Exposition of Colossians, Sermons · Chapter 4 · Verse 5
VER. 5. Walke wiſely toward them that are without, and redeeme the time.
The Apoſtle in this verſe proceedes to his ſecond generall exhortation, wherein hee exhorts the Coloſſians to carry themſelues wiſely toward them that are without, and this he doth generally in this verſe, that they carry themſelues wiſely in all things, and then that they carrie themſelues wiſely in one particular, (namely) in the wiſe vſage of their ſpeech, verſe 6.
His generall exhortation in this verſe is firſt propounded.
Walke wiſely towards them that are without.
And then, more particularly declared, how they may ſo doe in the laſt words (namely) By redeeming the time.
(And redeeme the time.) Firſt therefore of the generall exhortation, (Walke wiſely toward them that are without.)
Interpretation.(Walke) That is, liue, carry your ſelues in life and conuerſation, both in your words and deeds; the word (Walke) is often ſo vſed in the Scripture. (Wiſely) or as the word is (in wiſdome, or with wiſedome) the meaning is, with good diſcretion, with religious heede, and circumſpection, as the Apoſtle ſaith, Epheſ. 5.15. Take heede that yee walke cicumſpectly, not as fooles, but as wiſe.
Chriſtian diſcretion, what it is.Now Chriſtian diſcretion, and an holy warineſſe is vſed in life and conuerſation, when in eueryevery thing, ſaid, or done, there is regard had of the end of the ſpeach, or action, that the word or deed, be to the glory of God, and the good of others, and that it be without giuing aduantage of iuſt exception againſt it, or any iuſt cauſe of offence; that is (indeede) true Chriſtian wiſdome in life and conuerſation: (toward them) that is, among them, or hauing any dealing with them (that are without) by thoſe that are without, we are to vnderſtand all vnbeleeuers, all that are out of the Church, or without Chriſt, as Epheſ. 2.12. Whether ſuch as hauehave not heard of Chriſt, as Infidels and Pagans, or ſuch as hauehave heard the doctrine of the Goſpell, and yet hauehave not receiued it, but ſtill continue in their naturall hardneſſe, and vnbeleefe.
Thus then are we to conceiue theſe words, Walke wiſely toward them that are without. As if the Apoſtle had ſaid.
Carrie your ſelues in life and conuerſation, both in your words, and deedes, with Christian wiſwiſdome and diſcretion, with an holy warineſſe, and circumſpection, looke that in eueryevery thing, ſaid, or done by you, there bee regard had of a right ende, euen Gods glory, and the good of others, and let your behauiour bee without iuſt cauſe of exception, or offence to them that are vnbeleeuers, of what ſort ſoeuer they be, you liuing among them, as neceſſitie requires, or hauing buſin…ſſes and dealings with them.
The dutie heere laid before vsus, comes to bee conſidered in the firſt place.
And it may thus be conceiued.
That true beleeuers, ſuch as truely profeſſe the Goſpell, Doctr. 1 are to carry themſelues wiſely, with good diſcretion,True beleeuers muſt bee wiſe in their behauiour & dealings with the wicked & vnbeleeuers, and take heed that they giuegive them no iuſt cauſe of exception or offence. with warineſſe, and circumſpection, euen toward them that are without, in their walking among the wicked, and vnbeleeuers, and in their dealings with them, they muſt hauehave a wiſe regard of their behauiour, they muſt looke that eueryevery thing, ſaid, or done by them, be to Gods glory, and (if it be poſſible) a meanes to worke good vponupon the wicked, and that it be without iuſt cauſe of exception, and offence, I ſay, without iuſt cauſe of exception, and offence; for many times the wicked take exception againſt the holie religious and godly behauiour of true beleeuers, and are offended at it, 1 Pet. 4.4. And as the Prophet ſaith, Hoſea 14.10. The wicked ſtumble, and fall in the waies of God; but that is offence taken, not giuen. True beleeuers, and profeſſors of the Goſpell muſt be wiſe in their behauiour, and take heede they giuegive not any iuſt cauſe of exception, or offence, and that not onelyonly to their weake brethren, but euen to the wicked and vnbeleeuing. And hence it is, that the Apoſtle doth exhort vsus, Rom. 12.17. To procure things honeſt in the ſight of all men (that is) wordes and deeds, not onelyonly lawfull, and agreeable to the rule of honeſty, and goodnes, & the will of God reuealed in his word, but ſuch alſo as giuegive no iuſt offence to any, as the Apoſtle ſaith, 1. Cor. 10.32. GiueGive none offence, neither to the Iewes, nor to the Grecians, nor to the Church of God: neither to the Church, nor to thoſe that are without the Church, 1. Theſſ. 4.11.12. the Apoſtle exhorted them of that Church, that they ſhould ſtudy to be quiet, and to meddle with their owne buſineſſe, and to worke with their owne hands; to this ende, that they might behaue themſelues honeſtly, (or as the word ſignifieth) decently towards them that are without, euen in the ſight of vnbeleeuers.
