The New Covenant, Part 2 · Sermon 4
THE FOVRTH SERMON.
ECCLESIASTES 9. 11. 1….
And I returned, and sawe vnderunder the Sunne, that the race is not to the swift, nor the battaile to the strong, &c.
YOu know where we left, we proceede to that which remaines.
In the third place,Vse 3. If men of the greatest sufficiencie and abilitie may o…ten be disappointed, that the battaile is not alwayes to the strong, Not to be over-ioyfull or sorrowfull for good or ill successe.nor the race to the swift, This should teach vsus then not to be lifted vp, but to be thankefulls in our best successe, and on the contrary, not to be over-much dejected, but to beare it patiently, when things speed ill. If any man hauehave good successe in any busines and enterprise, he is not to attribute it to his owne strength, to his own wisedome; since that, as you see, so often failes. The Creature hath not power enough in it selfe to bring any enterprise to passe, it can neither see all the wheeles, that tend to make vp an enterprise, or though it see them, it is not able to turne them all. And therefore if it be done, it is the Lord that doth it, and the prayse is onelyonly to be given to him.
Beloved, this is a necessary poynt. It is vsuall with vsus to be very earnest with God, when a busines is to be done; but we forget to prayse him afterwards. And whence proceedes this, but from a secret attribution of what is done to our owne wit, to our owne strength, to our owne policie, to other occasions? Whereas if he were acknowledged, we should be readie to giuegive him the praise of all that we doe.
David was a wise man, yet you shall finde, 1 Sam. 18. 1 Sam. 18.he did not therefore carrie himselfe wisely in all his affayres, because he had an habituall gift of wisedome, but, sayth the text, because the Lord was with him. The Lord was with him to guide him in eueryevery action, to direct him what to doe vponupon eueryevery particular occasion, and thence it was, that he carried himselfe wisely in all his affayres.
Cyrus was a valiant man, and a potent; yet the Scripture attributes it not to his strength that he prevailed as he did, but sayth, that he was GODS Shepheard, he was his instrument, it was God that vsed him, it was God that wrought his worke for him.
Nebuchadnezzar was a mightie potent Prince, and prevailed which way soev…r he turned himselfe; yet God tels him, it was he that gaue him dominion and victorie wheresoever he went
And as it is true on this hand, so it is likewise on the other; when a man hath ill successe in any busines, let him not say, it was because he did not mannage it wisely, because he had su…h an enemy to oppose him, or because such an accident fell out to crosse him; no, that is not the cause; The Reason is here rendred: for time and hance happens to every man: That is, if there he any such accident, if there be any crosse event fals out to hinder him in his enterprise at that time, it is in Gods disposing, it is God that hath done it. And therefore you see, in the evill events, that hauehave vponupon any occasion befallen the Church, if you obserue the phrase of Scripture, it is not attributed to them, but to God. When the spirit of Pul, and Tiglapellezer, were stirred vp against the people of Israell, sayth the Text, 1 Chron. 5. 1 Chro 5. 26.the Lord stirred them vp against the people; it was not they that did it, but it was the Lord, that stirred them vp.
So likewise he poured forth his wrath by the hands of Shishak; and, as David expresseth it in his owne case, God hath bidden Shemei curse David. So it is in many other places. Therefore let not men sit downe discouraged, vexing themselues, and eating vp their hearts with griefe. Let not men say, If such an accident had not beene, I had prevailed; for, it is this time and chance, that turnes the event of businesses, which is from the Lord, and not from man. Therefore labour to be thankfull to him in the best successe, and not to sacrifice to your owne wits, or to giuegive him thankes in a formall manner, but heartily to acknowledge him; And likewise to be patient in all the cros…es and troubles that befall vsus. So much for this third vse.
Fourthly,Vse 4. and lastly; If men of the greatest abilities be so often disappointed,Not to make flesh our arme. that the battaile is not to the strong, nor the race to the swi…t, &c. Then learne we hence, not to make flesh our arme, not to trust in any strength of our own, in any wisedome of our owne, or other mens; for if this would doe it, if the strength of any man, if the policie of any man were able to bring any enterprise to pafse, it would alwayes doe it; If it were the swiftnesse of him that runs, that could get the race, If it were the strength of him that fighteth, that could obtaine the battaile. I say, it would alwayes doe it: And therefore seeing it fals not out so, but theevents are turned a contrary way, that is a signe it is not in them, but in something else. Therefore, I say, take we heede of making flesh our arme, of saying thus with our selues, because we hauehave these preparations, because we hauehave these meanes, therefore our worke shall succeede: for that is not so; for we see often in experience, when a man comes to a businesse with much confidence, out of a reflection vponupon his owne abilitie to doe it, for the most part it succeeds ill: As on the other side, when a man comes with feare and diffidence in himselfe, for the most part he prospereth best. And you hauehave a rule for it,Ier. 17. Iere. 17. Cursed is he that makes flesh his arme; Cursed is he, that is God hath ingaged himselfe, when a man will make flesh his arme, to blow vponupon his enterprises, and to cause them to wither.
