Of the Redemption of Time
I would consider these particulars: I. What that time is which we are to redeem. II. What it is to redeem that time. III. How that time is to be redeemed. IV. Why that time is thus to be redeemed.
I. The first of these, what that time is, that is to be redeemed. The philosophers trouble them* selves much about what time is, and leave it very di£Scult; but we shall not need to trouble ourselves with that inquiry. The time that is hre meant, seems to be under this double relation: first, In relation to some apt season for any thing to be done; and then it is properly called opportunity, which is nothing else but the coincidence of some circumstance accommodated to some action suitable to it: as the time for the husbandman to reap his corn, is when the corn is ripe, and the weather seasonable. It is time for the smith to forge iron when it is hot, and therefore malleable. And so in matters moral; it is a time to show mercy when an object of misery occurs, and a power to give relief. This, as I take it, is that which the Greeks call xa/f oc, or opportunity, Secondly, In relation to that continuance of li
sfr duration of the reasonable creature in life, in this world, or the time of our life.
II. To redeem time, therefore, is in relation to both these, namely, 1. In relation to seasons and opportunities; the redemption of time in this respect is, first, Diligently to watch and observe all fitting seasons and opportunities of doing all the good we may, whether in relation to Almighty God, his service, and glory; or in relation to others, in all acts of charity and justice; or in relation to ourselves, in improvements of knowledge, piety, and virtue. Secondly, Industriously to lay hold of all these opportunities, and not to let them slip, but to apply suitable actions to suitable opportunities, when they occur. 2. la relation to the times of our lives; and so we are said to redeem our time. First, When we constantly employ our time, and leave few vacuities and intervals in it without employing them. The opposite to this, is idleness, or doing nothing. Secondly, When we employ our time constantly in doing something that is suitable to the value and usefulness of our time. The opposites to this, are, first, The sinful employment of our time, which is indeed worse than idleness: or, secondly, The vain, and impertinent, and unprofitable employment of our time, as Domitian did in killing flies* Thirdly, When we employ our time, not only in things profitable, but in such things as are of greatest use and importance; and therefore such employments, as are of the greatest importance and concern, ought to take up the greatest and most considerable part of our time; otherwise we are imprudent and irrational in the improvement or redemption of our time. And therefore, this redeeming of our time is ordinarily called husbanding of our time, in resemblance of the husbandman’s proceeding with his ground. If the husbandman doth not till and sow his ground, but is idle; or if he takes much pains in tilling of the ground, and sows nothing but cockle and darnel, or such hurtful seeds; or if he sows not that which is hurtful, but sows light or unprofitable com; or sows that ground with a more ignoble and useless grain, which would with more reason and advantage be employed in a more noble grain, that would yield more profit; or if he sows a suitable grain, but observes not the season proper for it; that man is an ill husband of his ground: and he that with the like negligence, or imprudence, husbands his time, is an ill husband of his time, and doth not redeem it as he is here directed. But of this more in the text.
III. How time is to be redeemed. The particular methods of husbanding time under both the former relations, namely, in relation to opportunity, and in relation to our time of life, shall be promiscuously set down. Now the actions of our lives may be distinguished into several kinds, and in relation to those several actions, will the employment of our times be diversified. 1. There are actions natural; such as eating, drinking, sleep, motion, rest. 2. Actions civil; as provision for families, bearing of public offices in times of peace or war; moderate recreations, employments in civil vocations, as agriculture, mechanical trades, liberal professions. 3. Actions moral; whether relating to ourselves, as sobriety, temperance, moderation, (which thou )[v^ x e6s
rtither habitB than actions, and the actions of them rather consist in negatives than positives, yet I style them actions) or relating to others, as acts of justice, charity, compassion, liberality. 4. Or, lasUy, Actions religious, relating to Almighty God, as invocation, thanksgiving, inquiring into his works will, obedience to his law and commands, observing solemn &*jasons of his worship and service, and whidi must go through and give a tincture to all the rest, a habit of fear of him, love to him, humility, and integrity of heart and soul before him; and, in sum, a habit of religion towards God in his Son Jesos V Christ, which is the one thing necessary, and overweighs all the rest upon these accounts; 1. In respect of the excellency and sovereignty of the object. Almighty God, to whom we owe our being, and the strength and flower of our souls. 2. In respect of the nobleness of the end thereby to be attained; for whereas all the rest serve only to the meridian of this life, the latter hath a relation to an eternal life. 3. In respect of the nobleness of the habit itself which hath a universal influence on all the rest of the before-mentioned relations, and advancetb, improveth, and ennobleth them. It would be too long to prosecute the methods of redeeming the time in the particular relation to all these actions; therefore, in this pursuit of the manner of redeeming the time, I shall set down only these generals.
