Sermons Preached Upon Sundry Occasions, Sermon 3 – Title page 5
EPHES. 5. 16.
foreign. Redeeming the time.
HOw beautifull are the feet of them that preach the Goſpel of peace, and bring glad tidings of good things! ſaith the Apoſtle, Rom. 10. 15. foreign, the word ſignifies ſeaſonable, opportune, or a word in its houre, and ſuch indeed is beautiful, as apples of gold in pictures of ſilver, ſaith the Wiſeman, Prov. 25. 11. And ſuch will this appear to be, which I preſent you with at this time: whether we conſider our times in general, and take up the Apoſtles argument here, they are evil both in regard of ſin and ſuffering, of errour and profaneneſs, or the place we live in, we ſhall eaſily conclude, none to be more engaged in this duty, then our ſelves (of this more in the progreſs of this diſcourſe); or laſtly, if we conſider that miſpence of time, which (I ſpeak it to your ſhame, and am ſorry that I have this occaſion of ſpeaking to the words) to the diſhonour of God, ſcandal to theſe places of education, ſo ſhamefully abounds amongſt us: ſo that we may complain of many among us now, as Seneca De brevitate vita.did, Pleriſ que ſimul ad temporis jacturam ventum eſt, profuſiſsimi in eo, cujus ſolius honesta eſt avaritia. Time is the onelyonly thing we can innocently be covetous of, & yet there is nothing of which many are more laviſhly and profuſely prodigal. Re omnium pretioſiſsimâ luditur, we trifle with that which is moſt precious, and throw away that which is our greateſt intereſt to redeem, foreign.
The Text is a leſſon of ſpiritual thrift, and good husbandry, and reſolves it ſelf into this plain Doctrine,
It is the concernment and duty of every one to be conſcientious in redeeming Doctrine.his time.
In proſecution of which four things preſent themſelves to our diſcourſe.
Firſt, what it is to redeem the time.
Secondly, why we are to be conſcientious in this.
Thirdly, who are eſpecially concerned in it.
Fourthly, the Improvement and Application.
Firſt, what it is to redeem the time. In the explication of it, I ſhall lead you no further then the expreſſion in the Text, foreign: which is a Metaphor taken from Merchants, and ſo take the importance of our dutie in theſe eight particulars.
Firſt, It ſpeaks an act of wiſdome in embracing the preſent opportunity, as oppoſed to that dangerous folly, by which many befool, delude, and ruine themſelves, viz. by reſting upon fond preſumption of future times, as if they had it at command. Utuntur illo laxiùs, ſaith Seneca, quaſi gratuitò, as if it were at their beck, and diſpoſal, who miſpend their preſent day of grace, and put off the weighty concernment of their ſalvation, of their trading for ſpiritual merchandize, till the day be ſpent, and the mart over; this is not foreign. A Merchant when he comes to a mart or fair, he takes his firſt ſeaſon and opportunity of purchaſing his commodities, puts it not off to the hazard of an evening, or the next dayes bargain, upon preſumption then to have it cheaper, leſt the commodities be gone in the mean ſeaſon. In this, the children of this world are wiſer in their generations, then we who pretend to be children of light. How do moſt neglect the preſent time God puts into their hands? play, idle, nay, ſin away their market-day, upon that preſumption to have grace and glory at a very cheap and eaſie rate, when they come to die? reſolve, perhaps, ſometime hereafter to trade for ſuch merchandiſe which are ſpiritual, and while they are reckoning, the evening of death overtakes them, and the mart breaks up, and ſo they are miſerably diſappointed. Like the fooliſh virgins, who had their oyl to get, when the Bridegroom came, Matth. 25. 8. then they would have been buying, but then the trading was over, the Exchange ſhut up. He was a wiſe Merchant indeed, whom we read of Matth. 13. 44. who without delay preſently went and bought the field in which the treaſure was hid. foreign, all in the preſent tenſe. This piece of wiſdome-ſpirituall the Scripture every where urgeth upon us, as Hebr. 3. 15. To day if ye will hear his voice: and, Now is the accepted time, 2 Cor. 6. 2. and ſo our Saviour, Joh. 12. 33. Walk while you have the light: Our Saviour himſelf indeed ſet us a copy and pattern of this in his own example: Joh. 9. 4. I muſt work the works of him that ſent me, while it is day. This language becomes every one of us, we muſt wo…k while we have the day of grace: the night of death cometh, in which none can work. Let us get our work done while our day laſts, the preſent time is onelyonly ours; Pòst eſt occaſio calva, no faſtning or taking hold of it: we can no more ſecure our ſelves the future, then recall paſt time: therefore it is an act of the higheſt wiſdome to embrace the preſent; the want of which our Saviour lamented in Jeruſalem, Oh that thou hadſt known in this thy day! Luke 19. 41. This is onelyonly thine, the next is Gods day: This is our day of grace, the next may be the day of Gods vengeance. The old world had a long day, while Noah, the preacher of righteouſneſs, warned them; the next was Gods day of vengeance, then he brought the floud upon them. Let us then be ſo wiſe, as to uſe that which onelyonly is ours. Non tantùm eſt praeſentis, ſed vigilantis est obſervare occaſionem properantem, ſaith Seneca. Let us be ſo wiſe as to traffick for heavenly merchandiſe while our market-day laſts, and ſo to redeem the time: that is the firſt particular.
Secondly, An act of diligence and faithfulneſs to improve the time God allots us, as oppoſed to ſloth and idleneſs. Time is a talent, and God expects improvement of it, and God will charge the nonimprovement of it upon us, as he did upon Jezabel, Rev. 2. 21. A Merchant is diligent in improving his time for the enriching himſelf; you ſhall not finde him ſlothfully idle: ſo ſhould we, who are trading for heaven, for ſpiritual wiſdome, be as much in ſeeking, laborious in ſtriving▪ you cannot have them upon eaſier terms: Prov. 2. 3, 4. there muſt be getting, and ſeeking, and ſearching. Why ſtand ye here all the day idle? ſaith Chriſt, Matth. 20. 6. aſleep, ſaith Calvin. But can we plead, Not guilty? Have not we ſtood here many a day idle? and miſpent much of that time which God gives us to repent, and pray in? Surely, this is not to redeem the time, but, as Zanchy obſerves, non permittere ut tempus otio elabatur infructuoſé. Idleneſs is the very buriall of a living man, foreign ſaith the…riſt. Ethic. lib. 9. cap. 7. Philoſopher, lib. 9. cap. 7. Ethic. Seneca ſpeaking of a moſt idle perſon, deſcribes him as one who had been long, but not lived long, diu fuit, non diu vixit. Like the ſtatues of Daedalus, which they tell us ſeemed to have ſouls, but were inanimate: ſuch ſpectrums an obſervant eye may take notice of daily, which lodge in and about the Colledge, as if they had not ſouls to improve with knowledge and learning. That is excellent advice of the Wiſeman, Eccles. 9. 10. Whatſoever thy hand findeth to do, do it with all thy might▪ for Curſed is he who does the work of the Lord negligently, Jer. 48. 10. It is an act of diligence, that's the ſecond particular.
Thirdly, An act of diſcretion in laying out our time in our proper callings, as oppoſed to thoſe foreign in 1 Pet. 4. 15. It is poſſible for a man to ſtudy hard, and take a great deal of pains to looſe his time, and to be laboriouſly idle, when he layes not out his time in reference to that particular calling he is deſigned for. A Merchant we know regards not the traffick of other men, but layes out his time and skill for that merchandize which belongs to his particular trade: ſo ſhould we in the improvement of our time, look eſpecially to that concernment of our particular callings. A man may miſpend his time as much aliud agendo, as nihil agendo, doing that which nothing concerns him, as by doing nothing at all. Such are thoſe Dictatores ab aratro, who leap from the plough or ſhopboard into the pulpit: they may ſeem to be zealous redeemers of their time; but indeed miſpend it as unhappily in placing their endeavours upon that, which God never deſigned them unto: therefore the Apoſtle oft reſtrains our diligence to our particular callings. Rom. 12. 6, 7, 8. Having then gifts differing according to the grace that is given to us, whether propheſie, let us propheſie according to the proportion of faith: or miniſtery; let us wait on our miniſtring, or he that teacheth on teaching: or he that exhorteth on exhortation, &c. And ſo we may ſee how ſpecially he inſtructs Timothy, 1 Tim. 4. 13. Till I come, give attendance to reading, to exhortation, to doctrine: and verſ. 15. meditate on theſe things, give thy ſelf wholly to them: fit employment indeed for a Timothy, ſuitable to the ſpecial office of the miniſtery. And in 1 Cor. 7. 20. he layes down a general derection for all: Let every man abide in the ſame calling, wherein he is called, and in that improve, and redeem his time. Domitian was very induſtrious, but in that unbeſeemed his eſtate & employment: viz. in catching flies. Nero loſt his time, when he ſtudied and affected more the commendation of a skilfull fidler then a good Emperour. Our imployments ſhould bee fitted to our callings, and if ſo, diligence in the meaneſt calling is acceptable ſervice unto God: but if otherwiſe, the greateſt labour is but loſt time. Thus for a Miniſter to be immerſed in worldly employments is miſpence of his time, becauſe a foreign as to his main end and deſign of his office. Chriſt will endure no buyers and ſellers in the Temple. That diligence, which is commendable in one, may be loſs of time in another: thus Romances, plays, and ſuch like are miſpence of time in one, whoſe deſign is the handling of the ſacred oracles? the plea for them is that they elevate the phanſy, the truth is, rather they effeminate the minde, that ſhould in the mean time be exerciſed in deepeſt ſpeculations.