Againe, blessed is he, that trusts in the Lord, that is, God is tied by his promise to giuegive successe in such a case. Therefore that vse we should make of it, not to trust to our owne strength, to our owne wisedome, nor to other mens. For, Beloved, what is it, when we hauehave other men that are strong, and wise, and potent to rest vponupon? Are they able to bring it to passe? You shall finde that expression Psal. 31. Psal. 31.a place that I touched in the morning vponupon another occasion; David tels vsus there, that great men sat and spake against him, and consulted together to take away …is life; but, sayth he, my times are in thy hands: As if he should say, my times, and the disposing of all my affaires, good & evill successe to me, they are not in their hands, be they never so potent, they are not in the hands of Saul, they are not in the hands of Doeg, they are not in the hands of all mine enemies, but Lord, my times are in thy hands. So then, if we could learne this lesson aright, we should not be discouraged, when the most potent men are set against vsus, not be much incouraged when they are for vsus. That in Isa. 51. 12. Isa. 51. 12.is excellent for this purpose, Who art thou, sayth he, that fe…rest mortall man, whose breath is in his nostrils, and who shall be made as the grasse? That is, if such a man be never so potent, yet, sayth he, consider his br…ath is in his nostrils, and he shall be made as the grasse: that is,Why we feare men. in truth he is of no power. But the reason now why men doe feare, why men are discouraged in such cases, you shall finde in the verse following, who art thou, sayth he, that doest this, and forgettest the Lord thy maker, who made heaven and earth, who stretcheth forth the heavens, and laid the foundations of the earth? You never finde a man that feares a great man, a potent man, but the true ground of it is, because he forgets the Lord his maker; if he did remember the mightie God, he that stretcheth forth the heavens, and that layes the foundations of the earth; Man would appeare a mortall man. You may take it for a certaine generall rule, a mans heart is never possessed with feare, vponupon such an occasion, but when he forgets God, the great God; he would never else feare a great man. On the other side, he would never be confident in such occasions, but when he remembers not the Lord. Therefore learne we neither to feare them, when they are against vsus, or to trust them when they are for vsus.
We vsually pittie the case of Marchants, for say we, their goods hangs on ropes, they depend vponupon vncertaine windes; but certainely, he that trusts in man, is in a worse condition; for he rests vponupon the affections of a man, that are more vncertaine then the winde. What so brittle, and so vnconstant? We see that for the most part they are carried to doe vsus good or evill with by-respects, with something touching themselues, they are turned to and fro, as the Weather-cocks and Mils are, that when the winde ceaseth, and when the waters fayle, stand still, they are driven to doe for vsus so long as such respects leade them, no longer. And therefore, to trust in men, it is not the safest, it is not the wisest way. See this in some few examples. David how inconstant did he finde the people,Instances of inconstancy. and apt to rebell against him? and so Moses, yea, David himselfe, though he was a holy men, yet how inconstant was he, inconstant to Mephibosheth, one that was innocent, one that had never done him any wrong, one that had never given him occasion? How inconstant was he to Ioab, when he had prevailed in that battaile against Absolom? How quickly was he out of grace and place, when he had saved Davids life and recovered the Kingdome, and Amaziah that was but a reconciled enemy put into his roome? These and many such like examples you shall find. Abner how inconstant was he to Ishbosheth? even for a word spoken against him, and a word that he gaue him occasion enough to speake, a word that he neede not hauehave beene so much offended at, he fals off from him for it; and this it is to trust in man; I say, either in a mans owne wisedome, or strength, or in any other mans. This place shewes what a great follie it is. The battaile is not to the strong: That is, let a man be never so well compassed about with strength, and wisedome of men, let him put himselfe, and his friends into the number, yet he is not safe; but let him trust in God, and he is safe in midst of dangers. Sampson and Ishbosheth, when they were in the midst of their friends, when they were asleepe, they were circumvented. David on the other side, when he was asleepe in the midst of his enemies, when there was an hoast pitched against him, yet, sayth he, I laid me downe and slept: Why? because the Lord sustained me. So that both for our safetie when we are in danger, and likewise to hauehave our workes wrought for vsus, to trust in God, and not to trust either in our owne wisedome, or in the wisedome, or strength of man, that we shall finde constantly to be the best way.
When David abstained from going vp to battaile against Naball, when he tooke the counsell of his wife, and when he abstained from putting violent hands vponupon Saul, you see how God wrought it for him: he gaue him Nabals wife, he gaue him Saules wiues, and his houses, and his Kingdome into his hands; this he got by trusting him. But when men will make their owne wayes, when they will goe about enterprises with their owne wisedome, In his owne wisedome and strength shall no man be strong: God hath said it, and he will make it good vponupon all occasions. The conclusion therefore is, if the battaile be not to the strong, nor the race to the swift, &c. If men of the greatest abilitie are often disappointed of their hopes and ends, then we should not make flesh our Arme, but trust in God, both for safetie in danger, and to bring our enterpises to passe. And so much for this point. Wee now proceede.
Neither doth man know his time.
