Advice to Children, Section 3
How Time is to be redeemed.
1. Time to be redeemed from ſleep.Firſt, YOu are to redeem your Time from exceſſive and immoderate ſleep. It is neceſſary for all Men to refreſh their Bodies with ſleep and reſt; and the ſtate of ſome Mens Bodies requires a great deal more than others; ſo that no exact Rules can be given about the proportion of ſleep that's proper for every one: Only in general, it is fit that all Perſons redeem as much time from ſleeping, as the health of their Bodies can permit; that ſo they may employ part of that time to ſome good and uſeful purpoſe, which they were wont to waſte in the ſhadow of Death, as it were; whereof ſleep is the picture and repreſentation.
In the ancient Church we find, many were wont to riſe up in the night to pray, that ſo they might day and night keep alive in their Souls Divine impreſſions; that they might preſerve a reliſh and taſte of heavenly and ſpiritual things; that excellent Objects might not be removed too far out of their ſight. This is a practice, which, perhaps, very few in theſe cold Countries are able ſafely to imitate; eſpecially at ſome times of the year. The weakneſs and tenderneſs of ſome bodies makes it to them impracticable; becauſe it would render them unfit at other times, not only for religious performances, but for the other neceſſary Actions of life. Some likewiſe have ſo little time allowed them for their repoſe in the Night, that they cannot do this, in their preſent Circumſtances. As for ſuch who are capable, without any ſort of inconvenience, to follow this ancient Practice, let them do it: They want not ſufficient Encouragement thereto, if they conſider that thereby they have the opportunity of flying, as it were, from theſe Regions of darkneſs and miſery, of ſin and folly, unto thoſe glorious Regions of light and happineſs, of purity and perfection; there to converſe with God their chiefeſt Joy; to behold his Face, the light of his Countenance; to taſte and ſee how good he is; to walk with him; to be ſatisfied with his Salvation; to drink of thoſe Rivers of unmixed pleaſure, which are in his Preſence, the ſtreams whereof make glad the City of God.
As for thoſe, who are not able to deny themſelves of their repoſe in the night ſeaſon; all that I ſhall ſay to them, is this; When at ſome times it pleaſeth God to take away their ſleep, and to keep them awake, let them redeem a few moments from vain thoughts, by lifting up their Souls to God, darting up ſome pious thoughts and fervent deſires Heaven-wards; reflecting on the Goodneſs and Love of God; admiring his glorious Perfections; calling to mind, and conſidering his gracious Providences; longing for, and breathing after that happy State when they ſhall be placed above all the infirmities and frailties of the fleſh, above outward neceſſities, above Sin and Satan, and all their Enemies: And after this, they may again compoſe themſelves to ſleep. This is a means to keep the Soul awake, to entertain it in a way worthy of it, to accuſtom it to the contemplation of excellent and divine Objects, to keep Heaven always near its view; and not to ſuffer the things of another life, to be removed too far out of ſight. We ſee in what temper of mind the Spouſe was, Cant. 5.2. I ſleep, but my heart waketh. Even amidſt her repoſe and ſleep, her thoughts were running after her deſirable and beloved Object, which poſſeſſed her heart, and filled her thoughts when ſhe was awake. And ſo it is with pious Souls ſometimes, when their thoughts have been much imployed and buſied about ſpiritual and heavenly things in the day time, they dream of them in the Night ſeaſon. Tho' they ſleep, yet their heart waketh.
This watchful temper is an Excellent means to enrich the Soul; whereas ſlothfulneſs, and giving up ones ſelf to drowſineſs and ſleep, cauſeth ſpiritual beggery. An idle Soul (ſaith Solomon, Prov. 19.15.) ſhall ſuffer hunger. And, Prov. 20.13. Love not ſleep, teſt thou come to Poverty: Open thine Eyes, and thou ſhalt be ſatisfied with Bread. Then was it that Samſon loſt his Hair, wherein was his ſtrength, when he was aſleep. Judg. 16.19.