1. We are to neglect no opportunity that occurs to do good; but, 1. To watch all opportunities, that offer themselves thereunto. 2. To seek for them, if they offer not themselves. 3. To use them, and not to let them slip.
2. In the coincidence of opportunities of several kinds, and suiting to several actions, to give those the preference that correspond to the most worthy aiions; and in the coincidence of opportunities for aons of equal moment, to prefer such as are most
«re, and probably unlikely to occur again, before ose that are under a probability of frequent occur* rence.
3. We are to be very careful to leave no baulks or interspersions of idleness in our lives. Those men that have most employment, and of the most constant nature, cannot but have certain intervals between the varieties of business, which may be fitted with employments suitable to their length or qualities; and it becomes a good husband of his time, to have some designations and destinations of businesses that may be suitable to the nature quality, seasons, of those vacant - intervals. An industrious husbandman, tradesman, scholar, will never want business fitted for occasional vacancies and. leisure hours. Gellius, in his Noctes Atticas, has left us an experiment of it: and a Christian, even as such, hath ready employment for occasional interstices, reading, praying; the crumbs and fragments of time would be furnished with their suitable employments; it is precious, and therefore let none of it be lost.
4. Much time might be saved and redeemed in retrenching the unnecessary expenses thereof in our ordinary sleep, attiring and dressing ourselves, and the length of our meals, as breakfasts, dinners, suppers; which, especially in this latter age, and among people of the better sort, are protracted to «ax lfiL<- moderate and excessive length: there is little less than ten or twelve hours every day spent in these occasions of life, which might be fairly reduced to much less.
5. Take heed of entertaining vain thoughts, which are a very great consumption of time, and are very incident to melancholy and fanciful persoDSy whom I have known to sit the greater part of several days in projecting what they would do if they had such estates, honours,^ or places, and such kind of unprofitable and vain meditations; which humour is much improved in them that he long in bed in the morning.
6. Beware of too much recreation. Some bodily exercise is necessary, for sedentary men especially; but let it not be too frequent, nor too long. Gaming, taverns, and plays, as they are pernicious, and corrupt youth; so, if they had no other fault, yet they are justly to be declined in respect of their excessive expense of time, and habituating men to idleness and vain thoughts, and disturbing passions and symptoms when they are past, as well as while they are used. Let no recreations of any long continuance be used in the morning, for they hazard the loss or discomposure of the whole day after.
7. Visits made or received, are for the most part an intolerable consumption of time, unless prudently ordered: and they are for the most part spent in vain and impertinent discourses. 1. Let them not be used in the morning. 2. Let the visits made to, or by persons of impertinence, be short, and at such times as may be best spared from what is more useful or necessary, namely, at meals, or presently after. 3« But if the pecsoBs to be visited, are men of wisdiMsiy learning, or-emvience of parts, the visits may be longer; but yet eo as the time may be profitably spent in iAsef4il disoourses, which carries in it aa well profit and advantage as civility and respect.
8. Be fobatunately constant to your devotions at certain 3et time a, and be suare to spend the Lord’s day entirely in those religieus duties proper for it; and let notlung but an inevitable necessity divert you from it. For, 1. It is the best and most profitable spent time; it is in order to the great end of your bein in the world. 2. It is in order to your everlasting happiness; in comparison of which, all other business of this life is idle and vain; it is that which will give you the greatest comfort in your life, in gpur sickness, in your ;death; and he is a fool that provides not for that which will most certainly come. “S. It is the most reasonable tribute imaginable to that “God, that lends you your time, and you are bound to pay it under all the obligations of duty and gratitude: and, 4. It is that which will sanctify and prosper all the rest of your time, and your secular fonploymencs. I am not apt to be superstitious, but this I have certainly and infallibly found true, that foy my deportment in my ;duty towards God, in the .times devoted to his service, especially on the Lord’s ‘day, I could make a certain conjecture of my success in my .secular concerns the xest xy£ the week after. If I wereT loose and negligent in the former, the latter tnever succeeded well; if -strict, and conscientious, ;and watchful in the former, I was successful and prosperous in the latter.
