou art got over the Bridge, thou wouldest there­fore have it drawn: but if thou thy [Page 153] self did not put God to the expence of much time; and hast been sanctified e­ven from the womb; yet hast thou not some Son or Daughter, or Friend, or brother, whose wicked lives thou be­wails? and wouldest thou have God to destroy them, to begin with them, to make them the first examples of his pre­sent revenge? Thou saies, why does God bear with the wicked so long? Why does God bear with thy Son, with thy Brother, with thy Kinsman? Thou wouldest desire a little more time for them, and further forbearance in hope of amendment; that he would forbear them when they are young, for hope of reclaiming when they come to Man's estate, that he would forbear them then for hope of reclaiming when they grow old, that he would forbear them when they are old, yet one year longer, for hope of reclaiming the next, and so on; and therefore look either upon thy self who once wert darkness, but now art light in the Lord, or upon Child or Friend who now are darkness, but hap­pily one day may be light in the Lord, and then cease to be offended at any pa­tience of God towards the wicked what­soever. To conclude this particular; how [Page 154] many damned in Hell if they had had the time and the forbearance that others have had might have been in the places of some that are in Heaven and they in their places, but for God's Patience? see Mat. 11.21.

4. For the excellency of Time, consi­der the sweetness of it; how comfort­able do we reckon it, when we can get a little time with a friend to enjoy him without interruption, and not be called away! how sweet to get a little time for retirement, a little time to hear a little time to pray, to read, to medi­tate a little time for business, a little time for business! we are so posted from one exercise to another, from one du­ty to another, from one posture to another, that we look upon it as a great happiness, to get a little out of the hur­ry of time, and that the Chariot-wheels of it seem to stand a little still and qui­et, that for a little space they do not drive on: what a rest is it to a poor tossed hurried Soul? a little communi­on with God, a little freedom from the cares, the noise, the distractions, the diversions, the interruptions of the World; to be able to sit down, and be a little at quiet, and take ones breath, [Page 155] and if a Man be in sickness, as Job speaks, to have a little time to swallow down his spittle.

5. The fifth particular is this, none can know the Lord of time without Divine Teaching, and certain it is, that none can number his Time aright that does not understand this, that our Time is not our own; God is the Lord of Time, we are but stewards of it; we must be accountable for it, we are not proprietors, and for us to make bold, (as untaught Popple we too often do) with that which is the Lord's peculi­ar is high presumption and sawciness: it's injury and stealth, for thee to meddle with thy fellow-creatures pro­perty without his leave; what is it then at will and pleasure to dispose of thy makers right? what Conscience or pru­dence is it for thee to say, I will go to such a place such a day, and buy and sell, or meet with such a compa­ny and be merry? who gave either you or them power to name the day? you should say if the Lord give leave, God permitting, if God grant Life and Health: Ah my Brethren, if we asked leave of God about the day, we should also he brought to acquaint him with [Page 156] work we intend to do that day, and how many ill-done deeds and mispent time might this prevent! you see what an interest the right considering of time has in every thing, and how great an influence it has upon all actions and affairs. What has thou to do to cut thongs out of another Man's hide, or carve at another Man's table without his license? What Prodigals are we of that which is none of our own? canst thou say that thou was ever worth an hours time of thy own in all thy life, and how is it that thou hast spent so much and wasted so much? thou hast no authority to appoint dayes or hours let me come closer to thee, thou hast not only robbed God of that time which he has lent thee for thy own bu­siness, but thou hast taken from him that time which he has separated and inclosed and reserved for his own work and Glory; review thy Sabbaths, and think with thy self, how much holy time thou hast spent upon thy own thoughts, thy own words, thy own actions; what great snippets of time thou hast cut out of the Lord's holy dayes; canst thou justify all this? is this the fruit of the Divine Teaching? No [Page 157] such matter: our times are in God's hands and power, our times are not our own any more than our tongues; God is the Lord both over them and us; let us therefore when ever we have oc­casion for any time be it never so little, or seemingly never so near at our hand, not dare to reach it and use it with­out first going to God, and asking his good will; by this means we shall not only please him, but likewise engage his assistance and direction in, together with his blessing upon, that work we have to do in that time: but if our work be naught them I confess we should be un­willing, to go to him for time for it, lest he ask us how we will imploy it, and we shall be afraid and ashamed to tell him, nor indeed has he allotted any time for bad deeds, but let us know this that if we steal time for works of dark­ness, the Lord will severely reckon with us both for our works and our time.