This is added, partly as a second vanitie, which Salomon saw vnderunder the Sunne, and partly as a reason of the former. For, sayth he, though men be strong, and wise, yet there is a certaine season to doe things in, that they may mistake, which causeth them to fayle; for man knowes not his time: and from hence he drawes this Consequence, because men know not their times, therefore they are snared in an evill time, because they know not the good time, when good actions should be done, therefore evill times come vponupon them suddenly, that is, they take them vnawares; and this he illustrates by two Similitudes, They come vponupon them, sayth he, as an evill net comes vponupon fishes, and as the snare vponupon the fowles. So that in these three propositions, you shall hauehave the full meaning of these words; and these therefore wee will handle distinctly.
First, that there is a time allotted for every purpose, and to every businesse.
Secondly, that it is very hard to finde out that time.
And thirdly, because men cannot finde this time, but mistake it, therefore evill times come vponupon them suddenly, that is, crosses, afflictions, and destruction comes vponupon them suddenly, even as the snrre vponupon the fowle, and as a …et vponupon the fishes. And that this is the meaning of this place, and that these three points are included in it, you may see best by comparing it with another of the like sence,Eccles. 8. 4. 5. 6. 7. Eccles. 8. 4. 5. 6. 7. Where the word of the King is, there is power, and who shall say to him, what doest thou? That is, it is a dangerous thing to admonish Princes; who shall say to a Prince, what doest thou, sayth the Wiseman? There is a time wherein we may admonish Princes safely, although they be exceeding powerfull, although they hauehave it in their owne power to take away the spirit, &c. as he sayth afterwards, yet there is a time.
But how shall a man know that time?Quest.
Saith he,Answ. he that keepes the Commandement, shall know no evill thing, and the heart of the wise shall know the time and the Iudgement: That is, he shall know when to giuegive a seasonable admonition to a Prince, or to a great man; for, sayth he, to every purpose there is a time and a Iudgement, that is, there is a time and a discretion, (that is the meaning of the word in the originall,) when any actiō is to be done, there is a certaine exact time; If you goe before it, or if you come after it, there is much danger in it, if you hit vponupon the iust time, you are like to be succesfull in it; for to every purpose, there is a time, and a Iudgement, because the miserie of man is great vponupon him: That is, it is the Lords pleasure to appoint such a certaine time to every purpose, and to every action, that he might discover to men that vanitie to which they are subject, and likewise that he might inflict his Iudgements vponupon them; The miserie of man is great vponupon him, because every purpose hath a time.
But how shall this be proved?Quest.
He proues it by this;Ans. for, sayth he, he knowes not what shall be; for who can tell him what shall be? That is, as if he should say, If a man did know this time, he were safe enough, he were free enough from miserie, but since he neither knowes it himselfe, nor is there any that can tell him, therefore the miserie of man is great vponupon him. Thus you see that in both these places these three poynts are included, and these I will run over, and so make vse of them.
First,There is a time allotted to every a… tion. there is a certaine time, that God hath allotted to every purpose, and to every businesse; If you take that time, you may succeede in it, if you misse it, it is exceeding dangerous. As you shall see Eccles. 3. Eccles. 3.To all things there is an appointed time, to every purpose vnderunder heaven; There is a time to be borne, and a time to die, a time to plant, and a time to pull vp; a time to slay, and a time to heale, &c. A time to weepe, and a time to laugh. All these particulars mentioned by Salomon, may be divided into these three rankes; for all naturall actions, as well as those that are voluntarie, and done by consultation, there is a time that God hath set.
Againe, for all lighter actions, as well as for actions of moment, there is a time.
Againe, for all private actions, as well as for those that are publique, there is a time, that is, not a time which man in prudence will chuse out but a time which God hath appointed, a time which God hath set downe; if a man hit vponupon that time which God hath allotted, he shall succeede in it, ots…erwise he failes. So you see Act. 17. 26. Act. 17. 26.he hath made of one bloud all mankinde to dwell vponupon the face of the earth, and hath assigned the times that were ordained before, and the bounds of their ha…itations; That is to say, the times of every man, the times for every mans state and condition, the times for the severall changes to which every man, every Common-wealth, and every Cittie is subject, these times God hath assigned, he hath ordained them before, and they are as bounds that cannot be passed. The like you see Iob 14. 5. 6.Iob. 5. 6. Are not his dayes determined, and the number of his moneths with thee, thou hast appointed his bounds that he cannot passe. (Marke it) As if he should say; There is not a man comes into the world, but God hath appointed him certaine bounds, he cannot passe the number of his moneths; That even as a man deales with an hireling, (for that Similitude he vseth presently after in the next verse,) he agrees with him for such a time; So long you shall worke and no longer; So sayth he, God hath appointed every man so many moneths, so many yeares, he must doe him service, some ten yeares, some twenty yeares, some fortie yeares: As you see it is said of David, Act. 13. 35.Act. 13. 35. When he had served his time by the Councell of God. As if he should say; There is an appointed time that David had to do him service in, he did him service as a King. And so in the same Chapter, it is said, Iohn Baptist, when he had finished his course, &c. That is; There was a certaine race that he was to run; he could not come short of it, nor he could not goe beyond it. So that both to the actions of men, to every purpose, to every action, and busines that is done in the life of a man, there is a certaine time appointed, there is a certaine time that God hath allotted, and as a man obserues this time, So is it better or worse with him.