As it is a fault at any time to waſte our precious hours in this ſluggiſh and lazy manner, ſo eſpecially when God affords very favourable opportunities of doing ſome great good to our ſelves or others. He that ſleepeth in Harveſt (ſaith the wiſe Man,) is a Son that cauſeth ſhame; Prov. 10.5. that is, he makes his Father and Friends aſhamed of him, and brings ſhame and diſgrace on himſelf.
Now is the day of Grace, now is the acceptable time, now is the ſeaſon of gathering the Fruits of Righteouſneſs, and of making ſure an Harveſt of everlaſting Glory. And therefore, let us not ſleep, as do others; but let us watch and be ſober, 1 Theſ. 5.6.
2. Time to be redeemed from dreſſing the Body.Secondly, Redeem time from dreſſing and adorning the Body: Let not more time be ſpent that way than is meet and fit. Let your firſt care every day be to dreſs and adorn the better part, to put on the true Ornaments, to cloath your ſelves with Humility, Meekneſs, Patience, Charity, and with all other Virtues, which are of great price in the ſight of God. Put off the Works of darkneſs, and put on the Armour of Light. Raiſe your Souls towards Heaven, by ſome ſhort and fervent Ejaculations. Read the Word of God with great attention and humility, with an earneſt deſire to know his Will, and with a ſincere purpoſe to do it. Endeavour to feed and nouriſh your Souls by ſerious Meditation. Call on God, by humble and earneſt Prayer, to pardon you, to bleſs you, to direct and proſper you in all your ways, and to ſave and preſerve you from all Evils, Ghoſtly and Bodily. Form good purpoſes and ſtrong reſolutions, to do what is good and right. Set the Lord always before you. Reſolve to ſeek his Glory in all things, whether you eat or drink, or whatever elſe you do.
After having done thoſe things which are needful for the Soul, you may next do what is fit and decent as to your Attire and Cloathing, according to your Circumſtances in the World. Beware leſt you pride your ſelves in your Apparel: Do not therein gratifie your Vanity, to go beyond others of your Rank and Quality, to make your ſelves be taken notice of more than others. Too great care about adorning the outward Man, gives juſt cauſe to ſuſpect that the chief buſineſs is neglected.
Conſider what it is that you deck and adorn with ſo much care and coſt; even a poor, vile, ſinful Body, that's full of rottenneſs and corruption; conſider that within a little while it will become a very ugly, deformed, and ſtinking Carcaſs, and be food to the Worms.
If they who beſtow ſo much time every day in painting and patching, and ſuch like things, would but beſtow a few Minutes in thinking of the Grave, and what the Body will become within a very little time, ſo vile and loathſom, that even they who do love it moſt dearly, will then avoid it, and be glad to have it removed out of their ſight; and that their face, which now they themſelves admire ſo much, and which they are ready to think every body elſe admires likewiſe, ſhall within a ſhort time be eaten thorough by vile Worms, and waſted and made ugly with Rottenneſs and Corruption, and that all its Beauty ſhall be marred: I ſay, if vain Perſons would ſometimes think of theſe things, and behold themſelves now and then in this Glaſs, how would it humble them, and make them leſs addicted to ſuch vain Imployment, and be more buſied in things of greateſt conſequence! This would turn their thoughts another way, and make them beſtow a little more pains to waſh away the Impurities of their Souls. Conſider what is written againſt thoſe who are guilty of this vanity and extravagance in Apparel and Ornaments. Iſa. 3.16. and 17. Moreover the Lord faith, becauſe the Daughters of Sion are haughty, and walk with ſtretched forth Necks and wanton Eyes, walking and mincing as they go, and making a tinkling with their feet; Therefore the Lord will ſmite with a Scab, the Crown of the Head of the Daughters of Sion, &c. And verſe 24. It ſhall come to paſs, that inſtead of ſweet ſmell, there ſhall be ſtink; and inſtead of a Girdle, a Rent; and inſtead of well ſet Hair, Baldneſs; and inſtead of a Stomacher, a girding of Sackcloth, and Burning inſtead of Beauty.