Fourthly, An act of labour and ſollicitude in regaining time formerly miſpent: that is, by doubling their diligence for the future. Time let ſlip is Phyſically irrecoverable, but in a moral conſideration is accounted as regained, when we double our endeavours and care. As a Merchant, who hath had great loſs, doubles his labour in his future traffique: ſo ſhould we who have miſpent our time (and which of us hath not too much?) now redeem it, by a more zealous and conſcientious improvement of it. Thus we may at once teſtifie the ſincerity of our ſorrow for our former miſpence, and in ſome meaſure repair the diſhonour we have thereby done to God. Thus S. Paul, who had wickedly laid out his time in blaſpheming and perſecuting the Church, afterward redeemed it, by labouring more abundantly then all the reſt of the Apoſtles, 1 Cor. 15. 10.
Fifthly, It ſpeaks an act of prudence, in chooſing and embracing the fitteſt opportunities and ſeaſons for all our actions, and this is the proper import of the word foreign, ſeaſon. To this the Apoſtle directs Galat. 6. 10. foreign. A Merchant watcheth the fitteſt opportunity for his trade and purchaſe: ſo ſhould Chriſtians chooſe the fitteſt ſeaſon for all their actions, wherein they moſt promote Gods glory, their own and others good. All actions of Religion are not ſeaſonable at all times: the Wiſe-man obſerves, To every thing there is a ſeaſon, Ecleſ. 3. 1. as to inſtance. Fraternal correption, a duty, in which, if duly exerciſed, the good of Chriſtians is much concerned, yet not ſeaſonable at many times; as to reproove a ſcorner in the height of his ſcorning; or a drunkard in the heat of his cups. When the poor begs, there is thy opportunity of charity, or when their cauſe is repreſented to thee. When thou art wronged, then is thy ſeaſon to demonſtrate thy patience and mercy in forgiving. When thou ſeeſt a Samaritane lie wounded, then is the opportunity of thy pouring in wine and oyl: and, when thy brother falleth into ſin, there is the opportunity for exerciſing thy brotherly help to reſtore him in the ſpirit of meekneſs, Galat. 6. 1. Some actions may be ſeaſonable at all times, ſo for prayer every time may be ſeaſonable enough, foreign Epheſ. 6. 18. ſo Rom. 12. 11. where ſome read foreign, others foreign: whence Bellarmine would prove the text to be corrupted; but I think good uſe may be made of both; as the perceiving the fitteſt ſeaſon for thoſe other actions. And ſo ſome actions of Religion are more ſeaſonable at ſome times, then at others: as
1. The morning of every day for devotion: Aurora Muſis; yea, and for the Graces too: ſo David eſteemed of it, Pſal. 88. 13. In the morning ſhall my prayer prevent thee: ſo the primitive Chriſtians judged it the fitteſt ſeaſon, as Pliny, no friend to them hath it, They were wont, ſaith he, Stato die ante lucem convenire, & ſe Sacramento Plin Epiſt. lib. 10. ep. 67.obſtringere, nè furta, nè latrocinia, nè adulteria committerent. And the morning indeed is the fitteſt ſeaſon for all religious exerciſes: of which one of the Ancients gives this reaſon, becauſe then the foreign is not diſturbed with thoſe images and repreſentations of things, which the varietie of wordly imployments in the day time uſually poſſeſs us with. This you may obſerve to have been Job's practiſe, Job 1. 5. He roſe up early in the morning, and offered burnt offerings. And ſo we read of the Apoſtles, that they went early into the temple, Acts 5. 21. So early ſhould we be in our actions of devotion.
2. The Sabbath of every week. That ſhould eſpecially be redeemed, even from thoſe employments, which we may lawfully entertain upon other daies: this is, as I may ſo ſay, the market-day for ſouls; in which you may eſpecially trade for ſpiritual Merchandize, and yet how ſinfully laviſh are many amongſt us of this day, that many amongſt us ſleep away the greateſt part of the market! what elſe means the abſence of ſo many, eſpecially on Sabbath-day mornings, from theſe publick exerciſes: the Chappel being thinner then, then at other times? And yet there is a Divine ſtamp and impreſſion upon this day; and that it be carefully obſerved by us, all the quitie in the world calls for it, God having indulged us the reſt of the week for our ſelves and callings; and ſo we ſee the Apoſtles care was to redeem it wholly to holy exerciſes; upon the firſt day of the week, the diſciples came together, for breaking of bread, and preaching, &c. Acts 20. 7.
Sixthly, An act of expence and charge, when we are willing to be at coſt for the redeeming of our time, and to part with ſomething that we may improve it. As Merchants are at charge for their merchandize, they are oft laying out their treaſure, have many a troubleſome voyage and reſtleſs nights, for the ſecuring and bringing in of their merchandizes: ſo ſhould Chriſtians ſpare ſome of their lawfull pleaſures and recreations of their natural reſt and ſleep, that they may redeem and improve their time; which is not onelyonly non abuti occaſione, ſed etiam mille voluptatibus redimere, as Beza gloſſeth. Merchants prefer the leaſt gain before the fulleſt pleaſure: he adventures all his riches; the Merchant in the parable parted with all, ſold it for the field, Matt. 13. It is ſaid of our bleſſed Saviour, Galat. 3. 13. foreign, (the ſame word that is in our Text). How ſo? He parted with all, pleaſure, profit, life and all, for the accompliſhment of this end: ſo ſhould we in an ingenuous return of gratitude, part with our pleaſures and all, that we may conſecrate our time to his ſervice. Not, but we may lawfully uſe pleaſures and recreations, ſo they be not vain, and ſuch as do rather enervate, then refreſh the minde, or too much expenſive of that time we ſhould redeem to Gods glorie, and the intereſt and concernments of our own ſouls. It was the cuſtome of the Primitive Chriſtians to redeem ſome time from their ſleep for the ſervice of God, which did foreign as Clement obſerves,Clement. exalt them to an Angelical perfection; which lies in a watchful, cō ſtant obſervance, yea, and expence of their time, or eternity rather, in the ſervice of God. And I read in Nicephorus of Theodoſius the Emperour, that after the variety of worldly employments, relating to his elvil affairs in the day-time, he was wont to conſcerate the greateſt part of the night to the ſtudying of the Scriptures: to which end, heh ad a lamp ſo artificially made, that it ſupplied it ſelf with oyl, that he might no way be interrupted in dedicating that time to God.
Seventhly, An act of watchfulneſs in avoiding what may betray us to the miſpence of time: ſuch are eſpecially frothy and idle diſcourſes, and bad and looſe company. A Merchant will not engage himſelf in impertinent diſcourſe, or voluptuous companie, when he ſhould be driving on his trade. Theſe every man muſt avoid, that would redeem his time; for bad companie draws into ſin and idleneſs: upon this account God forbad the nations to dwell with the Jews, Exod. 23. 33. therefore David would have no commerce with ſuch, Pſal. 119. 115. as if he could not ſpend his time in the ſervice of God, while ſuch were in his companie. Idle company is the ſhame of Societies, the bane of pietie, the corruption of youth, the quencher of devotion, the laviſher of time. He that deſires to be provident of his time, muſt be prudent in the choiſe of his Societie, otherwiſe, in bad company, he may quickly throw awaytime, and himſelf, ſoul, eternitie and all.
Eighthly, An act of deliberate and reſolved judgement, to lay out our time for the beſt things. As a Merchant will not expend his time and money for toyes and trifles, but for pearls, and the like. Curiosè merces conſiderat ut emat meliores, ſaith A Lapide on the Text; examines his wares, that he may purchaſe the beſt: ſo ſhould Chriſtians in laying out their time, not lay it out for trifles of the world, but for the greateſt things of eternitie: not with Martha for the many things, but with Mary for the one thing neceſſarie. The Merchant in the Goſpel indeed ſold all, but it was to purchaſe the pearl: and S. Paul counted all loſs, but it was to gain Chriſt, Philip. 3. 8. Thoſe who ſpend their time for the vanities of the world, for the light air of popular applauſe, for the ſhadow of honour, riches, or the like (not to mention the debaſing of their ſouls, which are born to greater hopes and deſigns): they throw away their time, and often their ſouls, in ſuch bargains: to whom let me ſay with the Prophet Eſay, 55. 2. Wherefore do you ſpend your money for that which is not bread? and your labour for that which ſatisfieth not? We are here at Athens, that Emporium ſcientiarum, trafficking for wiſdome and knowledge; but let me ſuggeſt this, We do but throw away our times, though laboriouſly ordered to this end, if in the mean time we are careleſs of ſpiritual wiſdome: Thoſe merchandizes are better then the merchandizes of ſilver, and her gain then of fine gold, Prov. 3. 14. In reſpect of which, our trading here for all other knowledge, is but mere downright pedlery. We may miſpend our timeMelch. Adam in vit. Lutheri pag. 142. in our ſtudies, if ſo addicted to them, as to neglect our devotions, and other ſtudies to God. Melchior Adam tells us of Luther, that every day he ſpent three hours in prayer, etiam ſtudiis aptiſsimas, even thoſe that were fitteſt for his ſtudies: and it was his uſual ſaying, Bene orâſſe eſt bene ſtuduiſſe: to pray well, with him, was to ſtudie well. Prayer is as oyl to the lamp, makes it burn clearly, and laſtingly. So again, if our ſollicitude for other knowledge makes us neglect, and regardleſs of our knowledge of Chriſt. S. Paul gat much knowledge at the feet of Gamaliel, but when he came to underſtand himſelf, he counted it all droſs for the knowledge of Chriſt, Philip. 3. 8. If we would be wiſe Merchants, we muſt trade for heaven and eternitie, and lay up our treaſure there, and amidſt our heats, and purſuits of other knowledge, lay out our time and prayers eſpecially for the knowledge of Chriſt, whom onelyonly to know is life eternal, John 17. 3. And that is the firſt General.