But before I come to the second, let me shew you the Reasons in a word, why God hath appointed these times, God hath set these times: That is, God hath appointed such times for busin…sses, for every purpose;Reas. 1. partly, because they cannot be done in another time: and therefore it is said to be an allotted time; If you take another time, you may labour, and labour in vaine: As you see Eccles. 3. 9. Eccles. 3. 9.after he had sayd, there is a time for every purpose, he addes this, and what profit hath he that workes of the thing wherein he travels; As if he should say, If a man misse of these times, what profit is there of his worke, though he travaile never so diligently in it, if he misse his time, if he pitch not right vponupon his time, God workes not with him, there is no concourse with him, so he labours in vaine.
Secondly;Reas. 2. There is an allotted time, because God in his providence, in all his workes, he doth, what he doth, in measure, in number, he waighes every thing, and makes it beautifull; now eueryevery thing is beautifull in its season; out of its season, it is not beautifull. And that is another reason, that he likewise here renders, vers. 11. he hath made every thing beautifull in his time, therefore there is a time allotted to eueryevery action, and to eueryevery purpose: because if it misse of this time, it is not beautifull, there is a desormitie, there is an obliquitie in it, the beautie, the preciousnes, and the comelinesse of it, is lost.
Thirdly,Reas. 3. God hath appointed a certaine time, he hath allotted a time to eueryevery action, out of his owne royall prerogatiue, he will not hauehave men to know the times; but the times must be of his allotting, he hath appointed a time to eueryevery thing, wherein his great soveraignty over the creatures, and over all things appeares; and therefore you shall see,Act. 1. 7. Act. 1. 7. It is not for you, sayth he, to know the times, and seasons, neither to know them, nor appoint them; for, sayth he, those the Lord keepes in his owne power; and therefore it it he that hath allotted a time to eueryevery thing. It is he also that concealeth and hideth them from the sonnes of men. And this is the first point; That to every action there is a time appointed.
Secondly;It is hard to finde out the time. to finde out this time, is exceeding hard, because it is not in the power of any man to know it, except God guide him to see it, there are not principles in man, there is not the sufficiencie of wisedome, to finde out the fitnes of time, except God guide him to pitch vponupon that time.
Now if the Lord were pleased to reveale to men these seuerall times, allotted to actions, it were an easie thing to finde it out: but he hath kept them to himselfe, and that for these two Causes.
One is;Reas. 1. That men might watch, for if men knew the time,To teach vsus watchfulnes. they would be loose, and neglect, till the time came; Therefore, sayth he, seeing thou knowest not the time when he will come, whether at night, or at what time of the night, whether at the dawning, or at the Cocke-crowing; whether at the first watch, or at the second, therefore watch; As if he should say, If men knew the time certainely, they would sleepe till that time, and then they would be awake; but God will hauehave men watch.
Secondly;Reas. 2. God hath appointed these times, and reserved them to himsel…e,That men may lea…ne to feare the Lord, and depend vponupon him. that men might learne to feare him, that they might learne to keepe a continuall dependance vponupon him, for if the times were in our owne hands, we might mannage our businesse with our owne strength, but when they are in Gods hands, we know not what to morrow will bring forth; Iam 4.Therefore Iames sayth, say not, I will doe such a thing, I will goe to such a place, and stay there a yeare, and buy and sell; for, sayth he, it is not in your hands, your life is not in your owne hands to effect this busines. If you doe liue, it is not in your hands; and therefore you ought to say, if the Lord will. And therfore to keep men in this dependancie vponupon him, God hath reserved these times vntounto himselfe.
The third,3. Proposit. and last proposition is, That because men misse of these times, therefore their miserie is great vponupon them, Because men mis…e the time they …all into miserie.partly, because they do not effect the thing they goe about, when they misse of their time; for the Lord workes not with them, when they hit vponupon a wrong time; partly also because they fayling in their dutie, not taking the good time that God hath appointed, he in his most just judgement sends vponupon them evill times, that suddenly come vponupon them, euen as a snare vponupon the birds. As you see when birds are feeding quietly and fearing nothing, then an evill snare comes and takes them; So it is with men, when they hauehave missed their times, when they thinke they are safest, when they speake peace to themselues; when they thinke that danger is farthest off, then evill times come suddenly vponupon them. This you shall see best in examples.
Gehezi, Instances.when he tooke a gift of Naaman; The Prophet his Maister reproues him in these words; Gehezi, sayth he, is this a time to receiue gifts? As if he should say; To take a gift in it selfe is not amisse; but this is not a time for it: for Naaman was but a stranger.
Againe, he was but a beginner in beleeving, in the true God, and therefore to take a gift of him, that was not a time.
It was the manner (you know) to bring gifts to the olde Prophets, not for reward of their Prophesies, but for the maintenance of their estate; So Saul brought to Samuel a gift, and therefore in some cases it might hauehave beene seasonable, but sayth he, is this a time to take a gift of such a man, vponupon such an occasion, at such a season? And what miserie came vponupon Gehezi for missing his time? sayth his Maister; The leprosie of Naaman the Assyrian shall cleaue to thee, that miserie came vponupon him.