3. Time to be redeemed from eating and drinking.Thirdly, Redeem time from eating and drinking, from pampering the Body: Spend no more of your time that way than what is fit. Make not your Belly your God; eat and drink that you may live, that you may be able to perform the neceſſary actions of life; but do not live ſo as if you had nothing to do, but to eat and drink, and to make proviſion for the fleſh, to fulfill the Luſts thereof. Live ſoberly at all times, and uſe abſtinence and faſting ſometimes. Take not too great delight in gratifying your Palate and Appetite. God alloweth you the free and liberal uſe of his good Creatures, for your health and refreſhment; but not to abuſe them to gluttony and drunkenneſs, or any other ſort of exceſs and extravagance. It is fit to uſe all thoſe periſhing things with great moderation; becauſe,
Firſt, They are apt to be a great Snare, and to lead Men to a great deal of Sin and Folly. The Apoſtle rekons up firſt Gluttony and Drunkenneſs, and then Chambering and Wantonneſs, &c. Rom. 13.13. Intemperance being as the Mother of the reſt. It is often the occaſion and cauſe of them. The Sin of Sodom was occaſioned by their fulneſs of Bread, and abundance of Idleneſs. Ezek. 16.49.
Secondly, This renders the Soul unactive, and unfit for thoſe excerciſes, which chiefly belong to it to perform. The Spirits are thereby made dull and ſleepy, and incapable to be attentive and ſerious. Watch and be ſober muſt go together. If we are not ſober and temperate, we are not fit to Watch. And therefore our Saviour ſaith, Luke 21.34. Take heed to your ſelves, leſt at any time your hearts be overcharged with ſurfeiting and drunkenneſs, and ſo that day come upon you unawares. So long as the Soul lodgeth in the Body, it depends much upon the ſtate and temper of it, ſo that the Body, when it is clogg'd and oppreſſed with meat, or drowned with drink, is a very unfit Tool for the Soul to manage; yea thereby the Soul is, as it were, chained up, and cannot freely move and act. So we ſee that Men at ſuch times, when they are guilty of exceſs and intemperance, are raſh and imprudent in their Counſels and Reſolutions, whereof they are aſhamed afterwards when they grow ſober.
Thirdly, The uncertainty of theſe delights of Senſe ſhould diſpoſe us ſometimes to deny our ſelves, and not to enſlave our ſelves unto them, and come under the tyranny of a curious and dainty Palate. A change in our outward eſtate will be the leſs ſurpriſing to us, when in time of plenty we now and then reſtrain and deny our ſelves in thoſe pleaſures, which we have the opportunity to purſue in our eating and drinking.
4. Time to be redeemed from Gaming.Fourthly, Redeem time from Gaming and Recreations. Sometimes they are very needful to the Body, for your health, and to render you more fit for action and buſineſs. But you muſt take care that your Divertiſements and Recreations be,
Firſt, innocent and lawful, and not contrary to the Rules and Principles of Chriſtianity; that they be not hurtful to your ſelves or others, nor ſcandalous and offenſive. Let them not be ſuch as thoſe of wicked Men, of whom Solomon ſpeaks, Prov. 10.23. to whom it is a ſport to do miſchief; and who make a mock of ſin; whoſe delight and divertiſement is, in ſaying things that are wicked and prophane, to the hurt and grief of one or other. The Philiſtines called for Samſon, (when he was their Priſoner) to make them ſport, Judg. 16.25. The Babylonians required a Song and mirth of the poor Captive Jews, ſaying, Sing us one of the Songs of Sion, Pſal. 137.3. They made it a ſport to inſult and to triumph over others in their diſtreſs; they made themſelves merry with the miſeries of others.
2dly, Let your Divertiſements and Recreations be uſed with moderation: give not your ſelves liberty to go beyond due bounds, neither as to time, nor yet as to the proportion of money you play for. Beware of falling into the Habit of Gaming; when Plato reproved a young Man very ſharply for playing at Dice†Diog. Laert. in Platone., the young Gameſter anſwered him, Do you reprove me ſo much for ſo ſmall a matter? But ſaid Plato, Cuſtom is no ſmall matter.