Secondly, Why we are to be conſcientious in this.2. General.
Firſt, It is the verie end of thy creation: and that,
1. As a creature: God did not create, and ſet us in the world, as the Pſalmiſt ſaies of the Leviathan, to take our paſtime, to be ſlothfull and idle, but to be in action and employment. God created all things for man, and man for himſelf, therefore ought to be in continual motion, and tendencie towards God. As all things naturally tend to their end, as their reſt and perfection: ſo ſhould man to God, as his happineſs and reſt. Idleneſs is a contradiction to the principles of our creation. Man in innocencie ſhould have been freed from wearineſs, but not from employment: he was to dreſs the garden, and that by Gods appointment: And the Lord God took the man, and put him into the garden of Eden, to dreſs it, and to keep it, Auguſtin. de Gen. ad. lit. lib. 8. cap. 8.Gen. 2. 15. Cui ſumma cum voluptate vacaret, ſaies Auguſtin. Vexing and tormenting labour, was indeed the puniſhment of ſin, In the ſweat of thy face ſhalt thou eat bread, Gen. 3. 19. Therefore as a creature, redeem thy time.
2. As the moſt noble creature. God at firſt did not create any one thing uſeleſs: you cannot caſt your eyes any way, but every creature checks, and upbraids your idleneſs and ſloth: and I hope this will not ſeem an impertinent argument, to put you upon improvement of your time. Solomon ſends the ſluggard to the Ant to learn induſtrie, Prov. 6. 6. If you look up to the heavens, you ſee them in a continual motion, and the Sun running his courſe to ſupply you with light, and that not as children to play in the Sun-ſhine, but that the Sun ariſing, man may go forth unto his labour. If you caſtPſal. 104. 23. your eyes down to the earth, you ſhall ſee it travelling with fruits, and graſs, and herbs for your uſe; and we may well go to ſchool to theſe to learn labour and induſtrie. Our Saviour ſends us to the Sparrows, and Lillies to learn attendance upon Providence: the ProphetMatt. 6. 26, 28. ſends the Jews to the Stork and the Aſs to learn obedience unto, and waiting upon God, Jerem. 8. 7. Eſay 1. 3. and I may ſend you to every creature to learn this leſſon of an induſtrious redeeming of your time. Chriſt judgeth the figge-tree but an unprofitable burthen to the earth, when it brought forth no fruit, Luke 13. 7. Now man is the moſt noble creature, into whom God hath put principles of the greateſt activitie, as capable of the greateſt enjoyments, ſo fitted with faculties, and principles to move towards them: therefore idleneſs is a forgetting mans dignitie, forſaking the rank God hath ſet him in, and debaſing himſelf below the meaneſt creatures, who conſtantly in their order, and obedientially ſerve the law of their creation. Nay, look to the creatures above you, the Angels, they are in conſtant employment, as miniſtring ſpirits for your good, Heb. 1. ult. and theſe may teach you diligence in, and improvement of your time.
3. Conſider, Chriſt ſpent all his time in the world for thee: from his birth (To us a childe is born; Iſaiah 9. 6.) to his death, he died for our offences, Rom. 4. 25. His ſoul was in a continual travel to ſave thee: and ſhall not this engage thee? Chriſts life was a continual labour to redeem thee; and ſhall not this ingage thee to redeem thy time, and expend thy life in his ſervice? In this he was a pattern, and example for our imitation. The Apoſtle judgeth this to be the moſt reaſonable thing in the world, 2 Cor. 5. 14. For the love of Christ conſtraineth us, becauſe we thus judge: that if one died for all, then were all dead. And that he died for all, that they which live, ſhould not henceforth live unto themſelves, but unto him which died for them. So that miſpence of our time is not onelyonly unanſwerable to our creation, but unworthy, and unſuitable to the work of our redemption. For he gave himſelf for us, that he might redeem us from all iniquity, and purifie to himſelf a peculiar people, zealous of good works, Tit. 2. 14. The time thou enjoyeſt, is the purchaſe of Chriſts bloud, and he bought it not for thee, to laviſh out on thy luſts, or to throw it away idlely: no, the Apoſtle tells you of another end, 1 Cor. 6. 20. Ye are bought with a price, therefore glorifie God both in your bodies and ſpirits, &c.
4. Conſider, that the Devil is very laborious and induſtrious in ſpending all his time to deſtroy thee. He looſeth not a minute of day or night, that he may compaſs this end: 1 Pet. 5. 8. Your adverſarie the devil, as a roaring lion walketh about, ſeeking whom he may devour. Oh that we could learn this leſſon from Satan himſelf, to be as induſtrious in laying out our time in working out our ſalvation, as he is in plotting our damnation! The Apoſtle would have us to learn this from it, foreign, Be vigilant; and ſo we had need, if we conſider, that nothing gives the devil ſo much advantage of us,Hierom. ep. 4. as idleneſs. It was good counſel, that Jerome gave to his friend, Facito aliquid operis, ut te ſemper diabolus inveniat occupatum; that when the devil comes with a temptation, you may anſwer him, you are not at leiſure. The devils temptations, which ruſh in upon us with an irreſiſtable violence, cannot without repeated and frequent ſollicitations get entrance into the ſoul, if it be well employed. The fowler bends his bow, and ſpreads his net for birds, when they are ſet, not when they are upon the wing: ſo Satan ſhoots his fierie darts at men, when they are idle and remiſs; it will not pierce the ſoul when it is upon the wing in devotion, or induſtriouſly employed in any lawfull calling. S. Chryſoſtome mentions two originals of mens ruine; foreign, idleneſs, and remiſsnes.
5. Conſider, that idleneſs and miſimprovement of our time betraies us to the vvorſt of ſins (and this follovvs upon the former) becauſe it diſpoſes the ſoul to the entertainment of every temptation. Otlum diaboli pulvinar; Idleneſs is the devils cuſhion; upon vvhichwhich Satan ſits, and broods his temptations. Hovv vvas Davids ſoul, as tinder to the ſpark of luſt, vvhichwhich Satan injected and threvv into it? The glance of Bathſheba ſo fired his heart, that it brake into a flame of luſt: vvhat vvas the reaſon of this? He vvas idlely walking, 2 Sam. 11. 2. The Heathens in their Hierogylphicks deſcribe Cupid lifting up a hand and a torch, and idleneſs managing the hand, and ordering the ſtroke to the heart, vvhereby the heart is inflamed vvith luſt. Iſiodore calls idleneſs, foreign, the Iſid. lib. 1. ep. 9.garriſon and ſort of the paſsions, vvhichwhich are all unruly and diſorderly: It is promptuarium ſcelerum, apotheca vitiorum, as another: no ſin comes amiſs to him; he is plotting himſelf, and as ready to comply with other mens contrivements of ſin, as being at a loſs how to ſpend his time. With how eaſie a temptation, was Peter brought to denie his Maſter? the chief reaſon queſtionleſs was puſillanimous fear of ſuffering, but his idleneſs might contribute much to it; he was ſitting idle in the High-Prieſts palace, Matt. 26. 69. God preſcribed labour to man, not onelyonly as a puniſhment, but as a cure, and prevention of ſin: ut laborando recuperet, quod otioſus comedendo perdidit, ſaith Stella. He was ſet to dreſs the garden, and he wouldStella in …. 10. idlely entertain a diſcourſe with the devil. So pride, that's another product of idleneſs: when men have little to do, they can finde time to invent fooliſh and ridiculous faſhions, onelyonly to cheriſh pride and vanitie: and others ſpending their time on the Lords-day, between the comb and the glaſs, which ſhould be employed in preparatorie acts of devotion, to be conſecrated unto God, as introductions to the publick-ſervice: you may finde this was the cauſe of Sodomes pride, Ezek. 16. 49. abundance of idleneſs was in her. Thus you ſee by Scripture-inſtancies, that Luſt, Apoſtacie, and Pride are the ſad iſſues of an idle miſimprovement of time: when men are not faithfully employed, the devil will employ them, (the ſoul of man is ſo active, that it cannot be idle, and, if not ſet on work, the devil will be ſure to finde work for them) and they are in as readie a poſture of obedience, as the Centurions ſervants: there is no preſerving the health of the bodie without exerciſe, and theſe diſeaſes will grow upon the ſoul too faſt, if not prevented by a diligent improvement, and redeeming of our time.