So you shall see Haggai 1.Haggai 1. The people did a lawfull action, but they missed of the time; Thus sayth the Lord of hosts; This people say the time is not yet, when the Lords house should be built: Then came the Word of the Lord, by the ministerie of the Prophet Haggai, saying, Is it a time for your selues to dwell in seeled hou…s, and this house lie wast? Therefore now saith the Lord of hosts, you hauehave sowne much, but you hauehave brought in little, you eate, but you hauehave not enough, you drinke, but you are not filled, you cloath you, but you are not warmed, and he that earneth wages, he puts it into a broken bagge. It was a lawfull thing for them to build houses to dwell in, and to enioy, but, sayth he, is this a time to dwell in your seeled houses? As if he should say, You hauehave mis…ed of the time. And what then? You see therefore their misery was great on them; you hauehave sowne much, but you bring in little, &c.
Iacob, It was lawfull for him to hauehave sought the blessing, but, because he missed of the time, you see his misery was great vponupon him, how many sore yeares of travaile had he vnderunder his vncle Laban? And this was because he missed of his time.
On the other side, David that did hit vponupon his time, God promised him a Kingdome, and he stayed his time, you see he had it with good successe, he had it in such a manner, as was fit for him; for he stayed his time.
Rehoboam is another example, when he consulted with the olde men; They tolde him, that if he would serue the people at that time, they should be his servants for ever; but he followed the counsell of the young men, and you see what fell out vponupon this, the missing of his time; for that was the counsell that the olde men gaue him, if thou wilt serue them at this time, &c. As if they had s…yd, Rehoboam, thou thinkest it will be disadvantage to thee, if thou let the raines loose vponupon them; and not restraine, and curbe them in the beginning, but thou missest of thy time: There is a time for meeknes, and a time for roughnes; There is a time for clemencie, there is a time againe for severitie, but this is not a time for Rehoboam to vse severitie, in the beginning of his Raigne, therefore you see his miserie was great vponupon him, he lost ten tribes by this meanes.
So likewise, The people of Israell, when they sought a King for themselues, it was lawfull for them to seeke a King; for God had appointed from all eternitie David to be their King, and if Saul had not beene their King, David had beene King at the same season that he was; but their error was in the time, they would hauehave a King, when Samuel raign…d over them; when God was pleased to Iudge them by the hand of the Prophets, more immediately then by the hand of the King, and therefore he sayth, that himselfe ruled over them; and therefore God tels them, because they would needes hauehave a King now, because they would anticipate him, (they would hauehave a King before God had appointed them a King,) therefore this curse should goe with their King, he shall doe thus and thus to you; he shall take your sonnes, and put them into his Chariots, he shall take your da…ghters, and make them Apothecaries, he shall take your Vineyards, and your Oliue trees. Thus your King shall doe to you, because you hauehave missed your time, your miserie shall be great vponupon you.
The like you shall see in the Children of Israell▪ Num. 14. Num. 14.The people might lawfully fight against the Cananites, you know, they were brought forth for that purpose; yet because they missed of their time, they would doe it at that time when they were not appointed, Moses tels them if they would needes goe vp, they should fall before their enemies, and accordingly it fell out so; for they missed of their time. I neede not run through more examples, Iosiah, and David, if you lay these two examples together; you shall finde, David went not out to warre when he should; and the other went when he should not, and so missed of their times; and you see what miserie it brought vponupon them, vponupon David it brought the greatest misery of all other, which was the giuing of him vp to such sinnes, as that of murther, and adulterie, that brought all the evill that he suffered afterwards. And Iosiah, it cost him his life: for he went out vnseasonablie, and did mistake the time which God had allotted for such an enterprise. So you see now these three; there is a time allotted to every purpose, to every busi…es. And it is hard to know it; for God keepes it to himselfe, he reve…les it when it pleaseth him, he pitcheth one man by his providence, by the secret guidance of his spirit, vponupon a right time, when another misseth it, I meane not that it is alwayes done in merciemercy, but in the ordinary disposition of time, to them that know him not; for when a man pitcheth vponupon the time, it is he that guides him.
Thirdly, because men misse of their time, the miserie is great vponupon them, it comes vponupon them; that is, some evill times come vponupon them suddenly, it comes vponupon them like a snare.
Now briefly,Vse. the vse we should make of it, is this,Not onelyonly to looke to our actions, but the time of them. That we be carefull, not onelyonly to doe the actions that belong to our Callings, either our generall Calling, as we are Christians, or our particular Calling, in our ordinarie busines, it is not enough to doe them, but to looke narrowly to the time. It is a Rule among Divines, that an action is not good, except it hauehave all the Circumstances good. An action may be evill vponupon missing any one, therefore the time is an ingredient into the goodnesse of the action, were the action never so good, if the time be missed, it makes the action evill when we doe it out of its season; when wee doe it not in its time. As it is said of words, when they are in season; they are beautifull: So it is true of eueryevery action, when it is done in its owne season it is beautifull, if it be not, there is some deformitie in it, some obliquitie, and by consequent, some sinfulnesse, if it be a morall action, or somewhat that brings evill after it, if it be an action of another nature. Now, the actions wherein we are to looke so narrowly to our times, are of three sorts.