6. The sixth particular is this; none can observe the wasters and devourers of time without Divine Teaching, and it is an undoubted truth, that no Man can number his Dayes, well, that is not an observer of these; these are Thieves and Robbers, these are eat­ers and consumers of time, that do very [Page 158] much perplex Christians; and many times put them besides right numbring: I Will name some of them to you.

1. Unnecessary cares; those are very great intruders upon time, and will be cnotinually claiming a share in it, though our Lord and Saviour has given posi­tive order that no room should be lest for them;Mat. 6.34. take no thought for to morrow; and why take ye thought, &c. How many cares have you in a 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:1 Thes. 4.11. 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 [Page 159] 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, [Page 160] 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, De Net. Deor. 3. 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 & [Page 161] 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, Dan. 5.17 Mr. G. 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 [...]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; [Page 162] 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,Vide prus ne illud de­beas-frange esurienti panem tu­um &c. Psal. 61. 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,Esa. 58.7. Esa. 1.16, 17, 18.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;Disputa­re vis an­requam facias un­de dignus sis disputa­re &c. 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 [Page 163] 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 [Page 164] 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 ob­jections; God has allowed no time since Adam's fall to spend in conference with Satan, his plain rule is to resist him and then he will flee from us; how are poor Souls bewildred, and spend much pretious time in hearing what he has to say against them, their State, their Duties, their Comforts! betake your selves to the strong hold of Scripture, and there you will find safety, rest and peace; time spent in searching the Scriptures, and meditating upon them is well-spent time, and will cause Satan to depart from thee.

4. Callings and necessary diversions and avocations take up much time; a gracious Soul many times does begrudge the time he spends in eating, and drink­ing, and sleeping, and in the necessary duties and labours of his calling; he could wish with all his heart he had more time for God, and that his busi­ness [Page 165] did not ly so hard upon him though this he cannot do without Divine Teach­ing; the Men of the World (and I fear many Professours too) think their time well enough spent in the foremen­tioned affairs.

5. Idleness is a great feeder upon time, doing nothing, or next to nothing; though no Man can be idle, for the Devil imployes every one whom he finds idle, & he that is imployed by the Devil, he may be sure it shall not be about building of chappels, and hearing of Sermons, not about any good and god­ly imployment. The old Monks of E­gypt were wont to say, that the working Monk had only one Devil haunting and tempting him, but the idle Monk had a number of Devils still about him to tempt him; the idle body is haunted and followed with a Kennel of Hell-Hounds still about him to tempt him to naughtiness, the unclean Devil to tempt him to uncleanness, the prodigal Devil to tempt him to wastfulness, what wast­fuller than Idleness?Queritur Egystus quare sit factus adulter; in promptu ratio est desidiosus erat. two of the best la­bourers [Page 166] would have much to do to maintain one loyterer, one drone would devour more honey in a day than two Bees could gather; the proud De­vil to tempt him to Pride, for what Prouder than Idleness, that hath no­thing to do but to trick and prick up it self, the slandersome detracting Devil to tempt him to slander and detraction, for who runs over all their neighbours in passing consures on them, but they that talk away time, they are so, idle; see 1 1 Tim. 5.13. Where the idle, the tattlers and busie-bodies are ranked together; the ristous drunken Devil to tempt him to drinking, and who so faulty that way as they that must drink away time? the sins of Sodom are made to be fulness of Bread; and abundance of idleness; why is fulness of Bread, and abundance of Idleness such great sins? no; but he mentions these as causes and occasions of a great many sins; give me a place where there is abundance of Idleness and I will not doubt to say there is a­bundance of naughtiness too; thus for the sixth particular, the wasters and de­vourers of time.