There is unſpeakable hurt and prejudice, that comes from ſuffering your ſelves to be too far carried away by the fancy and humour of Gaming, and following your Sports and Paſtimes. This does inſenſibly expoſe you to the danger of Poverty, as Solomon tells us. He that loveth Pleaſure ſhall be a poor Man, Prov. 21.17. This renders you unfit for all Sacred and ſerious Performances, the mind being thereby filled with the images and reflections of what you ſaid and heard, of what you and others did at your Games: Your hopes and your fears, your joys and your uneaſineſs, your victories and loſſes, your ſurpriſes and diſappointments, your little debates and contentions, your indignation and reſentments, and a great many other things, too common at Gaming, ſo diſtract and fill your mind for a great while afterwards, that when you would be ſerious, and employ your ſelves to better purpoſe, you cannot bring your minds to that fixedneſs and ſtayedneſs that is neceſſary; you remain, as it were, drunk with your Paſtimes and Divertiſements; your thoughts reel to and fro, and cannot ſettle; you have a great deſire of returning again to your Recreations, that you may gratifie your fancy, and may gain more profit, or praiſe and applauſe.
That you may not fall under thoſe inconveniencies, your beſt way is to keep out of ſuch Company as makes Gaming their Buſineſs. And if at any time it be fit for you to indulge your ſelves a little in Gaming, it will not be amiſs that you ſet Bounds to yourſelves; both as to your time, how long to play; and as to the quantity of money you intend to play for; that you may not either in one or t'other reſpect, exceed thoſe limits which Chriſtian Prudence requires. It is very adviſable either not at all to play for money (which oft-times occaſions great ſtrivings and quarrellings, or great uneaſineſs of thought;) or to play for ſo very little as may be next to nothing, which may not afterwards occaſion any uneaſie reflections and diſſatisfaction of mind. And if at any time you be diſpoſed, and find it expedient to play for a little more than ordinary, (ſtill obſerving the Rules of diſcretion and Chriſtian Prudence) it would not be unfit to make it a condition in your Game, that the Winner apply what he gains to ſome charitable uſe, which you may either then expreſly determine, or you may reſolve to give the money which ſhall be gained, to ſome diſcreet and charitable Perſon, who will be ſure to beſtow it to good purpoſe. As this would afford a great pleaſure and joy to thoſe who reap ſome fruit and benefit by your Recreation and Paſtime; ſo it would afford your ſelves a greater delight and ſatiſfaction, than otherwiſe you could expect by your Divertiſements. And beſides, this would prevent covetous deſires, and other evil paſſions and diſpoſitions, which uſually attend thoſe who game only, or chiefly, for profit and advantage.
As for thoſe who are apt in gaming to be tranſported into violent paſſion, and to break out into indecent heats, it is neceſſary for ſuch Perſons to give over all ſuch Divertiſements, as uſe to cauſe this exceſſive fermentation of their Spirits, and which put them upon the fret. Or if at any time they think good to play at ſome Game, they ought to do it in the preſence of thoſe, who by their Authority are able to reſtrain them from every thing that is indecent and extravagant, that by degrees they may get the Victory over themſelves, and may habituate themſelves to mildneſs and gentleneſs of Spirit, and may be preſerved from all the ſad conſequences of unruly paſſions.
5. Time to be redeemed from Viſiting.Fifthly, Redeem time from Viſiting. Too many throw away their time in making vain and unneceſſary Viſits, employing themſelves on theſe occaſions in vain and impertinent chat, and fooliſh talking and jeſting, which are not convenient; in making their Obſervations, and paſſing their Cenſures upon the Words and Actions, the Modes and Cuſtoms of others; in ſlandering and back-biting; in ſowing vain and falſe Reports; in cauſing Jealouſies and Contentions, and doing other ſuch like bad Offices.
Viſiting is either good or bad, according as it is managed. In ſome caſes it is very fit and neceſſary to viſit your Friends and Neighbours, to keep up thereby a friendly and neighbourly Correſpondence, to offer your help and ſervice to them when there is need of it, to ſympathize with them when they are in any ſort of trouble or diſtreſs, and to aſſiſt them to bear their burdens, whether of Body, or Mind, or outward Eſtate.
Sometimes the Laws of Civility and Diſcretion require, that you viſit thoſe who have witneſſed great Civility and Reſpect towards you. Sometimes the good Offices and generous Favours of ſome Perſons to you, require that you ſhould expreſs your grateful ſenſe of their kindneſs and generoſity, by all poſſible inſtances of affection and eſteem, and particularly by viſiting of them now and then, which is a very eaſie and a ſmall return for thoſe Obligations they have laid upon you.