Some are the actions that God hath commanded vsus to doe.Watch our times in the things God commandeth. Wherein, it is not enough for vsus to doe the workes, but we must obserue the times. To admonish is a good action, and it is commanded vsus, but to doe it in an vnseasona…le time, either vnseasonably to him that admonisheth, or to him that is admonished, it spoyles the action. To be thankful for mercies, and to pay our vowes, it is a good action; but yet if the time be missed, and we giuegive not thankes in due season, if you pay not your vowes but deferre them, he that deferres his vow, though the action be good in it selfe, yet if the time be missed, he provokes God to anger, and sinnes against him. It is a lawfull thing for vsus, to doe the workes of our Calling, and to do them diligently, yet if we doe them vnseasonablie, and incroach vponupon the time allotted to prayer, wherein, we ought to renew our repentance, and to set our hearts straight, and right before God, now it is not done in season, it displeaseth God, it is an action done out of its time. To mourne, and reioyce, are both good actions, but if they be done out of their season, they are both exceeding evill, and sinfull: We see how carefully Nehemiah tels them, they should not hauehave mourned; for (sayth he,) this is a time of reioycing, for this time to reioyce, (it is your strength) for the ioy of the Lord is your strength; therefore now weepe not, mourne not, butreioyce. Againe, at another time, to rejoyce, is as great a sinne, as then to mourne, as we see Isa. 22. 12. 13. Isa. 22. 12. 13.When the Lord cals to mourning, if now you giuegive your selues to killing of sheep, and slaying of Oxen, &c. Your sinne shall not be purged from you till you die. I neede not giuegive you instances in this case. These are one sort of actions. All the duties of our Calling must be done in season.
The second sort of actions,Watch opportunities in actions that concerne others. that we are to obserue this time in, they are such as belong to others, that tend to the good of others, the good of the Church, the good of the Common-wealth, the good of particular men; There is a time when (it may be) a mans voyce, or suffrage would hauehave turned the scale of a busines, that cōcerned much the Common-wealth, or the societie where he liues: but when that opportunitie is past, it can be recalled no more. There is a time when a mans speaking may doe much good, and his silence is sinfull▪ and doth much hurt, by the losse it brings. Such times and seasons are to be observed, such opportunities there be. There is an opportunitie of preventing a mischiefe to a Common-wealth, or to a Kingdome, when we neglect that opportunitie, it causeth the miserie of man to be great vponupon him, as we heard before. So for particular Cases; There is a time, and a season, and an opportunitie of comforting the bowels of the Saints, of relieuing and entertaining strangers, of doing good to parents, of educating, and bringing to God children and servants, such as are committed to our charge; This is but a short time, and opportunitie, which when it is past, can be recalled no more. The missing of these times and opportunities, is that which causeth the miserie of man to be great vponupon him. You know, at the day of Iudgement, because men did not such, and such actions, because they lost their opportunitie, they did not visit the prisoners, they did not cloath the naked, nor feede the hungry, therefore, this eternall miserie fals vponupon them; Much more temporall miseries, vponupon a man, a Kingdome, or a King.
The last sort of actions wherein wee are to obserue a time,Watch in actions concerning our owne safetie. they are such as belong to our owne safetie; There is a time that if a man speake, he makes himselfe a prey to the wrath of men. And therefore the prudent, at such a time shall keepe silence, sayth Isa…. And there is a time wherein if a man doe not speake, he makes himselfe a prey to the wrath of God. And not to hit vponupon a right season in such an action of speaking and shewing himselfe, or not doing it, it brings miserie either from God, or man.
There is a time for a man to giuegive, and to spend; and a time againe, for him to spare and gather, if he misse of this time, if he will not giuegive when he ought, if he spare when he ought to giuegive, it brings a miserie vponupon him, he shall be a looser by it.
In all particular actions, oftentimes God opens a doore to vsus of advantage to our selues, to our children, to those that depend vponupon vsus, if it be taken. You hauehave the opportunitie, if you stay till it be shut vp againe, there is a miserie that followes it, it is a thing that concernes your owne safetie, but these are but lesser matters. Beloved, there are times of greater Consequence then these.
There is a time when God offers grace to a man. Now to refuse it, to misse of that time, it causeth the miserie to be great, yea to be eternall vponupon him, Luk. 19. 42.Luk. 19. 42. Oh Ierusalem, if thou haddest knowne the things belonging to thy peace in this thy day, but now they are hid from thine eyes; As if he should say, This is the time Ierusalem, when if thou wilt take the offer, thou maiest, if thou didst know thy time, if God would reveale it to thee, thou shouldest be safe enough, thou mightest escape this miserie, but God hath hid it, that thou seest not this time, therefore thou and thy children shall perish.
The time of a mans health, and of his peace, of his life, quiet, and rest, is the time of making sure his Election, a time of growing in grace and knowledge, and of growing rich in good workes. He whose eyes God opens to see this time, he makes vse of it, he layes out those talents he hath to such a purpose, but when God hides it from a man, it is his vndoing, an evill time, the time of death comes suddenly vponupon him, as a snare on the fowle.