6. Conſider, Time is a talent, and therefore God expects an improvement of it. Our time is not at our own diſpoſe to be laviſhed out in purſuance of our own luſts and deſigns, but a talent to be improved for our Maſters glorie. And as he expected ſuitable improvement according to the number of talents, delivered to his ſervants, Matt, 25. 15. according as one, or more: ſo as God gives us the longer time, the more years, he expects our improvement of it: every day is a talent of time put into our hands, and therefore he expects we ſhould every day improve it. Nay,
7. Conſider, Time is ſuch a talent, upon the faithful improvement of which, depends the improvement of all our other talents, God intruſts us with, whether gifts or graces. Action, as it begets, ſo it increaſes, ſtrengthens, and ſecures the habits which are loſt and weakned, not onelyonly by contrarie actions, but by remiſſion of their proper act: gifts decay and wither, grace grows dull, and gradually decays, if not acted and improved. The talent laid up in the napkin you know did not increaſe, no more then if it had been laviſhly ſpent. How many by idleneſs have ſuffered their parts and gifts to ruſt, and by Gods judicial proceeding, have loſt them fearfully! So unexerciſed grace is, as comfortleſs, ſo withering & decaying. The ſword, that is kept bright by uſing, ruſts in the ſcabbard; and waters, which keep ſweet and clean by motion, contract filth, and ſtinch by ſtanding; air without motion corrupts, and grows peſtilential; flames not in motion periſh: ſo do mens gifts ruſt, and even come to nothing, if not exerciſed. The ſouldiours valour decays, and is impaired in the garriſon, but is increaſed and quickned in the field and battel. Idleneſs and remiſsneſs enervate the vertues of the ſoul, but they are ſtrengthned by improvement. As therefore S. Paul exhorts Timothy, foreign, to ſtir up the gift of God that was in him; to keep it alive, as fire, and that by conſtant blowing: ſhould we preſerve our gifts and graces by redeeming of our time: eſpecially,
8. Conſidering, that time is ſuch a talent, as God will certainly call to account for. The Apoſtle urgeth an holy improvement of time upon this account. 1 Pet. 42, 5. theſe two verſes compared together; one thing God will account for at the great day, will be our Time. Oh! how ſad will it be for many gray-heads to appear at that day, as old in ſin as years, to anſwer for the expence of three or fourſcore years, which perhaps they have uſeleſsly ſpent in vanitie and ſin? Then God will beſpeak men thus: Come give me an account of that time, which I gave thee to glorifie me, and to work out thine own ſalvation in, and thou hast been ſpending it in purſuance of the luſts of the fleſh, the luſt of the eye, and the pride of life. What a ſad charge will this be at that day to thouſands in the world? Oh that we had hearts to conſider it, before it be too late, while time laſts, before eternitie overtake us! what account ſhall they give of their time, who laviſh it out in idle ſports and paſtimes, in pride, exceſs, and vanitie? as that King of Perſia, of whom Aelian tells us,Var. hiſt. lib. 1. who promiſed a large reward to any, who would invent any new ſports and recreations. See how the Wiſe-man checks young men, (who commonly are moſt profuſe, and careleſs of their time) in the midſt of their jollitie with ſuggeſting this account unto them. Rejoyce, O young man in thy youth, and let thy heart chear thee in the daies of thy youth, and walk in the ways of thine own heart, and in the ſight of thine eyes, but know thou, that for all theſe things God will bring thee into judgement, Eccleſ. 11. 9. he ſpeaks by an Ironical conceſſion, Go on, ſpend your time in vanitie, but after you have done ſo, know for certain you muſt come to judgement.
9. Conſider, it is a day of grace, and the time of patience, which God now affords thee. Now the door of merciemercy ſtands open, therefore we ſhould not, with the fooliſh virgins, ſleep away this time, leſt the door be ſhut againſt us, as it was againſt them, Matt. 25. 10. So as Eſau, who loſt the bleſſing, becauſe he came to late: this is the time of our reprieve allotted unto us, in which to ſue out our pardon: Account that the long-ſuffering of the Lord is ſalvation, 2 Pet. 3. 15. Plutarch calls it foreign, and that it is, foreign: and much more to the ſame purpoſe may be found in that excellent piece of the ſlotheneſs of the gods in puniſhing ſinners. The Scripture ſpeaks the ſame, Rom. 4. 2. the goodneſs of God ſhould lead thee to repentance: and Revel. 2. 21. foreign, time, that ſhe might repent. He now ſtands at the door and knocks; he gives us a day of grace, and it will be our intereſt to redeem it to thoſe ends, for which he affords it. Time is illud unum; quod nè gratus quidem poteſt reddere, ſaies the Heathen Seneca.Senec. ep. 1.
10. Conſider, It will be your wiſdome to redeem it: Epheſ. 5. 15. foreign. It is deſperate folly and madneſs for a condemned malefactour to trifle away the time of his reprieve, as arguing a ſlighting of the Princes favour in allowing it to him: or for a Merchant to idle away the time of his trade: we are here upon our reprieve; it doth ſpeak our unſenſibleneſs of, and unthankfulneſs for this merciemercy of God, if we fooliſhly laviſh it out, and not improve it to get our pardon, and peace made and ſecured. It is the time of our trading, let us not be ſuch fools as Solomon ſpeaks of, Prov. 17. 16. as having a price in our hand, and have no hearts to uſe it. Our Saviour makes it a Character of a wiſe man, that he got his houſe built upon a rock, before the floods came, and the winds blew, Matt. 7. 24, 25. it will be our wiſdome to get our ſelves built upon the rock, Jeſus Chriſt, by faithl; to lay out our time in making our calling and election ſure, Philip. 2. 10. It is your wiſdome, eſpecially if you,
11. Conſider, This day of grace will not alwaies laſt. The time will come, if we now neglect them, that the things that belong to our everlaſting peace will be hid from our eyes, Luke 19. 41. Jeruſalem's day had a night, and then ſhe was left in darkneſs, who had formerly ſlighted the light: you may ſee the length of your time, Pſal. 90. 10. It is ſoon cut off, and we flee away; this muſt have a period. The Apoſtle tells us, that the long-ſuffering of God waited in the dayes of Noah, 1 Pet. 3. 20. yet that day ended in a deluge. If the figge-tree was ſpared three years, yet afterward it was cut up.
12. Conſider, Thou knoweſt not how ſoon thy time may end, thy day be ſpent; perhaps when thou leaſt expecteſt it. The night may overtake thee, before thou thinkeſt thy day half-ſpent, and thereupon art remiſs and ſecure, as promiſing thy ſelf a longer day: the bridegroom came at midnight, while the fooliſh virgins ſlept, Mat. 25. The last day ſhall come upon many unawares, and eſpecially you know upon whom, and it is upon ſuch, as miſpend their time in ſurfetting, and drunkenneſs, and the cares of this life, Luke 21. 34. How ſoon a period may be put to any of our daies, he onelyonly knows, in whoſe hands our times are, Pſal. 31. 15. therefore it is our concernment to redeem our preſent time. It is a ſaying of the Jews, which De Dieu quotes out of Hillell, Noli dicere, donec vacabit mihi, differre ſtudium Legis, fortaſſe non vacabit: and it was good counſel he gave his Scholar, that he ſhould be ſure to repent one day before he died; which came to this, that he ſhould repent every day, becauſe he knew not, but that might be the day of his death. The Apoſtle uſeth the ſhortneſs of life, as an argument of labour, 1 Cor. 7. 29. This I ſay, brethren, the time is ſhort: not over ſolicitous for the things of this world, but imploying our time for the concernment of eternity.
13. Conſider, That time once gone is loſt irrecoverably. We uſe to ſay, time ſtaies not the parties leiſure, nor is it to be recalled at his command: the fooliſh virgins knock't, but it was too late, & the door was ſhut upon them, and they irrecoverably excluded. Time is the onelyonly thing irrecoverable: this is a jewel, which if once loſt, can never be found again. If you looſe Heaven, peace, libertie, ordinances, nay, God himſelf, you may recover them again with ſeeking & pains: but miſſpent-time, as he in Gregories daies being ſūmon'd by death, cries out, Inducias vel ad horam, but an hour, a minute, but could not obtain it.
14. Conſider, That upon this time depends eternitie. Every man is ſuae fortunae faber in a ſound ſence: he is now laying out for himſelf an eternity of miſeries or happineſs: he is laying up a good foundation for time to come, laying up treaſure in heaven, by improving his time, or elſe by deſpiſing and neglecting this day of grace, treaſuring up wrath to himſelf, Rom. 2. 4. and as the tree falls, ſo it will lie: as time leaves us, ſo eternitie will finde us: therefore, let us redeem the time.
15. Conſider, The longer our day of grace is, if miſpent, and miſsimproved, the greater will be our condemnation. And God, as Valerius Maximus obſerves of Dionyſius, tarditatem ſupplicii gravitate cō penſat: the blow of juſtice will be the heavier, the longer it is in comming. The longer God is lifting up the hand of juſtice, & our repentance prevent it not, the ſtroke wil be the greater: as Lipſius obſerves:Lipſ. lib. 2. cap. 13. de constantia. Gods grace and merciemercy, ità poenae intervallum eſt, ut-ſit & augmentum. The time of Gods grace is ſo now a reprieve: that if we continue to abuſe his merciemercy, the execution will be the heavier. Gray-hairs found in thè way of fin at that day, will have the hotteſt place in everlaſting burning.