Wee ſee then there ought to be a Chriſtian wiſdome, a godly warineſſe, and circumſpection in ſuch as are true beleeuers, that in their behauiour among the wicked, they giuegive them no iuſt aduantage, either to except againſt, or to be offended with any thing, ſaid, or done by them.
And the reaſon of this duty is this.
The life and behauiour of true beleeuers, ought to bee a viſible confutation of the manners of the wicked, that when they looke vponupon it, they may bee checked and reproued, thereby made to ſee how they ought to behaue themſelues, and may glorifie God in the day of the viſitation, 1. Pet. 2.12. And therefore it ought to be far from being like to the wicked life of vnbeleeuers, in any reſpect, that ſo it may giuegive them no iuſt cauſe of exception, and of ſtumbling at it.
Vſe. Now then, to applie this, I may ſay to many profeſſors in this caſe,Many profeſſors of the Goſpell iuſtly taxed for behauing themſelues vnwiſelie in the ſight of the wicked and prophane as the Apoſtle ſaid to the Corinthians, 1 Cor. 6.7. There is vtterly a fault among you. There is in many profeſſors of the Goſpel too great a yeelding to their own corrupt affections, ſome that make profeſſion of the Goſpell, carrie themſelues not as wiſe, but as fooles, in the ſight of the wicked, and vngodly, and as Michal ſaid to Dauid 2 Sam. 6.20. they vncouer themſelues in the eies of carnall minded men, as a foole vncouers himſelfe, they ſhew themſelues enuious, couetous, ſelfe-conceited, contentious one with another, cenſorious and ſuch like, euen in the ſight of the wicked, that they are able iuſtlie to taxe them with theſe and the like faults.
Oh remember thou haſt taken on thee the profeſſion of the Goſpell, and wouldeſt beare the name of a true Chriſtian, thou muſt walke wiſely euen towards them that are without; in thy whole carriage in thy words and deedes, thou muſt hauehave regard to the right ende, Gods glory, and the good of others, and thou muſt take heede thou giuegive no iuſt cauſe of exception or offence, by any thing thou ſaieſt, or doeſt, no not to the wicked, and vnbeleeuing; yea, thou muſt be ſo wiſe in thy carriage, and thy behauiour among them,Note. as that ſometimes thou muſt forbeare the doing of ſome lawfull thing ſo farre as may ſtand with the keeping of faith and a good conſcience; if ſo be, thou in thy Chriſtian wiſdome and diſcretion perceiue, that the doing of it will hinder ſome great good that may otherwiſe be done.
We hauehave example of this in Paul, Acts 19.10. Hee was full two yeeres in Epheſus an Idolatrous Citie, and ſaw their Idolatrous worſhip of Diana, yet all that while hee kept ſilence, and ſpake not a word in particular againſt Diana, as he might hauehave done, onelyonly in generall termes hee ſaid, as it is in the ſpeach of Demetrius verſe 26. That they were no gods which were made with hands. And this did Paul forbeare to doe, that hee might doe ſome good in that Citie by preaching of the Goſpell, which could not hauehave beene ſuffered if he had ſpoken againſt Diana in particular.
And thus muſt thou that art a true profeſſour of the Goſpell doe ſometimes, and let it neuer bee iuſtly ſaid of thee, that wouldeſt carrie the name of a true Chriſtian,3. Things are to be conſidered, ſeruing, to ſtirre vp true profeſſors of the Goſpell to carrie themſelues wiſely in the ſight of the wicked. that thou art as couetous, as vnquiet, once angrie, as hard to be appeaſed, as mercileſſe, as ready to catch, as idle, as cenſorious, and iudgeing, as thoſe that make no profeſſion at all, let none of theſe things, or the like, bee truely affirmed of thee, let not the wicked bee able iuſtly to charge them vponupon thee.
And to that end conſider.
