5

ON REDEEMING THE TIME,

In almost every page of our Bible, we meet with something to remind us that "the wisdom of this world is foolishness with God," and that, therefore, if any man will be wise, he must become a fool that he may be wise. The rules which God gives his people for the direction of their conduct, are directly opposed to the maxims and practices of worldly men. In their estimation, time is one of the most worthless commodities of which they have to dispose. Instead of being prized as a blessing, or improved as a treasure, they very frequently regard it as an incumbrance; hence they not unfrequently talk of beguiling, of driving away, nay, even of killing time; and, by thousands of our infatuated race, he is accounted the wisest man who is most successful in devising means for this unhallowed purpose. But, in the Word of God, time is ever represented as unspeakably valuable, as a treasure, every particle of which should be carefully improved; in relation to which even parsimony is a virtue.

Instead of being burdened by the present time; instead of devising arts to kill, or to drive it away, those who are properly influenced by the representations of the Bible, would, were it in their power, recal the hours which are past. Something like this seems to be recommended in the important exhortation which is more than once given by the sacred writers-"Walk in wisdom; redeeming the time." In their estimation, the great difference between a wise man and a fool is, the latter is prodigal, the former is frugal of time; the one thoughtlessly squanders away what he now has, the other anxiously endeavours to redeem what he has lost. The phrase "redeeming the time," literally signifies "buying back, or buying out the time." Much of our time has been lost. Worldly objects make large demands on that which remains; they lead us as it were, to pledge it to them. If we are wise, we shall endeavour to derive some benefit from the time which is past, and to redeem as much as possible of the present and future, which we have pledged to the world, that we may devote it to spiritual improvement, to preparation for eternity. The phrase, then, of "redeeming the time," may be considered as applicable both to the past and the present. this subject it may be necessary to consider-by what means time may be redeemed-and why we should be solicitous to redeem

time.

On

Godly sorrow for past negligence is one way of redeeming time. One of the most solemn considerations which can be presented to our minds is, that when time is once passed, it can never be recalled it is gone for ever. Every year, every day, every moment as it leaves us, bids us an eternal farewell with all its peculiar capabilities, and privileges, and mercies, and trials, it departs, never, never to return; only the recollection, the consequences, the responsibility, the account connected with it, remain, and will meet us another day. No wishes, however earnest : no repentance, how

:

ever deep, no prayers, however fervent; no tears, however COpious; no efforts, however vigorous and persevering, can recal the hours that are past-can undo what has once been done, can annihilate what has once received existence, or remove, taking into account the whole of our existence, the stain that has been once infixed on our characters. With infinitely greater propriety than Pilate could, may time, as it finishes each roll of its memorials, and delivers it to the custody of an inexorable immutable duration, say -" What I have written, I have written." How important then is it to improve the present moment. In a twofold sense we act for eternity. But it is some consolation, that though past time can never be recalled, it may be laid under contribution for the purposes of moral and religious improvement. It may be caused to pass under review before the eye of the mind, and thus may be rendered the means of producing humility, of exciting genuine penitence, of stimulating to diligence in the performance of duty. Now every thing which lays us in the dust before God, which produces that humility in which he delights, that repentance with which he has connected the pardon of sin and eternal life, every thing that contributes to interest us in the invaluable promise-" blessed are they who mourn, for they shall be comforted," is beneficial; some solid good is thus derived from it. A return to rectitude of conduct must always commence in a conviction that we have been wrong. The man who is not deeply humbled for his folly and guilt in mispending past time, will never improve that which remains. If then we would redeem the time, let us review the years we have already spent in the world, let us endeavour to ascertain, as far as possible, the manner in which every day has been spent; (this will not appear too much, if we remember that every day will at last be reviewed by God, and that, for every day, we must render an account;) and compare this with the requirements of the divine law, that we may discover how much time we have suffered to pass unimproved, and be made sensible how great is the loss which we have sustained, that we may see what has robbed us of our time, and for the future, be on our guard against its influence. It requires no deep insight into human nature to be able to affirm, that those who shrink from this review, those who think it irksome or unnecessary, will never, while such are their views and dispositions, comply with the exhortation of the apostle, by redeeming the time.