16. Conſider the greatneſs of our work, compared with the ſhortneſs of our time, and this may provoke us to diligence in improving it. He that hath a long journey to go in a winters day, will not loyter, but make haſte. This is our caſe: our day is but a winters-day, both ſad and ſhort, our journey long, the way narrow and ſtrait, therefore we had need haſten, and ſtrive to enter, and preſs forward toward the mark, and run with patience this ſpiritual race. Our work is to get God appeaſed, our peace made, our election aſſured, and for theſe the Apoſtle tells us, we muſt foreign, give all diligence. The beſt means for2 Pet. 1. 16. us to uſe in this, is oft to compute and compare our work, and our time together; So teach us to number our daies, that we may apply our hearts unto wiſdome. Mens inapprehenſiveneſs of the greatneſs ofPſal. 90. 12. their work, or preſumption upon the length of their day, makes them ſo remiſs and negligent in improving their time, with the ſluggard crying, yet a little ſleep, and Lord have mercy upon me, as if this would ſet all ſtreight.
17. Conſider, What a ſad reflection it will be in hell to remember a miſpent day of grace. Son remember, ſaid Abraham to Dives. Will itLuke 16. 25. not be ſad for Capernaum to reſlect thus; I was exalted to heaven in the enjoyment of means and ordinances, but am now caſt down to hell for not improving thoſe means? And for ſouls to reflect thus; We had offers of grace made us, we were beſeeched tobe reconciled, we were told over and over, that we could not eſcape, if we did neglect ſo great ſalvation: but now our caſe is deſperate, we laviſhed away that time in ſin, which God gave us for repentance; and much of that time in idleneſs, when we ſhould have been at Church, and at our devotions: Well, God is juſt, our deſtruction is of our ſelves. Such thoughts as theſe will be the Hell of Hells. Oh! What would ſuch ſouls give for a reprieve? Would they not purcahſe that time they idled and ſinned away, with ſome thouſand years continuance there, if at laſt, they might be releaſed? Conſider this you that forget God: while it is time redeem it, that you never come to lament the miſs-improvement of it in a ſad etermtie, when time ſhall be no more, and repentance will be too late: 'tis too late for Eſau to weep, when the bleſſing is gone, Hebr. 12. 17.
18. Conſider, The beſt of us have done much diſhonour to God in former miſpence of our time: let us therefore now redeem it. This argument the Apoſtle uſes to urge the laying out of our time in reference to the glory of God, in 1 Pet. 4. 2, 3. To live no longer the reſt of the time in the fleſh to the luſts of men, but to the will of God: for the time paſt of our lives may ſuffice us to have wrought the will of the Gentiles, &c. Hereby we may repair Gods honour, and teſtifie the ſincerity of our repentance and converſion. Acerrimus ſtimulus nobis eſſe debet; ad bene currendum, dum reputamus, nos magnâ parte vitae extra viā errâſſe, ſaith Calvin. S. Paul had been a long time out of the way,Calv. in loc. but when once ſet into it, he preſſeth for-ward to have the mark, foreign: the verie ſame word by which he expreſſeth his former perſecution, foreign: intimating the ſame contention of, andActs 22. 4. zeal in his Religion, as before he had demonſtrated in his perſecution.
19. Conſider, That the miſpence of time makes thee odious to God. God abominates idleneſs: time is his creature, and he hath allowed none of it for ſin and idleneſs, though ſome of it for honeſt recreations. God hath ſent every one of us upon ſome errand or other into the world: if we be negligent, and ſluggiſh in it, we are like ſmoke to the eyes, and vinegar to the teeth, and an offence to the pure & holy eyesProv. 10. 26. Heſiod. …py. foreign v. 23. of God. foreign, ſaith Heſiod.
20. Conſider the argument of the Text here; foreign: the dayes are evil. And if ever this were preſſingly, and rationally argumentative to inforce the duty, it muſt be certainly for us. Muſculus complained of his times, Adeò deploratè mala ſunt, ut nè emendari ſuſtineant, nec diutiùs ferri queant: ſo may we of our times, they are unſufferable yet uncorrigible. If you conſider the words either in reſpect of thoſe common evils which attend mankinde; ſuch are common afflictions, diſeaſes, wars, uncertainty of our enjoyments of life it ſelf: ſo the argument is univerſal to all perſons and times: but when times are evil in reſpect of ſome particular evils, then eſpecially is time to be redeemed, as our times now are in reſpect of a double evil, each of which enforceth this duty upon us: viz. the growth of errour, and the open and abounding profaneneſs among us.
I. The Growth of errour: and this ſhould put us upon diligence, eſpecially us, who are in, or look towards the Miniſtery: we ſhould double and redouble our diligence, that we may be able to appear againſt errour for the truth, and by ſound doctrine to convince the gain-ſayers, Tit. 1. 9. When S. Paul ſaw the times coming, in which men would not endure ſound doctrine, but after their own luſts heap to themſelves teachers, being turned away from the truth unto fables, he thought it then very ſeaſonable to write to his beloved Timothy, to be inſtant in ſeaſon, and out of ſeaſon, 2 Tim. 4. 2, 3, 4. How much more engaged are we to diligence and induſtry, upon whom thoſe dayes which S. Paul onelyonly foretold, are ſadly fallen? When the devil ſows moſt of the tares of errour in the field of the Church: then ſhould the ſpiritual husbandmen be moſt vigilant and induſtrious to cast them out, leſt they choak and over-grow the good ſeed of the word. And to this end, more knowledge (I think) is requiſite to the diſcharge of the Miniſters calling now, then perhaps was when errour was more modeſt, and withall more reſtrained by a ſtrict diſcipline. Every man is naturally apt to applaud the production and birth of his own phanſie and imagination (ſo the Ethiopian thinks his black the greateſt beautie) and through pride (which is the womb of errour) to vent and broach this phanſie, though to the diſquiet of the Church: therefore, if not reſtrained by fear (for men naturally are ſlaviſh, not ingenuous) much more if publickly authorized, (uſually it appears with the face of authority) and the devil will be ſure to promote it; he will ſend up the ſmoke of the bottomleſs pit, to obſcure the beauty of truth; he will get in his cloven foot, and divide the ſeamleſs coat, it being the maxime of his Politicians, Divide & Impera, Divide and Rule: and here indeed is the ſource of all the errours of our times. Now then we, as Saint Paul, whoſe ſpirit was ſtirred in him, to ſee the idolatry of Athens; and whoſe zeal would not ſuffer him to do any thing againſt the truth, but all for it; we ſhould lay out our time to fit our ſelves with weapons to fight againſt errour, and defend the truth, and to countermine Sathans devices. S. Paul met with many oppoſitions; ſometimes he had to do with looſe Libertines, who made the free grace he preached, a cloak of maliciouſneſs: another while with proud Phariſaical Juſticiaries, who denied grace, and cried up works: the Apoſtle was to grapple with both theſe, and ſo he laboured more abundantly then all. The great Controverſie of the1 Cor. 15. 10 former age was with the proud Papiſt, as S. Paul at Epheſus, with the beaſt of Rome. But he that will look now into the miniſterie, muſt reckon to deal with the ſubtil Socinian, the looſe Antinomian, the canting Quaker, the petulant Anabaptist, the conceited Separatiſt, the muddie Atheiſt: we had need to provide our weapons, before we go into the field; and, having ſo many ſpiritual Goliahs to encounter withall, it is our concernment and duty, to get our ſling, and our ſmooth ſtones out of the brook of the Scriptures, by which we may ſtrike them in the fore-head: yea, and to go down to the Philiſtines to ſharpen our weapons, I mean to furniſh our ſelves with tongues and ſciences, and rational improvements, to enervate the ſtrength and ſubtilties, and detect the vizards and fallacies, which errour uſually puts on to delude the ignorant and inconſiderate. Scarce any of the Fathers had ſo many errours to oppoſe as S. Auguſtine; the Pelagian on the one hand, and the Manichee on the other: ſo none more laborious then he, having left us many monuments of his unwearied diligence; whence he was ſtiled, Malleus haereticorum. Now ſo many endeavour to raſe the foundation, the ſpiritual builders ſhould labour more in edifying the truth, and Church of God: the creeping in of ſo many wolves into the flock ſhould put the Paſtours upon more vigilancy, and diligence; now the darkneſs of errour, and night of ignorance is upon us: how ſhould theſe ſtars ſhine in the firmament of the Church? And while others, ſo many Sanballats and Tobiahs, endeavour to obſtruct, hinder, and overthrow the truth, we ſhould endeavour to lay out our time to enoble and patronize it.
II. The open and abounding profaneneſs that is among us, that Atheiſme, licentiouſneſs, contempt of God and his word, and thoſe other crying ſins, which run in the midſt of the nation, ſhould powerfully provoke us to redeem our time: and that upon a fourefold account.