Firſt, that if thou carrie thy ſelfe ſo vnwiſely, and ſo without Chriſtian diſcretion, as thou giueſt iuſt cauſe of exception, or offence, thou doſt expoſe thy ſelfe to the malice of the wicked, and (as it were) incloſe thy ſelfe within their hands, and if the wicked bee ſo bold, as that they will aſſault the names of the harmeleſſe, with obtrectations, and ſlanders, how will they inſult ouer thee, hauing iuſt aduantage againſt thee?
Againe, conſider that by thy euill and vnwiſe behauiour in the ſight of the wicked, thou doſt not onelyonly expoſe thy ſelfe to contempt, but euen the Goſpell it ſelfe, which thou doſt profeſſe, to ſcorne and reproach; and through thy vnwiſe behauiour the name of God is blaſphemed, and theſe among the wicked, of whom there remained any hope, are caſt further of, and left without all hope to be recouered. Thus ſpeakes the Lord by his Prophet Ezekiel 36.20. and the Apoſtle cites it, Rom. 2.24.
And remember further, that thou bearing the name of a true Chriſtian, by thy godly, wiſe, and warie conuerſation among the wicked, God is glorified, 1 Pet. 2.12. the doctrine of God our Sauiour is adorned, Tit. 2.10. and many times vnbeleeuers are wrought vponupon, and wonne as the Apoſtle ſaith in one particular; Let wiues bee ſubiect to their husbands, that euen they which obey not the word, may bee wonne by the conuerſation of the wiues. Oh then, thou that doſt, or wouldeſt carry the name of a true Chriſtian, bee thou carefull to walke wiſely toward them that are without, let thy words and deeds be ordered by Chriſtian wiſdome, in all thy ſpeaches, and actious, hauehave an eie to Gods glory, and the good of others, and take thou diligent heed, that nothing be ſaid, or done by thee, that may giuegive iuſt aduantage to the wicked to ſpeak euill of thee, and to throw diſgrace vponupon thy holy profeſſion.
In the next place, wee are to marke, that the Apoſtle ſaith not, Walke wiſely with them, but toward them that are without; it is one thing to walke with vnbeleeuers, and another to walke toward them, there is great difference betweene theſe two: to walke with anie, is to walke as they do,Note. & to hold on the ſame kind & courſe of life that they doe, but to walke toward others, is to liue among them, and as occaſion is offered, to hauehave buſineſſe and dealing with them.
Hence then we may gather thus much.
That howſoeuer we are not to walke with the wicked, Doctr. 2 wee are not to doe as they doe, nor to follow their trade and manner of life, yet wee may liue among them, and hauehave buſineſſe, trading and dealing with them, as occaſion is offered, howſoeuer, wee are to eſchew the corruptions and bad manners of the wicked, yet wee are not altogether to auoyd all manner of dealing with them,Though we are to eſchew the corruptions and bad manners of the wicked, yet we are not to auoyd all m…nner of deal…ng with them. the Apoſtle hath taught vsus, Phillip. 2.15. that wee are to liue blameleſſe and pure, and the ſonnes of God without rebuke, but where? apart from all wicked and vngodly men? no, in the midſt of a naughty and crooked nation, among whom we ought to ſhine as lights, and that in the world, euen in the throng of wicked men, and vnbeleeuers. The Lord will hauehave his children to liue among the wicked, as Lot did in Sodome.
Reaſons why the Lord will hauehave his children liue among the wicked.Firſt that they may ſpend their time, their ſtrength, and all their abilities of body and mind, for the common good of all, as the Apoſtle ſaith, 1. Pet. 4.10. let eueryevery man as he hath receiued the gift, miniſter the ſame to another, as good diſpoſers, of the manifold grace of God.
Secondly, for the exerciſe of their faith, their wiſdome, and other graces that are in them, and for the triall of their ſtrength in ſtriuing againſt ſinne, that their faith and other graces may bee exerciſed, and that they may bee tried what is in them, whether they will cleaue to the Lord with a perfect heart, or bee carried aſide with the corruption of the worlde, for that is indeede true reſiſtance of ſinne, and victorie ouer it moſt victorious, when wee conflicting and grappling with manie occaſions and allurements to it, ſtriue againſt it, and ouercome it, and he is truelie good, who is good among ſuch as bee euill, if Ioſeph had not beene tempted to folly by his Miſtreſſe, his chaſtity had not beene ſo great and glorious.