You muſt beware of viſiting or frequenting the company of thoſe who are very lewd and wicked, by whoſe converſation you are in great danger of being corrupted, whoſe example is ready to infect you. When you ſee a Houſe marked for the Plague, you are careful not to go into it, you keep your ſelves at a good diſtance from it, that you may not run the hazard of infection. The Love which you have for life makes you do all you can to preſerve it. Ought you not then to be as careful to keep out of the company of prophane perſons, whoſe Throat is an open Sepulchre, whoſe Mouths are full of Blaſphemy and Curſing, whoſe Breath is very infectious, whoſe Words and Actions are full of moſt deadly Poiſon, whereby your Souls are in danger of being corrupted and deſtroyed for ever? Enter not into the path of the wicked, ſaith Solomon, and go not in the way of evil men. Avoid it, paſs not by it, turn from it, and paſs away, Prov. 4.14,15. And Chap. 5.8. He adviſeth young men to remove their way far from the ſtrange woman, and not to come nigh the door of her Houſe.
As you ought to avoid all ſorts of Debauched Company, ſo eſpecially of thoſe who are Mockers of Religion, who ſcoff at all that is called Sacred, or looks like ſerious. They who ſit in the Seat of the Scornful, are mentioned by the Pſalmiſt, Pſal. 1. as the chief of Sinners, the higheſt Rank of them. Such Perſons are Satan's principal Inſtruments and Miniſters: Their ſcoffs and flouts do unſpeakable miſchief to Religion. A great many, who have ſtood firm againſt Arguments and Perſwaſions, have proved too weak to hold out againſt the Impious Raillery, and Prophane Jeſting of ſuch, whoſe buſineſs is, to turn the moſt ſerious things of Religion into Ridicule. You ought to beware of ſuch Wretches, as the very peſts of Mankind.
It is true, ſometimes your neceſſary Affairs, and your Relation wherein you ſtand to ſome Perſons, may make it your Duty to be often in the company of thoſe who are very wicked, but then you ought to be, Firſt, poſſeſſed with a great abhorrence of what is evil in them, and in no manner to approve their ſin and folly. Have no Communion with their unfruitful works of darkneſs, but rather reprove them, Eph. 5.11. Follow the Pſalmiſt's Example, whoſe Eyes ran down with Rivers of Tears, becauſe they kept not God's Law, Pſal. 119.136. Remember alſo how Lot's Righteous Soul was vexed with the filthy Converſation of the wicked amongſt whom he lived, 2 Pet. 2.9,10. Secondly, You ought to make uſe of all favourable opportunities, to endeavour to make them better, and to reſcue them from their evil ways and doings.
If you obſerve theſe things, you are not partakers with them in their Sins, and therefore God will not lay them to your charge. But if you entertain unneceſſary Company, and hold a delightful Familiarity, with Perſons of a profligate Life, 'tis too certain a mark that your Religion goes not very deep. You cannot juſtly be ſuppoſed to have much love to God, if you take pleaſure in the Society of his profeſſed Enemies. All Fleſh conſorteth, ſaith the Son of Sirach, according to kind, and a Man will cleave to his like. What Fellowſhip hath the Wolf with the Lamb? ſo the Sinner with the Godly? Eccleſiaſticus 13.16,17.
If at any time Atheiſtical and Prophane Perſons follow after you, and thruſt themſelves into your Company, beware of them, and ſhake off their Society, unleſs you converſe with them with a deſign to reform them, and to bring them off from their evil Practices, and have ground to hope that you may do them good. But when after having tried twice or thrice to make them better, you find you only caſt Pearls before Swine, and that there is more danger of getting hurt by them, than of doing them good, it is fit that you deal roundly and plainly with them, and that you let them know, that ſo long as they are no better, you deſire to be excuſed, if you do not keep company with them. Tho' plainneſs is very neceſſary in this caſe, yet it is fit that it be tempered with all the diſcretion and ſweetneſs that's poſſible, otherwiſe it may do more hurt than good. Endeavour to make ſuch Perſons ſenſible that you are only an Enemy to their Vices, and that as for their Perſons you will be always ready to do them all good Offices.