The time of youth, the time of education, is the seede-time of our life after; he whom God hath inlightned to see this time, and to consider it, he is not negligent i… it, he layes vp the ground and foundation of his future li…e in it. Such like times there be.
You shall see an example of them in Saul, and in the people of Israell; Saul had a time to make sure the Kingdome to himselfe, and the Kingdome of heaven to himselfe; but because he lost his time, God would giuegive him no more, he had opportunitie no longer; but it was cut off from him. You know he lost the Kingdome, by not staying the time that Samuel appointed him, he stayed to the very point of the time; but he stayed it not out. The seaventh day Samuel came according to his promise; but he thought he would not hauehave come, because he stayed so late, but this was the losse of the Kingdome to him. God intimates thus much to him there, that if he had discerned his time, he might hauehave saved his Kingdome, but because he did not see it, that miserie came vponupon him, he lost the Kingdome from himselfe, and from his posteritie for ever.
The Iewes likewise; there was a time when God would hauehave received them, and averted that fearefull Iudgement that came vponupon the whole Nation, when they were carried away captiue; but when they had passed that time, we see God is resolved to destroy them; there is no more hope for them, Iere. 11. 14.Ier. 11. 14. Th…u shalt not pray for this people, I will not heare their cry in the day of their trouble: Thou shalt not pray for them; thou shalt not lift vp a cry, a prayer for them. It is twice repeated, because the Lord was resolved, the time was past, and they saw it not, therefore their miserie was great.
But you will say to me,Quest. (to conclude with that) How shall a man doe to know that time, to know the time, and the season, that God hath allotted to every action, since it is of so much moment; and the missing of it brings so much miserie vponupon men?
Beloved, Answ.I will run through some directions very briefly: Consider, what the cause is, that men misse of their time, and you shall finde by that the meanes how to finde it out. The cause why men misse, it is
First,The causes of missing the time. Inability to discerne, man himselfe knowes it not, and no man else can tell it him. So then it is in Gods owne power to reveale it. Therefore to find out this time, let a man doe these two things, to hauehave abilitie to discerne the times.
First,Directions to finde it. let him not leane to his owne wisedome, but trust in God; that is, let him goe and aske counsell of God: Even as David did, Shall I goe vp to Hebron, or shall I not? So in all such doubtfull Cases goe to God, shall I doe such a thing, or shall I not? Shall I doe it in such a season, or shall I s…ay another? We see what Salomon sayth, Prov. 3. 5.Prov. 3. 5. Trust in the Lord with all thy heart, and leane not to thine owne wisedome, in all thy wayes acknowledge him, and he shall direct thy way. The me…ning is this, let a man in his heart rest vponupon God, and trust in him, and say thus to him, Lord, I confesse, I know not the times, I know not whether this be a fit season, or another, Lord, I leane on thee, I beseech thee discover the times to me. When the heart indeede rests on him, there is a promise, trust in the Lord with all thine heart,(that is) trust in him in good earnest, and he shall direct thy way: That is, there shall be a secret guidance from his spirit, that shall pitch thee vponupon a right time; There shall a secret thought come in thy heart, (which shall be as if a man stood behinde thee,) that shall whisper to thee, and say, this is the way, this is the time, turne this way, and not that; So God directs vsus, if we trust in him, and rest on him; If we goe to him, and pray him, and beseech him to guide vsus.
Secondly, it is not enough onelyonly to pray to him, but there is another thing added to it, to walke in his wayes, not to steppe out of his wayes, but to keepe the Cōmandements, when we hauehave any businesse to doe, goe to the straight path, step not out to any inordinate course, but keepe the Commandements, and the Commandements will keepe thee: This you shall finde Eccles. 8. 5. Eccles. 8. 5.He that keepes the Commandement, shall know no evill thing, and the heart of the wise shall know the time, and the Iudgement; for to every purpose there is a time and a Iudgement. You see, though it be very hard to finde, and a man knows it not of himselfe, nor can any tell him, yet this promise is made, he that keepes the Commandement, and the heart of the wise, that is, the godly man, he shall know the time, and the Iudgement.
Beloved, it is a sure rule; If we be obedient to Christ as a King, we shall finde him to be to vsus as a Prophet; If you will resigne vp your selues to keepe his Commandements, that propheticall office of his, (which is to guide vsus in the way,) he will performe to vsus. So I take that place to be vnderstood, Act. 2.Act. 2. I will powre out my spirit vponupon all flesh, and your young men shall see visions, and your olde men shall dreame dreames, &c. It begun to be fulfilled in that extraordinary gift of Prophesie that was powred vponupon the Apostles; but yet, sayth he, I will powre it vponupon all flesh; that is, it shall be such a spirit, as shall teach you to see those mysteries that were hid from the beginning of the world, and such a spirit, as shall guide you, and direct you, it shall teach you what you ought to doe, what way you ought to choose. This, I say, the Lord will doe, if we walke in his wayes.
Beloved, if we will be stepping out of his wayes, we shall get many knockes, and many fals too, many troubles, many afflictions shall sticke by vsus, while we liue. You know the Children of Israell went not a foote, but as they were guided by the Cloud.