The Lord therefore will hauehave vsus liue in the world, among the wicked of the world, in the middeſt of manie meanes and prouocations to euill, that the ſtrength of Gods grace that is in vsus, may bee knowen, and this doctrine might bee applied to ſhew the error of ſome of ancient time, Vſe. and of ſome of our time, who refuſe to liue in any fellowſhippe with notorious ſinnefull men,Some briefly taxed, who refuſe to liue in anie fellowſhip with notorious ſinnefull men. and I might heereby ſhew the errour of the Monkes and Votaries among the Papiſts, who thinke it a ſtate of perfection to liue like droanes fatting themſelues in a cloyſter, apart from all ſocietie of men, but I rather chuſe to ſhew the limitation of this truth that it bee not miſconceiued of vsus, and touching the limits of it, know wee that it is thus confined.
We may liue among the wicked, only as we ſtand in ſome relation with them,The Godly may liue among the wicked only as they ſtand in ſome relation with them & as we are conioyned with them by ſome bond of nature, of office, of place or habitation, for the corruption of men muſt not driue vsus from our ſtation and from performance of Chriſtian duties that concerne vsus in our places and callings, as the Lord hath called euerie one,Note. ſo let him walke, 1. Cor. 7.17.
And againe, wee may hauehave dealing with the wicked, onelyonly as iuſt occaſion is offered,The Godly may hauehave dealings with the wicked onelyonly as iuſt occaſion is offered. we may not hand ouer head, liue with all ſort of wicked perſons, and careleſly thruſt our ſelues into anie wicked companie, and thinke as the fooliſh Familiſts doe, or as Drunkards and Epicures doe, that it is no matter into what companie wee come, we hauehave no warrant for that: And there is great danger in ſo doing, there is no diſeaſe ſo contagious, nor ſickeneſſe ſo infectious, as is the ill behauior of the wicked, if we ſort our ſelues with them, and there is no age, ſexe or complexion, ſo apt to catch and take a diſeaſe from another, as are the beſt of Gods children, to take hurt by the companie of wicked perſons, and therefore wee are not to liue among them, but according to the limite of our owne particular places and callings, nor to hauehave dealings with them, but as iuſt occaſion ſhall be offered vntounto vsus.
In the laſt place it is not to be omitted, that thoſe who hauehave not heard, or not receiued the Goſpell, are heere ſaid to be without, wherein the Church is compared to Gods Kingdome, Citie or Houſe, true beleeuers to the ſubiects, citizens and houſhold of God, and vnbeleeuers to ſtrangers, and ſuch as hauehave no part nor portion amonge them.
Here then appeares the wretched and curſed condition Doctr. 3 of wicked men and vnbeleeuers,Wicked men and vnbeleeuers are in a moſt miſerable ſtate and condition. they are diſioyned from God, the fountaine of all true happineſſe and comfort, they hauehave no fellowſhip with God, or the people of God, Epheſ. 2.12. they are without Chriſt, and are aliants from the common-wealth of Iſrael, and ſtrangers from the couenants of promiſe, and hauehave no hope, and are without God in the world. Yea wicked perſons ſuch as beleeue not ſo long as they continue in that ſtate ſtand ſubiect to the whole wrath of God, Vſe. oh that they had hearts to conſider their fearefull condition,Wicked perſons are to conſider their fearefull condition, and to haſten out of it as ſoone as poſſibly they may. thou that art a drunkard, a ſwearer, a prophane perſon, conſider thy curſed ſtate, as yet thou art ſeuered from Gods comfortable preſence, thou art ſhut out from all benefit of Gods promiſes of life and ſaluation, thou haſt no part nor title to the bleſſings of God, belonging to the Saints of God, and that is a beginning of helliſh torment, for finall ſeparation from God, and an apprehenſion of his wrath is hell it ſelfe.
Now ſuch is the caſe of all men, that doe not yet truely beleeue in Chriſt, and ſuch are they that liue in the practiſe of any knowen ſinne, yea thinke on it, thou that art a wicked man, and an vnbeleeuer, thou art ſo farre diſioyned from God by thy ſinne, as there is greater enmitie, and contrarietie betweene God and thee, then betweene fire and water, light and darkeneſſe, and if God be againſt thee, then who can ſtand for thee? nay God being thine enemie, all the iudgements of God attend thee, all the creatures of God are armed againſt thee, and thou lieſt open to eternall woe and miſerie: Oh then enter into a ſeſerious conſideration of thy miſerable ſtate and condition, and pray to the Lord, that by the light of his worde, and power of his ſpirit, thine eies may be open to ſee that miſerie, and ſeeing it maiſt be humbled for it, and haſten out of it, and neuer reſt till thou be ſure thou doeſt truely beleeue in Ieſus Chriſt, and then without queſtion thou ſhalt be in Gods fauour, and be one of his owne houſe and family,The happie condition of ſuch as truely beleeue in Ieſus Chriſt. and hauehave communion and fellowſhip with God, and with the Saints of God, and that is a moſt bleſſed ſtate and condition, thou ſhalt then hauehave peace with God, with thine owne conſcience, with all the faithfull, yea with all the creatures in the world.