1. That we may diſcountenance and give a check to profaneneſs, that our lives may be a conſtant ſtanding reproofe to the wickedneſs of the times, ſo the Apoſtle in this 5. of the Epheſ. enjoynes at ver. 11. Have no fellowſhip with the unfruitfull works of darkneſs, but rather reprove them: but how ſhall that be done? he tells us at ver. 8. walk as the children of light: and Philip. 2. 15. that ye may ſhine as lights amidſt a crooked and perverſe generation. The more others laviſh out and miſpend this time in looſe and licentious walking; the more ſhould we endeavour to redeem it by a ſtrict, and conſcientious converſation.
2. It will be a Chriſtians praiſe and glory to be good in bad times, to be good husbands when others are prodigals about us. Thus S. Auguſtine gives a reaſon, why God permitted Adam at firſt to be tempted, That he might have had the more glory, if he had uſed his lilibertie to reſiſt and withſtand that temptation. Non mihi videtur, ſaith he, magnae laudis fuiſſe futurum hominem, ſi propterea poſset bene vivere, quia nemo malè vivere ſuaderet. It is leſs commendation to be good when we have no temptation to be bad: but when in licentious times, being on every ſide ſurrounded with temptations, we go ſtill on in a way of holineſs; this is our juſt praiſe and glory, as it was of Lot, to be righteous in the midſt of unclean Sodome.
3. In ſuch times we are in moſt danger to be miſled. Piſcator gives this reaſon, why the profaneneſs of the times ſhould put us upon the redeeming of the time: quia periculum imminet piis à corruptelis mundi. When it is, as in 1 Joh. 5. 19. the whole world lies in wickedneſs; the beſt are in great danger to be ſeduced, either into errour, ſin, or both: we ſhould therefore redeem the time, that we may be able to prevent the one, and oppoſe the other.
4. Our redeeming the time may make the times better. It is the evil of ſin, that make the dayes evil. The Apoſtle ſpeaking of the perillous times which ſhould be in the laſt dayes, in 2 Tim. 3. 1. he tells you the reaſon of it, in verſes 2, 3, 4, 5. the latter of which, (viz. Having a form of godlineſs, but denying the power) I fear hath a great influence upon the evil of our dayes. Now the onelyonly way to amend the times, is to amend our ſelves. God would ſoon amend the times, if once the men that live in the times were amended. It was good counſel Daniel gives to Nebuchadnezzar, Break off thy ſins by righteouſneſs, and thine iniquities by ſhewing mercy to the poor, if it may be a lengthning of thy tranquillity. All men cry out of the times; but who cry out of, or leave their ſins, which make the times ſo bad? When the Iſraelites had ſinned in making the calf, Moſes ſpends his time in prayer, Exod. 32. It was Achans wedge, that made it a bad day to Iſreal: when he was removed, God was appeaſed, Joſh. 7. Our times are evil; let us not repiningly deſpond or quarrel, but let us lay out our time in prayer and repentance to make them better. And ſo much of the ſecond General.
Thirdly, Who are eſpecially concerned in this. Though indeed3. General none can be exempted from this, yet we ſhall ſee, that ſome are more eſpecially concerned in it: and theſe I ſhall reduce to theſe ſix ranks.
I. Young ones. Theſe ſhould eſpecially redeem their time. Young Merchants are moſt vigorous and active in their trading. It is the Wiſemans counſel, Eccleſ. 12. 1: Remember thy Creatour in the dayes of thy youth: it briefly ſuggeſts ſeveral conſiderations, which may provoke youth to a diligent improvement of their time: as,
1. Conſider, This is moſt worthy of, and moſt acceptable unto God, to give him the beſt of our time, who beſt deſerves it: it is moſt unworthy of God, to give him our feeble age, when Satan hath had the ſtrength of our youth ſpent in his ſervice: to give the ſpirits of the wine to Satan, and the dregs to God. Nonne pudet te id temporis bonae menti reſervare, quod in nullam rem conferre poteſt? ſaith Seneca: to give to God that time, which the infirmities of age makes uſeleſs for any thing elſe? Give me leave to makeMal. 1. 8. uſe of that of the Prophet Malachy, Will the Prince think you entertain a cripled rebel, who hath been all his dayes fighting againſt him under his enemies colours? Wilt thou give the beſt of thy life unto Satan, be under his ſervice, and think to liſt thy ſelf under Chriſts banner, to fight the good fight of faith, when thy ſtrength and activity fails thee? Tunc vivere incipere, cùm deſinendum eſt; & indè velle vitam inchoare, quò pauci produxerunt, as the Heathen ſayes: Then to begin to live, when you ſhould die, and to date your life from that time, to which the life but of a few is lengthned. God, under the Law, would have no blinde, or lame for ſacrifice, as in Deut. 25. 21. The firſt-born were holy to God: and he required not onelyonly the firſt-fruits, but the firſt of thoſe first-fruits, Exod. 23. 19. All which was to ſignifie unto us, that young years offered to God, are a ſweet-ſmelling ſavour in his noſtrils.
2 Conſider, This is moſt for your comfort: that you may in time of age, affliction, and death, with peace and comfort reflect upon your youth, the miſpence whereof does oft cauſe ſad reflections of ſpirit in riper years, and fills the ſoul with horrour and amazement. Job was made to poſſeſs the iniquities of his youth: his youth had the pleaſure of thoſe ſins, which his age now felt the ſmart of. When guilt ſhall flie in the face of an awakened conſcience, and God for them ſhall exerciſe the ſoul with inward terrours, as Job deſcribes the condition of a wicked man, Job 20. 11. Poenis quas ſibi ſceleribus adoleſcentiae acquiſivit, ſayes Beza, with thoſe puniſhments, which are the iſſue of the ſins of youth: nay, though God hath upon your repentance pardoned thoſe ſins, yet he may in old age chaſten thee for them; then you may come ſadly to ſpeak that language, Rom. 6. 21. What fruit have we in thoſe ſins, whereof we are now aſhamed? Theſe queſtionleſs coſt David many a ſad tear, and mournful prayer, as we ſee in Pſalm. 25. 7. Remember not the ſins of my youth. As it is in the body, licentious youth contracts thoſe diſtempers, which are the burden and ſorrow of old age, filling them with pains and aches: So it is in the ſoul, thoſe ſins, which by miſpence of time youth ruſh into, may prove the ſorrow and vexation of age: but well-improved youth makes age comfortable.
3. Conſider, It will be an Antidote and prevention againſt thoſe ſins, which youth is moſt liable and prone to. Youth having leſs wiſedome to diſcover, and leſs ſtrength to reſiſt and withſtand temptation to ſin, more open to ſolicitation by reaſon of unruly paſſions, bad examples, and councel of others, is moſt liable to ſin. Wherewith ſhall a young man cleanſe his way? ſaith David Pſal. 119. 9. theſe being moſt ſubject to defilements: David anſwers the queſtion; By taking heed thereto according to thy word, and one of the precepts of that word is To redeem our time. Flee youthful lusts, ſaies Paul to Timothy, 2 Tim. 2. 22. the flames of luſt are moſt apt to enkindle by the heat of youth.
—Cereus in vitium flecti monitoribus aſper,Horat. de Arte Poet.
So Horace; Youth is wax to every impreſsion of vice: and the Poet gives you the reaſon of it.
Quaritur, Aegyſthus quare ſit factus adulter:
In promptu cauſa est, deſidioſus erat.
It was his idle miſpence of time which blew up and fomented the ſparkes of luſt for
Otia ſi tollas periêre Cupidinis arcus.
4. Conſider, It is your gathering time, and an age moſt capable of improvement: as tender twigs, moſt flexible; as wax fit for good impreſsions. Whereas, if this time be miſpent, the heart grows hard through cuſtome in ſin, the devil gets ſtronger poſſeſſion, the memory grows more unfaithful, the underſtanding weaker: God is provoked in a judicial way to take away your gifts and parts which you juſtly forfeit by a careleſs wrapping your talents in a napkin. The Wiſeman ſends ſuch ſluggards to the Ant to learn wiſedome: … provideth her meat in ſummer, Prov. 6. 8. So ſoon as the ſun ariſeth the bee flies abroad to gather in her honey: in youth our parts are active and vigorous, therefore then redeem your time.
5. Conſider, This will both ſweeten and facilitate employment to you afterward. The ſins of youth oft make men unſerviceable in riper years, or if repented of and forſaken, yet they are oft a reproach and diſcouragement to men in their employments. Ephraim was aſhamed, becauſe ſhe bore the reproach of her youth, Jer. 31. 19. S. Paul therefore writing to his young Timothy enformes him how to ſecure himſelf from contempt: Theſe things command and teach, & ſo, Let no man deſpiſe thy youth, 1 Tim. 4. 11, 12. Sins of youth lay men open to reproach, even then, when afterwards they prove eminent & ſerviceable in the work of God. Beſides, miſpence of youth muſt neceſſarily make our ſervice and employment abroad more difficult: for men to have their ſeed to ſeek, when a harveſt is expected from them: whereas your laborious improvement of this time makes ſervice eaſy and familiar, when having laid up a treaſure and ſtock of knowledge he is able, as the Scribe inſtructed to the kingdome of Heaven, to bring out of his treaſure things new and old. Matth. 13. 52.