Secondly, As you ought carefully to avoid the company of thoſe who are Prophane and Atheiſtical Perſons, ſo it is your Intereſt, as well as Duty, to viſit thoſe who are good and Religious. They who feared the Lord (ſaith Malachi, Chap. 3.16.) ſpake often one to another. When you have the opportunity of enjoying the company of ſuch Perſons, make the beſt uſe of it that you can. Conſider one another to provoke unto love, and to good works, Heb. 10.24. Exhort one another daily, Heb. 3.13. Admoniſh, comfort, and, in a friendly and loving manner, reprove one another, as there is need. Make uſe of one anothers Counſel and Advice, in any thing that is doubtful and difficult. By all diſcreet and prudent ways, endeavour to learn ſome good and uſeful thing from good and wiſe Perſons, with whom you have occaſion to converſe. Counſel in the heart of a man, ſaith Solomon, is as deep waters; but a man of underſtanding draws it out, Prov. 20.5. Counſel, that is, a skill and dexterity to give good Advice and Counſel, and to talk of things which tend to make men wiſer and better. This in the heart of a wiſe man is like deep waters, that is, it makes no great noiſe (the wiſeſt men being alſo the modeſteſt) and is not come at without ſome pains, and ſome prudent Arts and Methods: But a man of underſtanding draws it out, that is, by diſcreet and ſeaſonable queſtions and other fit ways, he gives his wiſe Friend an opportunity to diſcourſe, to communicate his thoughts, and to diſcover his wiſdom and experience.
Beware leſt in good Company your Diſcourſe vaniſh into air and ſmoak; leſt it be too trifling, and about things vain and impertinent. Let your words be ſeaſoned with ſalt, miniſtring grace to the bearers, Col. 4.6. Endeavour to receive benefit from the Society of thoſe who are good and wiſe, and to do them good, ſo far as you can, by your Society. As every Man hath received the Gift, ſaith St. Peter, even ſo Miniſter the ſame one to another, as good Stewards of the manifold Grace of God, 1 Pet. 4.10.
It is true, it is not only lawful, but ſometimes very convenient and neceſſary, when virtuous and excellent Perſons meet together, that they recreate and divert themſelves a little by chearfulneſs and innocent mirth, that thereby their minds may be made more fit for ſerious and ſacred things. Such is the ſtate and condition of Man, while in the body, that his Soul cannot be always employed about thoſe things which are of a Divine and Spiritual Nature: This vigour and ſtrength of Soul is not, perhaps, attained to by any on this ſide the Grave. However, our care muſt be, that the bent and inclination of our Hearts be toward thoſe things that are good and uſeful. This muſt be our buſineſs, our way, and courſe, to be good, and to do good: And as for our Recreations and Divertiſements, they muſt only be ſubſervient to the other.
6. Time to be redeemed from worldly Buſineſs.Sixthly, Redeem time from your ordinary cares and worldly buſineſs, that you may do ſome great good for the glory of God, and benefit of Mankind.
In the ordinary courſe of your Lives you muſt mind the buſineſs of your Calling, according to your ſettled and uſual Method: But then you are ſtill to remember, to let the concerns of your Soul take place and be preferred. Firſt ſeek the Kingdom of God, and his Righteouſneſs, Mat. 6.33.
At ſome times it is fit to deny your ſelves in the affairs and concerns of this Life, to leave off your ordinary work and labour, when your great Lord and Maſter affords you ſome extraordinary opportunity for doing good to your Chriſtian Brother, or to your own Souls: Then you muſt ſell things of leſſer value, that you may buy time for doing that which will make you rich in the true Riches; that you may edifie your Brother, and build up your ſelves in true Virtue.