Watchfulness, activity, energy, and diligence, enabling us to turn every hour to the best account, and to perform every duty in its proper season, are amongst the principal means of redeeming time. When the labourer has lost any time, one way by which he endeavours to redeem it, is extraordinary exertion. It is not enough for the man who would redeem time to be in motion, he must run the race that is before him. It is not sufficient that he is doing something, he must exert himself to the utmost; he must not only work, but labour, all his energies may be put in requisition, all his powers excited. If simply to improve time requires activity, what

is necessary to redeem it? In any important worldly affair-when

an enemy is to be repulsed-when a kingdom is to be defended, or

won, when an extensive mercantile concern is to be managed, men are no strangers to this activity and energy. The man who, in those circumstances, should appear destitute, or incapable of them, would be despised and condemned. Why should they then be thought unnecessary in religion? or why should it be thought harsh to say, that the man who, when his immortal interests are at stake, appears slothful and negligent is both criminal and contemptible? If God has made our worldly property to depend, in a great degree, on our own exertions, why should it be thought strange, if he has connected our spiritual prosperity with them? If he who lavishes away his money comes to poverty, can we expect that he who squanders away his time will abound in heavenly riches? If drowsiness clothes the body with rags, it will never adorn the soul with the beauties of holiness. How numerous are the warnings against sloth, the exhortations to activity, that are given us in the Word of God. Even the Redeemer himself,-who came to obey the law, and to bring in a complete, an everlasting righteousness, by dying on the cross for our sins,-calls and urges them to watchfulness and activity, -"Let your loins be girded about and your lights burning; and ye yourselves like unto men who wait for their Lord."-" What I say unto one, I say unto all, watch." Work out your own salvation with fear and trembling."-"Be steadfast, immoveable, always abounding in the work of the Lord."

If we wish either to redeem or to improve time, it is of the utmost importance that every duty be performed precisely in its proper season; that the work of the day be done in its day, of the hour in its hour. If every duty is not properly discharged whenever it demands our attention, one of two things must be the consequence : either it will be entirely omitted, or it will encroach on the time that should have been allotted to something else; and if "sufficient to the day is the evil thereof," sufficient also to the day is the duty thereof. Our work is proportional to our time. In many cases, the duty that has once been neglected, will be entirely omitted. In not a few, it can never be performed. For how often does opportunity to improve it, wait as it were only a few minutes for our decision, and then vanish for ever. There are duties which can be performed, perhaps, but on one occasion in our lives; they are omitted, and the good which might have been done, the improvement which might have been realised, the reward which might have been secured, are irrecoverably, and eternally lost.

A judicious division and distribution of our time will greatly assist us to improve and redeem it. No extensive and complicated concern can be properly managed without a wise appropriation of time, and a punctual regard to order. To live according to rule, to be attentive to order, is, indeed, deemed, by the vain, the gay, the man of pleasure, as a fit subject for their jest and ridicule. They regard it as an ignoble restraint, as an evidence of dullness, as the effect of want of spirit. So awfully are their views and feelings perverted, that what David counted liberty, they deem an intolerable restraint. "I will walk at liberty, because I keep thy statutes," was the language of the inspired psalmist. Grievous,