6. Redeem this time in conformity to Chriſt, and the beſt Saints. Chriſt was at twelve years of age about his Fathers buſineſs, Luk. 2. 44. Samuel in his childhood was dedicated to the Lord. 1. Sam. 1. 28. Timothy from a child redeemed his time to the ſtudy of the Scripture. 2 Tim. 3. 15. And it is recorded as a juſt commendation of that good Prince Joſiah, that while yet young, he began to ſeek after the God of David his father, and at twelve years old zealously appeared againſt Idolatry. 2 Chron. 34. 3. Let us then tread in the footſteps of theſe Saints, and be followers of them, as they were of Chriſt, who redeemed his whole time to the ſervice and glory of his Father.
II. The ſecond rank of thoſe who are moſt eſpecially concerned in this is, ſuch men as are of greater abilities and opportunities. To whom God gives ten talents, he expects an improvement from them, anſwerable to that they are intruſted with: the improvement of five will not ſerve for him, who hoth received ten. To whom much is given, of him much ſhall be required, Luc. 12. 48. Mens great gifts and parts are ready to puff them up with pride: S. Paul was in danger of this 2 Cor. 12. 8. and this is the abuſe of the gifts of God, which, if rightly uſed and improved, ſhould not leaven us with pride, but engage & quicken us to more ſerviceableneſs for God, and not cenſuring the gifts of others (by which practiſe we either charge God for giving them no more, or ſacrifice ſacrilegiouſly to our ſelves, that we have ſo much; when as we have nothing, but what is received) endeavour to improve, and uſe our own.
III. The third rank: ſuch, who by idleneſs and looſeneſs have miſpent much time formerly: The Apoſtle Peter urgeth this. 1 Pet. 4. 2, 3. The later any of us have come into the vineyard, the harder muſt we labour to get our work done before the evening of our daies, when our account is to be made. As the Merchant, (to which I told you the expreſſion foreign was an alluſion) who comes when the mart is ready to break up, he will haſten his traffick, and double his diligence; ſo a traveller that overſleeps himſelf in the morning, will be upon the ſpur all the day after, that he may come to his journeys end in time: ſo ſhould thoſe who have loitered and idled away much of their time formerly, now with the more earneſtneſs preſs towards the mark, and run the race that is ſet before them.
IV. Thoſe who are engaged in ſpecial ſervice for God: ſuch are Magiſtrates and Miniſters. Of the firſt you know what the PoetHom. II. ſs. ſaith, foreign, A Magiſtrate muſt not ſleep a whole night: but the other is more conſiderable; we muſt be labourers, not loiterers in Gods vineyard: as they are deſcribed Heb. 13. 17. foreign, the word ſignifies, Noctes inſomnes agere, as they that watch. S. Paul was foreign, in theſe watchings often, 2 Cor. 6. 5. Diligence and labour is commendable in any; but in none more, then in a Miniſter of the Goſpel. The Prieſt under the law had the ſhoulder in the Sacrifice, to intimate that burden and labour, which lay upon him. See what employment S. Paul puts upon his young Timothy, 1 Tim. 4. 13, 14. Till I come, give attendance to reading, to exhortation, to doctrine, &c. And if you conſider duely that exact Scripture-knowledge, and in order to that, the knowledge of tongues, arts and ſciences, to qualifie a man for that employment, together with the end of it, the concernment of ſouls: (and adde the danger of negligence in this work, God having pronounced him curſed, Jerem. 48. 10. and that thoſe ſouls ſhall be required at our hands, who periſh through our negligence, Ezek. 3. 18. as Judah ſtood engaged for Benjamin, ſo Miniſters for ſouls: God will require, GodGen 43. 9. will require an account of them from them;) you will eaſily conclude it their intereſt more eſpecially then others, to redeem this time.
V. Thoſe eſpecially are engaged, who live in theſe places, and that not onelyonly becauſe we have greater opportunities (of which before) but chiefly becauſe our improvements are the intereſt and concernment both of Church and State. All mens eyes are fixt upon us, and their expectations are from us, and therefore we muſt redeem our time, that we may be a credit to our places, and a bleſſing unto the Church, and be able by our ſerviceableneſs, when God calls us out, to give an account of the expence of our time here, by contending for the faith againſt all novel encroachments of errour, hereſie, and the like.
VI. And laſtly, Thoſe eſpecially, who have bad experience of the grace of God, who are truely enlightned, and brought home unto Christ. And therefore you may obſerve, that the Apoſtle urgeth this dutie upon the Epheſians, from the conſideration of their regenerate condition, Epheſ. 5. 8. Ye were ſometimes darkneſs, but now are ye light in the Lord; therefore it follows, walk as children of the light: and having again ſaid at ver. 14. Awake thou that ſleepest, and ariſe from the dead, and Chriſt ſhall give the light; it follows in ver. 15. walk circumſpectly, not as fools (as formerly, miſpending, and laviſhing out your precious time) but as wiſe; and that hath reference to this, Redeeming your time. So the Apoſtle elſewhere frequently argues from the change of our ſtate and condition, to the change of our converſation: ſo Rom. 13. 11. And that knowing the time, that now it is high time to awake out of ſleep: for now is our ſalvation nearer: and at verſe 12. The night is far ſpent, the day is at hand, let us therefore caſt off the works of darkneſs, and put on the armour of light, &c. However menPſal. 104. 23. ſleep in the night, yet when the Sun ariſeth, man goeth forth unto his labour; ſo however men idle in the night of their unregeneracte, when the Sun of righteouſneſs is riſen upon them, then they muſt up and be working. Obſerve again, how the Apoſtle urges this in 1 Theſſ. 5. 5, 6. Ye are all children of the light, and of the day, we are not of the night, nor of the darkneſs: Therefore let us not ſleep, as do others, but let us watch, & be ſober. And therefore Paul himſelf, that had wickedly miſsſpent his time, in perſecuting of the Church, and blaſpheming God, when once he was brought home, deſires to improve it for God: and therefore calls out, Lord, what wilt thou have me to do? and thisActs. 9. 16. briefly upon theſe conſiderations, which I do but touch, and leave to your ſelves to be enlarged.
1. They have more to improve then others. They have not onelyonly common gifts, but a talent of ſpecial grace, which they ſhould trade with, and endeavour to improve.
2. They have the greateſt merciemercy to engage them. The Wiſeman urges it upon ſome, in conſideration of the great work of creation, Ecc…eſ. 12. 1.Remember thy Creatour in the days of thy youth: how much more ſhould an intereſt in the work of redemption wrought by Chriſt engage unto this? he having redeemed us to this end, that we might redeem our time for his ſervice, Luke 1. 74.
3. They have the greateſt hopes in their eyes to encourage them. Conſider, how laborious and diligent he will be, who hath the obtaining of a kingdome in his eyes: and ſhould not Chriſtians much more, eyeing their inheritance incorruptible, and that kingdome, which fadeth not away: For which cauſe, ſaith the Apoſtle, we faint not, &c. 2 Cor. 4. 16. but upon what ground? becauſe we know that he, which raiſed up the Lord Jeſus, ſhall raiſe us up alſo by Jeſus, verſe 14. and, we look not at the things which are ſeen, which are but temporal, but at the things which are not ſeen, which are eternal, verſe 18.
4. They are beſt able to judge of the pretiouſneſs of time, and how much it is their concernment to improve it, they having the glory of God, and their own ſalvation in their eye; they know what the miſpence of time means; it hath been the burden of their ſpirit, and the ſadneſs of their ſouls; they know and ſee into the danger of laviſhing out their time, which others, who diſcern none of theſe, prodigally throw away.
5. And laſtly, Their miſ-improvement of time is the greateſt ſcandal unto others. Every one is apt to take offence at, and encourage themſelves in looſneſs by, the remiſſneſs and idleneſs of thoſe, who own Chriſt, and profeſs the Goſpel. When my foot ſlippeth, Pſal. 38. 16.ſaith David, they magnifie themſelves againſt me. So the Apoſtle tels us of the Jews, Rom. 2. 24. that the name of God was blaſphemed among the Gentiles through them. And, how apt are men to take an occaſion by our idleneſs to reproach Learning, and Religion too? The Apoſtle therefore, with whom I ſhall conclude the Doctrinal part of theſe words, exhorts; Walk in wiſdome towards them that are without, Redeeming the time, Coloſſ. 4. 5.
Fourthly, The improvement of this by ſome Application.4 General. Application. And the Application of this ſhall be onelyonly twofold.
1. To check and reprove mens miſpence, and miſ-improvement of their time. Nothing more precious, yet nothing leſs regarded: may we not complain of many, who profeſs themſelves Chriſtians, as Seneca does of the Heathens; Magna pars vitae malè agentibus, maxima Epist. 1.nihil agentibus, tota aliud agentibus dilabitur. We hold our time of God, as our great Landlord, and how are moſt like to bad Tenants, who return little or no homage to him for it: but improve Gods talents in the devils ſervice. Quem mihi dabis, ſaith Seneca, qui aliquod temporis pretium ponat, qui diem aeſtimat: Where ſhall we finde a man, who ſets a due value and eſtimate upon his time? What between doing nothing, and that which is worſe then nothing, ſin, moſt mens time ſlips away. I onelyonly ſuggeſt unto you this; Time will have an end ſpeedily, and what will you do, when God calls to an account of that time which you have ſpent upon your luſts, and though it may ſeem to have been pleaſant, yet without repentance it will be very ſad: even as it fared with thoſe jolly ones, in Job 21. 12, 13. They take the timbrel, and harp, and rejoyce at the ſound of the organ. They ſpend their dayes in wealth, and in a moment go down to the grave: and well were it for them, if they might reſt there; but it will be more horrible, as in verſe 30 of that chapter, The wicked is reſerved to the day of deſtruction, they ſhall be brought forth unto the day of wrath.