The ſtones of the field ſhall be in league with thee, and the beaſts of the field ſhall be at peace with thee, Iob. 5.23. thou ſhalt hauehave acceſſe to the throne of grace with boldnes, and come into Gods houſe with ioy & gladnes, thou ſhalt hauehave title to all the bleſſings of Gods Saints in this life, and right to eternall happineſſe in the life to come.
Labour therefore for this aboue all things, and count all things loſſe in reſpect of this, that thou maiſt winne Chriſt, and be found in him and by him bee conioyned with God, and the Church of God, and bee partaker of all the comforts and bleſſings that belong to Gods Saints.
Now to the laſt words of this verſe.
(And redeeme the time) the Apoſtle hauing required of the Coloſſians by way of exhortation, generallie; that they ſhould walke wiſely toward thoſe that are without, in theſe wordes (redeeme the time) he ſhewes how they may ſo do, & wherin eſpecially ſtandeth their godly, wiſe, diſcreete and wary walking towards them that are without namely in or by redeeming the time, for theſe words (redeeme the time) are not (as they may ſeeme) a diſtinct precept, or an exhortation by it ſelfe, but are to bee conceiued as expreſſing the manner of wiſe walking toward them that are without, the originall text ſhewes it plainly, for thus runne the words, walke wiſelie toward them that are without redeeming the time.
The word heere tranſlated (time) properly ſignifieth opportunitie or preſent occaſion, that preſent fit time,Interpretation. wherein anie thing to bee done, may bee done fitly and happily, and it is heere to bee vnderſtood with relation to the good that may bee done, euen for that fit opportunity, and fit occaſion offered of well doing, and the word (redeeme) in the proper and naturall ſignification of it, ſignifies to buy ſome thing backe againe, and it is heere vſed metaphorically by way of ſimilitude, it is taken from the cuſtome and practiſe of wiſe Marchants, or Tradeſmen, who vſe to buy their commodities while fit time of buying ſerues, and while the market holds, and hauing (happily) had great loſſes, or formerly ſpent their time idlely or vnthriftily, doe afterwards ſeeke to redeeme, and (as it were) to buy backe againe the time that is paſt, not that they are able to call backe againe any one minute of time paſt, that is impoſſible, but by their moſt carefull and diligent imploying of the preſent fit time of gaining, that is offered to them, by vſing in that opportunitie more then ordinarie diligence, for recoueuering of their loſſes, euen then breaking of their ſleepe, and abridging themſelues of lawfull refreſhing and delights, they doe as much buſineſſe in that ſame time, as they might hauehave done both in that, and in the time formerly miſpent, if they vſed onelyonly ordinarie diligence; and ſo to redeeme that opportunitie and fitte occaſion offered of dooing good, and of well doing.
Signifieth two things.
Firſt, to obſerue, take, and vſe it being offered, and not to let it ſlip, and paſſe away without vſing of it.
And ſecondly, to vſe it with more then ordinary diligence, yea, to vſe it with loſſe of our owne pleaſures and profits.
Thus then wee are to conceiue theſe words, as if the Apoſtle had ſaid to the Coloſſians.
Obſerue, take and vſe the opportunity, and fit occaſion of well doing, when it is offered, yea, vſe it with more then ordinarie diligence, euen with loſſe of your owne pleaſures profits.
Now heere firſt in that the Apoſtle ſaith, walke wiſely to them that are without ſubioyning (as ſhewing the manner how they may ſo doe) (redeeme the time) or (redeeming the time) I might hence note thus much. That we ſhew our ſelues wiſe Chriſtians, ſuch as carry our ſelues wiſely among them that are without, if ſo be we omit no opportunitie of well doing, but on that I will not ſtand, but rather on a poſitiue point, the dutie hence offered, namely this.