[Page 167]7. The seventh particular is this; none can know the periods of time without Divine Teaching; and none can number his natural Dayes aright, that does not in some measure under­stand Metaphorical and Mystial dayes; he cannot perform his duty aright that does not understand what dispensation he is under in some degree, see Revel. 13.18. Here is wisdom, let him that hath understanding count the number of the beast, for it is the number of a Man and his number is six hundred threescore and six. Our Saviour blames the Pharifees that they did not discern the sings of the times: Mat. 16 3. the Men of Issachar are commended that they were men that had understanding of the times. We read of seneral num­ber of dayes and times in Daniel 9.25, and 12.11, 12. and Revel. 11.3.11. ans 12.6, 14. and its true that several have been guilty og misses and mistakes in their calculations; but all argee that we are fallen into the very last dayes of Antichrists reign, perillous times, where­in the Devil is come down in great rage, and that the signs of the times recorded Mat. 24. and Luk. 21. are upon us; and therefore we come to understand what our duties are that are required in such [Page 168] times, as watchfulness, Prayer, &c. which are likewise clearly laid down in both the forenamed chapters; now to take out these lessons and live in the practice of them, and not fall into that fatal se­curity, unbelief sensuality, and: those other sins which make the last times dangerous, does require Teachings from above. None can know the successor of time without Divine teaching, & 'tis im­possible for a Man to number his dayes aright that does not know time's suc­cessor.

1. That time will certainly have a successor, and that it will cease and be no more.

2. What kind of successor it will be, not of the same Nature with time, E­ternity is quite differing from time; in the Resurrection there will be no eat­ing, nor drinking, nor marrying nor giving in marriage, nor buying nor sel­ling; no Turkish Paradise to entertain us with carnal plasures, nor yet a Po­pish Purgatory to cleanse us from sins unrepented of in time.

Doct. 4.

Fourth and last Observation in which I shall be brief, That the right numbring of our dayes is a special means to ob­tain true Wisdom; I shall endeavour to [Page 175] give you cle [...] demonstration of the point in these following particulars.

1. He is a wise Man that minds his greatest concern, in the first place; now he that numbers his dayes aright, that reckons of shortness, of time, he makes it his first business to seek the Kingdom of God and the righteousness thereof, he will take Maries part, and leave Martha's till afterward if there be time for it: Luk. 10.38 Our Lord Jesus in his tra­vel, comes into a certain Womans House named Martha, and falls a Preaching: her sister Mary, considers with her self that she might have time to provide food, when she could not have an op­portunity to hear a Sermon and there­fore she sate Jesus feet and beard his Word; Matha was very busie in serving and providing entertainment, and com­plains of her Sisters sleight and disre­spect to his person, and unkindness to her to suffer her to serve alone; our Saviour gives her a check, and com­mends Mary's, entertaining his Doc­trine, before Martha's entertaining his person; Christ loves that Man should look after their Souls, and not make such a bustle about their, outward cordi­ons to make them easie, and splendid [Page 176] and delightful, but be content with such things as you have, such things as the house affords; as Christ would have been well enough, and have been better pleased with Martha, if she had sit down with Mary to hear the Sermon: if Christ gave such a check to Martha for her great love to his outward Man, because she neglected the good of her own Soul; What a severe censure will he pass upon many one day, whose care and cumber, and pains, 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 [Page 177] 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,Prov. 22.3and 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 [Page 178] 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; [Page 179] so it is the way and means to obtain Divine Wisdom.

4. He is a Wise-Man that is well­read 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 [Page 180] 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 [Page 181] 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, Luk. 12.35, &c. 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 [Page 182] 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 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 [Page 183] 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 [Page 184] 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.Prov. 1.7. 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 [Page 185] 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.