.9* (Be industrious and faithful in ^ovilt cvei.
M ‘V^
The merciftil God hath not only indulged us with a far greater portion of time for our ordinary occasions, than he hath reserved to himself, but also enjoins and requires our industry and diligence in it. And remember that you observe that industry and diligence, not only as civil means to acquire a competency for yourself and your family, but also as an act of obedience to his command and ordinance: by means whereof, you make it not only an act of civil conversation, but of obedience to Almighty God, and so it becomes in a manner spiritualized into an act of religion.
10. Whatever you do, be very careful to retain in yourheart a habit of religion, that maybe always about you, and keep your heart and your life always as in his presence, and tending towards him. This will be continually with you, and put itself into acts, even although you are not in a solemn posture of religious worship, and will lend you multitudes of religious applications to Almighty God, upon all occasions and interventions, which will not at all hinder you in any measure in your secular occasions, but better and further you; it will make you faithful in your calling, even upon the account of an actual reflection of your mind upon the presence and command of the God you fear and love; it will make you actually thankful for successes and supplies; temperate and sober in all your natural actions; just and faithful in all your dealings; patient and contented in all your disappointments and crosses; and actually to consider and intend his honour in all you do; and will give a tincture of religion and devotion upon all your secular employments, and turn those very actions, which are materially civil or natural into the very true and formal nature of religion, and make your whole life to be an unintermitted life of religion and duty to God. For this hait of piety in your soul, will not only not lie sleeping and inactive, but almost in every hour of the day will put forth actual exertings of itself in applications of short occasional prayers, thanksgiving, dependence; resort unto that God that is alwaiys near you, and lodgeth an a manner in your heart by his fear, and love, and habitual religion towards him. And by this means you do effectually, and in the best and readiest manner imaginable, doubly redeem your time. 1. In the lawful exercise of those natural and civil concerns which are not only permitted, but, in a great measure, enjoined by Almighty God. 2. At the same time exercising acts of religious duties, observance, and veneration unto Almighty God, by perpetuated, or at least frequently reiterated, though short, acts of devotion to him. And this is the great art of Christian chemistry, to convert those acts that are materially natural or civil, into acts truly and formally religious; whereby the whole course of this life is both truly and iuterpretatively a service to Almighty God, and an uninterrupted state of religion, which is the best and noblest, and most universal redemption of the time.
11. Be very careful to prefer those actions of your life that most concern you; be sure to do them chiefly, to do them most. Let those things that are of less moment, give place to those things that are of the greatest moment. Every man of the most ordinary prudence, having many things to do, will
m2 be sure to be doing that first and chiedy which mrrost concerns him, and which being omitted and possibly wholly neglected, might occasion his most irreparable loss. We have, it is true, many things to be done in this life; Ars longa vita brevis; afid we have seasons and opportunities for them: but of these many things, some are barely conveniences for this life: some, though they seem xtkott necessary, yet still they rise no higher, nor look any farther, nor seYve any longer, but only for the meridian of this life, and are of no possible use in the next moment after death. The pleasures, the profits, the honours, the most fiorid accommodations of great human learning, stately houses and palaces, goodly possessions, greatest honours, highest reputation, deepest policy, they are fitted only to this life; when death comes, they are insignificant, pitiful things, and serve for nothing at all the very next moment after death; nay, the diseases, and pains, and languishings, that are the preludes of death, render them perfectly vain, if not vexatious and torturing. But there are certain businesses, that are not only excellently useful in this life, but such as abide by us in sickness, in death; nay, go along with us with singular comfort into the next life, and never leave us, in an eternal state of rest and happiness, such as may be, with much ease, acquired in the time of health and life, but very difiicult to be attained in the time of sickness, and the hour of death, but never to be forgotten after death; such as are of that necessity, that, in comparison of them, all other things are impertinent and vain, if not desperately noxious and hurtful. There is no necessity for me to be rich, and ta be gret in the world; to have such a title of honour, such a place of dignity or profit; to leave such an inheritance or titular dignity to my son; or to have so many thousand pounds in my inventory, when I die. But there are certain matters of absolute necessity to me, such as, if I am without, I am undone and lost, and yet such as, if QOt attained here in this life, can never be attained: and theirelore, as it concerns me in the highest de* gree tq attain