Doctr. 4 That the time and oportunitie of doing good, both in reſpect of our ſelues and others,The time and oportunity of doing good both in reſpect of our ſelues and others, is to bee taken and vſed when it is offered. is not to be neglected, and let paſſe, when it is offered, we are to obſerue the time and oportunitie of doing good, and to take it, and vſe it, when it is offred vntounto vsus, when we hauehave oportunity for the practiſe of the duties of piety, or for the doing of any good, we may not foreſlow it, and let it ſlip awaie from vsus, and this hath our Sauiour taught vsus plainely, Ioh. 12.35. where he ſaith, yet a little while is the light with you, walk while ye hauehave light, leaſt the darkeneſſe come vponupon you, for he that walketh in the darke knoweth not whether he goeth, as if hee had ſayd, you hauehave now oportunity, and fit time to walke as ye ought, hauing light to direct you, look that you vſe it, while you hauehave it, and let it not paſſe away from you, leaſt that being gone, and darkeneſſe comming on you, you know not then whither ye go, Gal. 6.10. ſaith the Apoſtle, while wee hauehave time let vsus doe good vntounto all men.
Let vsus not ſuffer any good occaſion of doing good to others, ſlippe away from vsus, but let vsus take holde of it, while it is offered, and ſo in one particular the holy Ghoſt bids vsus, Heb. 3.13. exhort one another while it is called to day, and to theſe I might adde many other teſtimonies, for the proofe of this point, Ierem. 8.7. the Lord complained of his people, that they did not obſerue and vſe the time of grace and mercy, for the amendment of their liues when it was offered vntounto them yea, in that reſpect he preferres the verie bruit beaſts before them (ſaith he) euen the Storke in the aire knoweth her appoynted times, and the Turtle, and the Crane, and the Swallow, obſerue the time of their comming, but my people knoweth not the iudgement of the Lord, they obſerue not, neither vſe the time of grace and mercy for the amendment of their liues ſo that wee ſee by plaine euidence of Scripture, that we are not to neglect and let paſſe the opportunitie offered vntounto vsus, for the exerciſe of pietie, or for the doing of any good whatſoeuer, the reaſon and ground of this is.
Becauſe indeede, Reaſon as the Lord in his eternall counſell hath ordained things to bee done, ſo hath hee appoynted the oportunity and time wherein each thing ſhould bee done; wee are therefore to obſerue, and to take, and vſe that time and that opportunity of doing good, either in reſpect of our ſelues or others, which the Lord doth vouchſafe and offer to vsus, and that wee may rightly conceiue this point, and draw it to ſome profitable vſe.
We muſt learne and marke a difference of good things that are to bee done by vsus,A difference of good things that are to bee done by vsus is to be obſerued ſome are ſuch good things as reach not to all times of this life, ſuch as are not to bee done at all times, but are limited to ſome particular time and are to bee done in ſome particular time and ſeaſon as hearing and reading the word of GOD, and reading other good bookes, conference, ſet and ſolemne prayer, giueinge good councell, admonition, reproofe, giuinge almes and the like.
Though theſe be good thinges, that we are to doe, yet the doing of them, is not bound to all times, and ſo the oportuni…ie of doing theſe thinges, and the like: only then when the Lord doth vouchſafe vsus meanes, and abillitie, and juſt occaſion in reſpect of time, place, perſon, and other circumſtances. Other good thing… there be that we are bound to doe, which extend and reach ouer the whole life, and are to be continuall acts, to be performed in eueryevery part, and time of our liues. From the doing of which, no part of our life is exempted: as (namely) the excerciſe of faith, and repentance, of amendment of our liues, of workinge out our owne ſaluation, with feare and tremblinge, of ſeekeinge reconciliation, with GOD, yea though wee hauehave aſſurance of ſaluation.
And the oportunitie of doing theſe and the like things, is eueryevery inſtant and preſent time, euen euerie moment of our liues, is the oportunitie giuen vsus for the amendment and reformation of our liues, yet more ſpeciall oportunitie vouchſafed vntounto vsus, for the doinge of theſe thinges: For our turning to God, for our ſeekinge reconciliation with God, and the like: is that time of the Lords gracious viſitation, as our Sauiour calls it. Luke 19.44 That acceptable time, and that day of ſaluation, as the Apoſtle calls it. 2. Cor. 6.2. (that is) that time wherein the Lord doth offer vsus merciemercy in the miniſtrie of his word, wherein he ſtands at the dore of our hearts, & knocks by the ſound of his word outwardly, and by the motions of his ſpirit inwardly, ſhewing vsus our ſinnes, and moouinge vsus to repentance, yea that time wherein the Lord calls vsus to repentance by his mercies, by his judgements, by his patience, and longe ſufferance: thus then wee are to conceiue the doctrine now laid before vsus.