2. To quicken us to a conſcientious performance of this duty by a laborious improvement of our time. This the Apoſtle preſſes, 1. Theſſ. 4. 11. That ye ſtudy to be quiet, and do your own buſineſs: and again in 2 Theſſ. 3. 10, 11. For even when we were with you, this we commanded you, that if any would not work, neither ſhould he eat: For we hear that there are ſome which walk among you diſorderly, foreign. Diſorderly walking, eſpecially in miſpending, and miſ-improving our time, is very unſuitable to a Chriſtian. I ſhall therefore ſhew you briefly, to what end, and how you ſhould improve your time conſcientiouſly, and ſo diſmiſs the Text. It muſt be done,
I. To the glory of God: Whatſoever you do, ſaith the Apoſtle, do all to the glory of God, 1 Cor. 10. 31. Did we conſider this in the improving our time in our ſtudies, and ask our ſelves this queſtion, Can God have any glory from this kinde of ſtudie? it would certainly cut off the ſtudy of many unprofitable, impertinent, idle books, which inable men onelyonly for ſome idle frothy diſcourſe▪ to the diſhonour of the great God, Time is Gods creature, and his talent, therefore to be imployed onelyonly to his glory.
II. To the good of others. So the Apoſtle expreſſely, Gal. 6. 10. foreign: While we have time, let us do good unto all. That Romane Emperour ſet a juſt eſtimate upon his time, who accounted that day loſt, in which he had done no good unto ſome. This concerns thoſe eſpecially, who are intruſted with the care of others. Titus Veſpaſian was wont to ſay, Hodie non imperavi, quia nemini benefeci: a ſpeech worthy of an Emperour, whoſe chief care ſhould be for the publick good; ſo ſhould we alſo, who are entruſted with the care of others, account that day miſ-ſpent, in which we have not endeavored ſome way to better them, Ut non negligunt opportunitatem lucrifaciendi errantes, incredulos, inter quos vivebant, ſayes Muſculus: ſo alſo the Apoſtle exhorts, Coloſſ. 4. 5. Walk wiſely to them that are without, redeeming the time.
III. To our own ſalvation, neglecting no opportunity whereby we may promote it, willingly engaging in every dutie and practiſe, which hath a tendencie to it: thus working out our ſalvation with Phil. 2. 12.fear and trembling. But withall we muſt obſerve, that this muſt be done,
1. Preſently, leſt it be too late. As Thales being ſolicited to marrie when young, anſwered foreign, It is too ſoon; when old, foreign, It is too late: ſo many, who have thought much too ſoon to dedicate themſelves to God, in their age have ſadly in the deſpair of their ſpirit cryed out, It is too late: let us reſolve therefore as Elihu in Job, Job 24. 32.If I have done iniquity, I will do no more, that is, in miſpending, and miſ-improving our time, but in the preſent redeeming of it. It is one of the maſter-pieces of Satan, to deſtroy ſoules, by tempting them to defer and delay the improvement of their time, ſuggeſting unto them, It will be time enough afterward: thus the yong Gallant is perſwaded to ſpend his time in pride, and vanity, till he hath none left to pray, repent, and return in. As a cunning uſurer flatters his debtour, tells him all will be well, till he hath failed his day, and then ſeizeson his land: ſo Satan flatters men into ſecurity, perſwades them that they have day enough before them, till they have ſinned away their day of grace, ſo God is provoked at laſt to give them up to that maſter, whom they have ſerved all their time, to receive their wages in eternity of miſery. Curſed be that Proverb, A young Saint, an old Devil: you do not oft ſee young Devils prove old Saints. Solomon gives better advice, Prov. 22. 6. Train up a child in the way he ſhould go, and when he is old, he will never depart from it: and the Prophet Jeremiah, It is good for a man, that he bear Lam. 3. 27.the yoke in his youth: the yoke of obedience, as well as of affliction. Let me reaſon then with you, as S. Augustine did ſometimes with himſelf,Aug. Confeſſ. lib. 8. cap. 5. Quam diù cras & cras, quare non hodie? Modò & Modò non habent modum. We ſhould redeem every day, as if it were our laſt. Ille beatiſsimus eſt, & ſui ſecurus poſſeſſor, qui craſtinum ſine ſolicitudine expectat: Quiſquis dixit vixi, quotidie ad lucrum ſurget, ſaith Seneca. Senec. ep. 12.We ſhould without anxiety or ſolicitude expect a morrow, and with diligence and conſcience improve to day. To day, while it is called to day, if ye will hear his voice &c. Hebr. 3. 15.
2. Reſolvedly, leſt you be hindered: you will meet with many impediments, much difficulty, and many temptations to miſpend your time, we need therefore take up a reſolution to go through: ſo long as there is a Devil and a world without, and fleſh within, we muſt expect to meet with impediments in every religious way: but we ought in the ſtrength of God to reſolve againſt them, to avoid, and encounter them. Eccleſ. 11. 4. He that obſerveth the wind, ſhall not ſow, and he that regardeth the clouds ſhall not reap; and he that makes difficulty an argument againſt duty, ſhall never perform any. Difficulties ſhould make a Chriſtian more diligent and watchfull, not more ſecure, and careleſs. Solomon marks him for a ſluggard, that pretends a lion in the way, why he ſhould not go forward, Prov. 22. 13. Cùm ità corruptum eſt ſeculum, videtur diabolus tyrannidem occupare, ut non poſsit tempus Deo conſecrari, niſi quodammodo redemptum, ſo Calvin. Daniel would redeem his time for prayer, thoughCalv. in loc. he knew for certain, he ſhould be caſt into the den of lions: and the three children would not worſhip the golden image, though they knew a fiery furnace, heat ſeven times hotter then ordinary, was provided for them: nor the Apoſtles deſiſt from preaching though they knew they were ſure to ſuffer for it: and not onelyonly ſo, but they rejoyce that they could redeem their time at this rate, Acts 14. 18, 19. You may perhaps meet with contempt, David was the ſong of the drunkards; Pſal. 69. 12. 2 Sam. 6. 16. 2 Cor. 12. 10.you cannot dance before the Ark of God, but you ſhall have a ſcoffing Michal; be loaded with reproaches, as S. Paul was, who yet gloried in them; you muſt remember to go through all reſolvedly, to redeem your time to God. The Primitive Chriſtians bought this time with the price of their bloud, that they might conſecrate it to God. S. Paul would go up to Jeruſalem, to preach the Goſpel, though his life lay at ſtake for it, I am ready not onelyonly to be bound, but to die at Jeruſalem, Acts 21. 13.
3. Perſeveringly, leſt you be turned back. It is one of Satans methods in his temptations, when Chriſtians have been performing duties, eſpecially if with freedome and enlargement, to tempt them after that to remit of their watch, and be ſecure, and ſo gets advantage over them: we muſt not make the improvement of one day an argument of miſpending the next, but lay out every day by labour and diligence. It will be the priviledge of Saints in heaven, that they reſt from their labours; while they are here, they muſt foreign:Rev. 14. 13. Phil. 2. 12. work and work out their ſalvation with fear and trembling: they will find conſtantly much work to do; old corruptions to mortifie; ſins to repent of, and pray againſt; graces to act and increaſe; gifts to be ſtirred up; comforts to be maintain'd and upheld; perſonal and relative duties to be performed; general and particular callings to be attended; ſeveral relations to be filled up: and this will take up our time here, if ſeriouſly remembred.
But do you allow (ſome may ſay) no time for Recreations? Yes, ſo they be not too expenſive of time, but enablements to our particular ſervices.
No time for enjoyment of friends? Yes, much, and by that you may beſt redeem your time, by diſcourſes to the edifying and building up of one another in your moſt holy faith. What no time Jud…, v. 20.for ſecular employments? Yes, employment in thy calling is redeeming thy time: and if thou doeſt not ſo employ thy calling, as therein to provide for thine own, thou art worſe then an infidel, 1 Tim. 5. 8. I ſpeak onelyonly of laviſhing out your time in the ſervice of ſin. And therefore, to draw to a concluſion, Remember, that if he, that wrapped up his talent in a napkin, was cast, as an unprofitable ſervant, into utter darkneſs, as it is Matth. 25. vvhat place in everlaſting burnings ſhall be laid out for them, who laviſh out their talents in the ſervice of their luſts, and ſacrifice their time conſtantly unto the devil, and the world? But he that improves his time, and talents, though never ſo ſmall, ſhall be rewarded by God with a moſt ample and everlaſting reward: for, Bleſſed is that ſervant, whom his Maſter, Matth. 24. 46.when he cometh, ſhall finde ſo doing.
FINIS.
THE BARREN SOIL, OR, The GROUNDS and REASONS OF UNPROFITABLENESS under the means of GRACE; Together with the ſuitable remedies and cures, diſcovered in the following Sermons on HEBR. 4. 2.
By JOHN FROST, B. D. late Fellow of S. JOHNS Colledge in CAMBRIDGE.
CAMBRIDGE: Printed by John Field, Printer to the Univerſitie. Anno Dom. MDCLVII.