them, so it concerns me in the highest degriee to attain them in this life, and to take all opportunities imaginable in order thereunto,- and to redeem every minute of time for that purpose, lest I should be for ever disappointed, and not be like the foolish virgins, to be getting oil when the door is ready to be shut; and, with the truant scholar, to trifle away my time allotted me for my lesson, and then begin to learn it when my master calls me to repeat it. And those businesses are such as these: the knowledge of Christ Jesus, and him crucified; the attainment of faith in God through him; the acquaintance of myself with the will of God, the comporting of myself with that will; the exercise of true 9nd serious repentance for sins past; the steady resolution of obedience to his w’dl for the time to come; the attaining of the pardon of my sins, and peace with God through Christ our. Lord; the sub-r daing of my lusts and corruptions; the conformation of my wiH and life to the holy will of God, and the perfect pattern of holiness, Christ Jesus; the working out of my salvation with fear and trembling; the giving all diligence to make my calling and election sure; the fitting and purging q{ me a vessel of gloiy and immortality, and fitted for the use of my great Lord and Master; the casting myself into such a frame and posture of mind and life, that I may be fitted and ready to die, and give up my account to my Lord with peace and cheerfulness, and comfort; so that if I should, either by the hand of some disease or casualty, or other providence, receive this
solemn message, “Set thy house in order, for thou shalt die,” I might receive it with as much readiness, willingness, and cheerfulness, as a faithful and diligent servant would receive this command from his master, You must take such a journey for me to-morrow.’ These, and such like businesses as these, besides the constant tenor of a just, virtuous, and pious life, are the most important businesses of a Christian. Firist, such as are of absolute necessity to him, he ay not, he cannot be without them Secondly, such as cannot be done elsewhere than in this life: the world is the great laboratory for perfecting of souls for the next; if they are not done here, they cease to be done for ever: death shuts the door, and everlastingly seals us up in that state it finds us. Thirdly, and every season of this life is not at least so suitable for it: sickness and pain, and wearisome and froward old age, have business enough of themselves to entertain us; and any man that hath had experience of either, will find he halh enough to do to bear them, or to struggle with them. And, fourthly, we know not whether the grace and opportunities that God hath lent us, and we have neglected in our lives, shall ever be afforded again to us in the times of our sicknesses, or upon our deathbeds; but little portions of time in our lives and healths are famished with thousands of invitations and golden opportunities for these great works. Let us therefore redeem those portions of time, that our life and health lend us, for this great and one thing necessary.
And now, if a man will take a survey of the common course, even of the Christian world, we shall find the generality of mankind the veriest children, fools, and madmen, that ever nature yielded. The very folly of children, in spending their time in rattles and hobby-horses, is more excusable than theirs,. whose reason and experience should better instruc them. There is not any man so ‘senseless, but he knows be must die, and he knows not how soon he shall hear of that sad summons; and if he were so brutish as not to think of it, or believe it, yet the weekly bills of mortality give him daily instances of it: and yet, if we do but observe the world of men, they do, for the most part, wholly trifle away their time in doing that which is evil; or in doing nothing to any purpose, or becoming a reasonable nature. One man trifles away his time in feasting and jollity; another in gaming, or vain and unnecessary recreations, in hunting, hawking, fowling, and other wasting expenses of time: another in fine clothes, powderings, and painting, and dressing; another in hunting after honours and preferments, or heaping up of wealth and riches, and lading himself with thick clay; another in trivial speculations, possibly touching some criticism or, grammatical nicety: and all these men wonderfully pride themselves as the only wise men, look big and goodly, and when they come to die, all these prove either vexatious awdlitures of mispent time; or, at least, by the rery ap* pearance of sickness and death, are rendered poor, empty, insipid, and insigmficant things; and then the minister is sent for, the sacrament desired, and nothing but penitence, and complaints of the. vanity of the world, unhappy expenses of time; and all the wealth and honour would be presently sacrifieed for the redemption of those mispent hours, and days, and years, that cannot be recalled, nor redeemed by the price of a world. But the great misery of mankind is this, they carniot, or will not, in the time of health, anticipate the consideration of death and judgment to come; nor put on any apprehensions or thoughts, that the time will come when things wiH be otherwise with them than it now is, or that they will be driven into another kind of estimate of things than they now have, and this their way is their folly. Man being in honour, in health, in life, understandeth not, but becomes like the beasts that perish, Psal. xlix. 12.