Wee are to obſerue the oportunity and fit time of doing good and to take that oportunitie when it is offered vntounto vsus, (that is) we are to obſerue and marke when the Lord doth vouchſafe vsus meanes to doe good, and iuſt occaſion in regard of time, place, perſon, &c. for the doing of any good thing that is limited to ſome particular time, and to take that opportunity when it is offered, and to vſe it, and not to let it ſlip, and wee are to obſerue eueryevery part and time of our life, as fit for repentance, and amendement of our liues; but eſpecially, the time of the Lords gracious viſitation of vsus, by the Miniſtie of the word, and when the Lord calles vsus to repentance by mercies, or by iudgements, and to take hold of that opportunitie, and to vſe it, and not to ſuffer it to paſſe away from vsus.
And now to come a little nearer to our ſelues, Vſe. I may ſay to vsus, as the Apoſtle did in that, 2 Cor. 6.2.We are to obſerue the Lords gracious viſitation of vsus by the m…niſtrie and preaching of the Goſpell and to make vſe of it for our good while it is offered. Behold now the accepted time, behold now the day of ſaluation: the Lord hath a long time, and doth ſtill vouchſafe to viſit vsus with his word and Goſpell, and hath ſeconded the ſame both with his mercies, and his iudgments. This then is that opportunitie, this is that fit time of repentance, and of turning from our ſinnes to God, in amendment of our liues, and of doing good to our ſelues. Let vsus take notice of it, and obſerue it, yea, let eueryevery one of vsus in particular obſerue it; doe thou obſerue, and take hold of this oportunity of the good of thy ſoule while it is offered, thou knoweſt not how ſoone it may be taken from thee.2 Mot…ues to ſtirre vsus vp to obſerue the time of the Lords gracious viſitation of vsus by the pre…chi…g of his Goſpell, and to make vſe of it while we hauehave it.
Firſt, if Chriſt now knocke at the doore of thine heart, by the preaching of the Goſpell, and by his mercies and iudgements, and thou deferre to open vntounto him, and to let him in, and let ſlip the opportunitie of turning from thy ſinnes to God, in amendement of thy life; happily heereafter thou maieſt pine away with a deſire of hauing him, and yet not finde him, nor any place to repentance; remember that exhortation of the Prophet, Iſai. 55 6 Seeke yee the Lord while hee may bee found, and call yee vponupon him while he is neare. There will come a time wherein the Lord will not be found; yea, a time will come which hee threatneth, Prouerb. 1.26. When ſuch as now regard not, but deſpiſe his calling vntounto them, ſhall crie to him in their miſerie, and hee will not heare them, but laugh at their deſtruction: which is a fearefull ſentence, as one ſaith, the Lords laughter is more to bee feared then his anger; therefore take heede, thou let not ſlip that opportunity of doing good to thine owne ſoule that is yet offered vntounto thee.
Againe, conſider the wiſdome of men in matters of the world; the Seafaring man he obſerues the winde, and the weather, and takes the opportunity of the time; the Traueller he takes the day before him and trauels whiles it light, the Smith he ſtrikes the iron while it is hot, when it it is cold, it is to late to ſtrike; yea eueryevery man of yeeres and diſcretion, will conſider the oportunitie offered for the well-doing of his buſineſſe, and hee will condemne himſelfe if he let it ſlip; and wilt thou then be more careleſſe in Spirituall matters, and more abſurdly fooliſh in things concerning thine owne euerlaſting good? Oh conſider thou the opportunity that is offered to thee for the good of thy ſoule; obſerue thou the fit time of well-doing, which the Lord doth vouchſafe thee, and when the Lord doth vouchſafe thee the benefit of his word, and many mercies, both common to thee with others, and peculiar to thy ſelfe, and he ſends his iudgements to warne both thee and others: know thou, that that is thy oportunitie of turning from thy ſinnes, and amendement of thy life, obſerue it, take hold of it, let it not ſlippe from thee, but vſe it ſo, as it may bee for Gods glory, and the comfort of thine owne ſoule.
From theſe words (redeeming the time) vnderſtood as before they were expounded; we are further taught thus much.