indeed, are the restraints under which we are laid, our liberty is completely at an end, if we must observe these statutes,' is the language of their hearts. But satisfied as these persons are with themselves, high as is the opinion which they have of their own wisdom, no opinion is more contemptible in the estimation of all that are truly wise, than theirs. Many of the greatest and best men that the world has ever produced, have been remarkable for their strict attention to order and rule, and for the regular division of their time. Who has not heard of the immortal Alfred ? While the epithet great has, in many instances, been prostituted by its application to those who would have been justly designated by the title of fools, by him it was justly merited. Far as he has receded from us in the lapse of ages, great as is the distance at which his orbit is placed in the hemisphere of history, he yet shines with a lustre which overpowers almost all the monarchs that have ever filled the British throne, while he causes the vices of many to appear in all their blackness and deformity. This truly great prince, we are informed, divided his time into three equal portions; allotting eight hours to sleep, recreation, and meals; eight to public business; and eight to study and devotion. In consequence of this wise economy, and regular distribution of his time, joined with great energy and extensive capacity of mind, how much work did he perform, how much good did he effect. He subdued the deadly enemies of his country, raised his kingdom from the lowest depth of distress to a lofty eminence of prosperity and glory; rendered order and justice triumphant, where a short time before confusion and wickedness stalked in their most hideous forms, and trampled all that was sacred beneath their feet. He new-modelled the form of government, laid the foundation of the much admired British constitution, and, like a second Solomon, he not only governed, but taught his people : "He sought out and set in order many proverbs." The late Dr. Doddridge may with propriety be mentioned here. He adopted nearly Alfred's division of time, and in consequence abundantly served his generation. Owing principally to the neglect of order and method, the greatest abilities have been comparatively useless, the most vigorous efforts have been fruitless. Where time is rightly divided, and order and method are carefully resolutely observed, distraction of mind is prevented; no time is lost in determining what is next to be done; the whole space around a man is, as it were, kept clear; his way is always plain; "his eyes look right on, and all his goings are established." Many persons, it is true, have not their time at their own disposal. It is almost all engrossed by attention to their ordinary calling. But the less they can call their own, the more necessary it is that it should be carefully improved, and, therefore, that it should be judiciously divided and appropriated. And, besides, what we are now recommending would greatly assist them in their worldly business. He, then, that would redeem his time, should be careful to ascertain how much of it should be devoted to business, how much to recreation, how much to religious duties, how much to sleep; and having determined this, before the tribunal of conscience, and as in the presence of God, he should resolutely

adhere to the rules which he adopts for the regulation of his conduct. He should be certain that every infraction of them which may at any time be made is fully justified by the demands of necessary business, and that breaches of them do not occur so frequently as to induce irregular habits. And he should always remember, that in a world like this, where so much irregularity and confusion exist, and where so many unexpected events perpetually take place, vigilance and resolution are absolutely necessary to enable him to follow any regular plan, with regard to the division and appropriation of time. Besides the advantages, as it regards the despatch of business, and the performance of duty that will be secured by the plan here recommended, there is something in the regularity and order which it includes, gratifying and pleasing to the mind. It admits of all the variety that is subservient to real enjoyment. It is one of the paths of wisdom, and "her ways are ways of pleasantness, and all her paths are peace."

us;

The subject is so copious, that it is impossible to do justice to it in the compass of an essay. If we would redeem the time, we must make ourselves accurately acquainted with all that God requires of we must regularly and seriously attend the means of grace; we must zealously perform the duties we may have omitted; we must be on our guard against the temptations to which we are exposed, especially against those by which we have formerly been robbed of our time; we must wisely consider our circumstances, and endeavour to gain an accurate acquaintance with them, as well as with our own tempers, habits, propensities, capacities. We should analyse, as it were, our frame and characters, and scrupulously examine the quality of every ingredient, whether original or adventitious, of which they are composed. Let us not take it for granted that any of our habits or actions are good; let us bring them all singly to the test, fix the eye of suspicion and scrutiny on every one of them, and, in every inquiry and decision, be on our guard against the influence of sloth, of self-love, of corrupt propensities. Without this examination, and the knowledge of which it is the source, we may be asleep on the couch of sloth, and dreaming very pleasantly of activity and its rewards. We may be under the influence of habits which are constantly robbing us of much of our time, which will effectually prevent us from ever redeeming any. We should be careful to form habits of industry and activity. Without the aid of these, even the best principles will not produce their full effect; whereas, to a certain extent, habit, without principle, will do much; nay, how often does it entirely counteract principle.

Finally, If we would redeem time, we must carefully attend to that which may be considered the great business of life. And it is our happiness, that, by doing this, all the time which we may have lost, however near we may be to the brink of eternity, and however lavishly we may have squandered away our precious hours, may, in a very important sense, be completely redeemed. The grand business of life, the great work which God has given us to do, is to prepare for eternity. Now, whenever we truly repent of sin, believe in the Lord Jesus Christ, and are sanctified by the communications of his