IV. I come to the reasons why we ought thus to redeem our time, which may be these:
1. Our time is a talent put into our hands by the grefit Lord of the whole family of heaven and earth, and such whereof we are to give an account when our Master calls, and it will be a lamentable account, when it shall consist only of such items as these: Iteniy So much of it spent in plays, and taverns, and gaming. hem So much of it spent in sleeping, eating, drinking. hem So much spent in recreations, and pastimes. hem So much spent in getting wealth, and honour, &c. and there remains so much which was spent in doing nothing.
2. Our time i? a universal talent, that every roan, that lives to diacretioPi hatb» Every man hath not a talent of learning, or of wealth, or honour, or subtilty of it to account for; but every man that lives to the age of discretion hath time to account for.
3. Every man hath not only a talent of time, but every man hath a talent of opportunity, to improve his talent in some measure, put into his hand. The very works and light of nature, the very principles of natural religion are lodged in the hearts of all men; which, by the help of his natural reason, he might exercise to some acts of service, duty, and religion towards God. But the Christian hath much more.
4« The redemption and improvement of our time is the next and immediate end why it is given, or lent us, and why we are placed in this life; and the wasting of our time is a disappointment of this very end of our being; for thereby we consequently dis* appoint God of his glory, and ourselves of our happiness.
5» Upon the management and disposal of our time depends the everlasting concernment of our souls. Ex hoc momento pendet aiernilas. If it be redeemed, improved, and employed as it ought to be, we shall, in the next moment after death, enter into an immutaUe, eternal, and perfect state of glory; if it be either sinfully or idly spent, we fall into an everkstiog, irrecoverable, and unchangeable state of Httsery
6. The business we have to do in this life, in. order to the cleansing of our souls, and fitting them for glory, is a great and important business, and the tkne we have to live hath two most dangio]L& cyoa!lvy
M 3 ties in reference to that business. 1. It is short: our longest period is not above eighty years, and few there be that arrive to that age. 2. It is very casual and uncertain: there be infinite accidents, diseases, and distempers that cut us off suddenly; as acute diseases, such as scarce give us any warning; and considering how many strings, as it were, there are to hold us up, and how small and incdnsiderable they are, and how easily broken, and the breach or disorder of any of the least of them may be an inlet to death, it is a kind of miracle that we live a month. Again, there be many diseases that render us in a manner dead while we live, as apoplexies, palsies, phrensies, stone, gout, which render our time either grievous, or very unuseful to us.
7. Time once lost, is lost for ever: it is’ never to be recovered; all the wealth of both the Indies will not redeem nor recal the last hour I spent; pi ceaseth for ever.
8. As our time is short, so there be many things that corrode and waste that short time; so that there remains but little that is serviceable to- our best employment. Let us take but out of our longest lives, the weakness and folly of childhood and youth; the impotency and roorosity of our old age; the times far eating, drinking, sleeping, though with moderation; the times of sickness and indisposedness of health; the times of cares, journeys, and travel; the times for necessary recreations; interview of friends and relations, and a thousand such expenses of time; the residue will be a small pittance for our business of greatest moment, the business, I mean, of fitting our souls for glory; and, if that be misent, or idly spent, we have lost our treasure and the very flower and jewel of our time.
9. Let us but remember, that when we shall come to die, and our souls sit, as it were, hovering upon our lips, ready to take their flight, at how great a rate we should then be willing to purchase some of those hours we once trifled away, but we cannot.
10. Remember that this is the very elixir, the very hell of hell to the damned spirits, that they had once a time, wherein they might, upon easy terms, have procured everlasting rest and glory; but they foolishly and vainly mispent that time and season, which is not now to be recovered.