Iacob, in his Iourney would neither goe to La…an without warrant, nor come from him without it. David, in all that he did, he asked counsell of the Lord; shall I stay in such a Cittie, or shall I not stay? Shall I goe vp to warre to such a place, or shall I not goe? (As I said before,) shall I goe vp to Hebron, or shall I not goe at this time? This walking in the wayes of God, is that which the promise is made vntounto. You shall finde Psal. 25. 12.Psal. 25. 12. What man is he that feares the Lord? Him will he teach the way that he shall choose: As the promise is made to trusting in him; for then he will direct him in his wayes; So, what man is he that feares the Lord, and keepes his Commandements? Him will he teach the wayes that he should choose. And this is the first direction. The first cause why men misse, is, Inabilitie to discerne the time, and the season; therefore let them take this Course, and God will reveale it to them.
A second Cause why men misse of these times,2. Cause. that God hath allotted to every action,Of missing the time. & purpose, is, some passion, and distemper, to which they are subject; for passion, causeth indiscretion, in the ordinary course of things; you see, passion makes a man misse of his time, it makes a man doe things vnseasonablie; whereas were the heart quiet, the judgement would be cleare too, to see what were fit and what vnfit.
As it is in the common Converse with men; So it is in these great actions, to choose the time that God hath allotted to every action, and purpos…. If there be any carnall, worldly, sinfull distemper in the heart, you are apt to misse of the time; for every passion and distemper is like drunkennesse, it casts a man asleepe. Now, he that obserues the times, must watch, and watch diligently, and a man that is distempered, is not fit to watch, and to obserue. And therefore Christ …ayth Luk. 21. 34.Luk. 21. 34. Take heede that your hearts be not over charged with surfeiting and drunkennes, and th… cares of this world, least that day come vponupon you … vnawares: As if he should say; The reason why you misse of the times, why that great day comes vponupon you vnawares, why you doe not that dutie as you ought within the compasse of the time that God hath appointed; it comes from hence, some excesse in the vse of lawfull Comforts: So you hauehave two Causes given there,
Either, when men inebriate themselues too much with the present Comforts of this world, when they ex…eede in them, when they take more then they ought, though the things in themselues be lawfull.
Or secondly; They take so much care for worldly things, that it breeds a distemper in them; that is, it distracts their mindes; for by that a man may know when his cares are inordinate, when they breede distractions in the mind; as we see in Martha; Christ found not fault, because shee was carefull to provide; but because her care went to farre, that it troubled her, that she could not attend vponupon spirituall duties, there was the fault, Marthaes thoughts were troubled about many things, when such distempers grow on vsus, it causeth vsus to misse▪ the time.
My Beloved, if we would then keepe our times; If we would know the times allotted vsus, take h…ed of excesse; Take heede we affect not too much outward comforts, that our hearts be not too much set vponupon any outward blessings, be it what it will be.
Take heede againe, that we take not too much …re for any thing, that we minde not too intentiuely worldly businesses, they will cause vsus to misse our times. This is the second Cause.
Thirdly, to doe impertinent things, is that which causeth men to misse the time that is allotted to every purpose, and to every busines. When a man is occupied about things that he ought not, he misseth doing of those businesses that he ought to doe. Therefore 1 Cor. 7. 1 Cor. 7.The Apostle giues this Rule, sayth he, whatsoever you hauehave to doe, if you be to buy, doe it as if you bought not, if you be to marrie, doe it as if you did not: And generally vse this world as if you vsed it not: That is, All the actions belonging to this world, be not too much occupied about such impertinent things as they be. Impertinent things to the maine businesse for which you came into the world, for I would hauehave you, sayth he, without care; for he that is vnmarried cares for the things of the Lord, and I would hauehave you cleaue to the Lord without separation. The meaning is this; The reason why men misse their times that God hath appointed them, is, because men are too intent vponupon impertinent things, which interrupts their care to serue the LORD. And therefore we are to passe by them, and not to put our full intention to every worldly busines, but reserue the maine intention of our thoughts for the things of the spirit, for not to take care over…much for them is that which will make vsus carefull to doe things in their time.
The next impediment is selfe-Confidence;4. Cause. when a man trusts himselfe, and will be his owne Counsellour: And therefore the way to hit of a right time, is, to take Counsell with others; In the multitude of Counsellours there is peace.
Lastly;5. Cause. The cause of the missing of the time, is, negligence, when men are idle, slacke, and indiligent in doing those things that belong to them, that is the Cause of missing their time. And therefore you hauehave that Counsell in the words next before the text (since the time is short, there is but a day for you to worke in, and the night comes when no man can worke,) that is, in the graue, there is neither worke nor invention, &. And therefore doe with all thy might that which thou hast to doe. The doing what we hauehave to doe with all our might, and with all our diligence, is that which quickens vsus, and keepes our hearts in a holy preparation to take the times, and not to over-slippe and over… passe them. These things I should hauehave inlarged, but I had rather shorten them thus, then hold you longer, &c.
FINIS.
End of the text · John Preston, The New Covenant (1629)