Doct. 5 That in vſing the oportunity of well-doing, wee are to be likewiſe Marchants or Tradeſmen. A wiſe Marchant or Tradeſman hauing heeretofore loſt time of gaining,In vſing the oportunity of wel doing we muſt bee likewiſe Marchāts or tradeſmen, we muſt gaine the time formerly loſt by our negligence, by double diligence. he will (as it were) buie it backe againe, by his more then ordinarie diligence, when time ſerues him againe; ſo muſt wee doe in reſpect of the oportunitie and time of well-doing offered vntounto vsus, wee muſt gaine the time wee hauehave formerly loſt by negligence, with double diligence; yea, we muſt redeeme it with loſſe of our eaſe, our pleaſures, and our profits, 1 Pet. 4 3. It is ſufficient (ſaith the Apoſtle) for vsus that wee hauehave ſpent the time paſt of the life after the luſt of the Gentiles, walking in wantonneſſe, luſts, drunkenneſſe, in gluttonies, drinkings, and in abominable idolatries.
We are to conſider our former miſpent time, and not to miſpend any more, but rather to gaine and recouer that which hath beene loſt with future diligence in well-doing. Pſalm, 119.32. Dauid ſaith, I will runne the way of thy Commandements, when thou ſhalt enlarge mine heart: where we ſee Dauid promiſeth that his heart beeing ſet at liberty, being ſet free by grace from the bondage and dominion of his own natural corruption, he would not walke and keepe an ordinarie pace in the waies of Gods Commandements, but he would runne in them, hee would make more then ordinarie ſpeed in well-doing, and ſo redeeme the time formerly loſt. Thus muſt eueryevery one whoſe heart is ſet free from the bondage of ſinne, Ʋſe. if thou perſwade thy ſelfe, the Lord hath wrought in thee by his ſpirit, and ſet thee free from the dominion and power of thy naturall corruption, thou muſt runne the waies of Gods Commandements, thou muſt gaine time of well-doing with double diligence; it muſt be farre from thee to ſpend thy time in trifles, and paſtime, and after the manner of the world,It muſt be far from true beleeuers to ſpend their time in trifles, and after the manner of the world, they muſt vſe more then ordinary diligence in doing good things. in vaine delights to driue away dumpes, though indeed lawfull recreation may bee vſed, if it bee vſed lawfully, and at times meet and conuenient, to make vsus more fit for the good duties, yet thou muſt take heede thy heart be not entangled with the pleaſures of this life, remember thou, that time well paſſed, is the beſt paſtime, and thou that art a true beleeuer,Note. and ſet free from the power of ſinne, thou muſt vſe more then ordinarie diligence in doing of good things, thou muſt not content thy ſelfe to heare the word, to pray or to doe other good things, as meere naturall men vſe to doe them (that is) ſo as may ſtand with their credit in the world, with their eaſe and worldly profit; if hearing of a Sermon croſſe their worldlie commodity, they will none of that, thou muſt not ſo doe; no, no, thou muſt redeeme the oportunitie and time of doing good, thou muſt buy it with a price, euen with the loſſe of thine owne eaſe, pleaſure, and profitte.2. Motiues to ſtirre vsus vp to redeeme the time of doing good with the loſſe of our own eaſe, pleaſures, and profits.
And to helpe thee forward, and to ſtirre thee vp to the practiſe of this dutie: conſider with me onelyonly theſe two things.
Firſt, marke what the Apoſtle ſaith, Tit. 2.14. Chriſt gaue himſelfe for vsus, that hee might redeeme vsus from all iniquity, and purge vsus to be a peculiar people vntounto himſelf, zealous of good workes. Whence wee may gather, that if thou be not zealous of good workes, if thou bee not ſtudious and carefull in doing good, if thou vſe not more then ordinarie paines to doe well, and if thou redeeme not time in well-doing, thou canſt hauehave no ſound aſſurance, that thou art redeemed by Chriſt.
Againe, conſider thus much, thou muſt one day come to be accomptant for the ſpending of thy time, and if thou do not number thy daies, and redeeme the time, and ſpend the oportunity of well doing, with more then ordinarie diligence, thou wilt be farre from a good account, and the Lord will iudge thee as an vnthrifty ſeruant that haſt not gained by thy talent: If then, thou wouldeſt hauehave ſound and comfortable aſſurance, that thou art redeemed by Chriſt, and if thou wouldeſt be able to make a good account of the ſpending of thy time before the Iudge of all the world, and hauehave it ſaid to thee as it is, Mat. 25.21. Well done good and faithfull ſeruant, enter thou into thy Maſters ioy, then looke thou redeeme the time of doing good, doe not thou onelyonly obſerue, take, and vſe the opportunity of well-doing, but vſe it with more then ordinary paines, and diligence, euen with loſſe of thine owne eaſe, pleaſure, and profit, and if thou ſo gaine time, no doubt thou ſhalt then bee richly rewarded with gaine and glorie in the day wherein the Lord ſhall come to take account of his ſeruants.