The great matter is to know when you are to do ſo. You muſt not every time when a ſudden thought ariſeth in your mind, moving you to leave your Plough, or your Trade and Calling, and to give up your ſelves to ſome Acts of Religion and Devotion; you muſt not, I ſay, preſently ſet on this the ſtamp or ſeal of a Divine Inſpiration, and a Call from Heaven. This, if not taken heed to, may lead you into great miſtakes and errours, and very dangerous deluſions. Sometimes Melancholly, or other bodily Diſtempers, may give occaſion to a great many warm fancies and imaginations: Therefore you are not to follow thoſe private motions and inclinations, if you are not ſome other way determined thereto, by ſome concurring evidence of the hand of God. For Example, if, when you are moved in your own mind to do ſome very good and pious work, there happen about the ſame time an outward Call to do the ſame thing, you may conclude there is ſomewhat extraordinary in this to determine you. By an outward Call, I do not mean any extraordinary Voice from Heaven: That's not to be expected; but a Call by ſome good, wiſe, and diſcreet Perſon, who unexpectedly deſires and invites you to do that, which before his ſpeaking of it to you, you found your own heart moved and inclined to. In which caſe you have a very mighty encouragement, both from the goodneſs and uſefulneſs of the thing it ſelf, and from the Call and invitation which you have had from another, of whoſe Wiſdom and Piety you are ſufficiently aſſured. Tho' there be no more but this Call from Man, it is of great weight to move you, and to determine you in this manner to redeem your time from your ordinary labour, when there is ſome extraordinary occaſion of doing ſomewhat for the honour of God, or the good of Men. Thus if at any time you are invited to comfort one that is in any great trouble of Body or Mind, or in any other great diſtreſs and affliction; if there be any thing in your power to do for the comfort and encouragement of ſuch a Perſon, you ought to ſhew your readineſs to do your utmoſt for his help and ſupport. You know not but the Lord may make uſe of you (however weak and unfit you may think your ſelves) to ſerve the deſigns of his Mercy and Love. Likewiſe, if you are called to reconcile thoſe that are at variance; to ſee if you can awaken a Perſon from his ſin and folly, eſpecially when the Lord's hand is upon him; to give your Counſel and Advice in ſome extraordinary caſe, where it is judged needful for you ſo to do: In theſe and the like caſes you ought chearfully to Sacrifice your private gain and advantage, and to let your leſſer cares give place to thoſe of a more publick and conſiderable Nature.
Theſe things you are only to do, ſo far as the neceſſity of your own occaſions will permit. They who are ſettled in a Calling, and have a Family, are under a very ſtrict obligation to take care of their Family, and to mind their Calling and Employment; they muſt not neglect thoſe neceſſary Duties which God hath given them to do in their ſeveral ſtations. The Scripture accounts them worſe than Infidels, who provide not for their Houſe, and thoſe of their own Family. But if the Circumſtances of your affairs will permit you to comply with the Opportunities of performing ſome eminent acts of Piety and Zeal, you ought not to neglect them: God will not fail plentifully to reward your Love to him, and your Zeal for his Glory. Short and fervent Ejaculations, even in Time of Buſineſs, recommended.Tho' a great many cannot ſpare much time from their Worldly Buſineſs, for extraordinary Exerciſes of Piety and Charity; yet there are none, who may not redeem ſome time from their Buſineſs, by lifting up their Hearts, now and then, unto God, by ſhort and fervent Ejaculatory Prayers or Thankſgivings, by earneſt deſires and breathings, by humble Groans and ſecret Sighs, by ſerious Acts of Adoration, by frequent Acts of Love, of Hope, of Truſt and Confidence, and of Reſignation to the divine Will. There is great neceſſity for ſuch ſhort and fervent Acts of Devotion ſometimes, amidſt your affairs and buſineſs, conſidering the doubts and difficulties, the hazards and dangers, and the ſnares and temptations, which you are often expoſed to, as alſo the many unexpected and kind providences you meet with, when you are employed in the Duties of your Calling. By obſerving this Courſe, you do not hinder or interrupt your Buſineſs; on the contrary, this is the readieſt way to do it ſucceſsfully, and moſt to your own comfort and ſatisfaction. We ſee what Nehemiah did, when he waited upon Artaxerxes, as his Cup-bearer: The King having ſaid unto him, Neh. 2.4. For what doſt thou make Requeſt, 'tis added, So I pray'd to the God of Heaven. He knew how great need he had of God's Direction and Aſſiſtance, and therefore, by a ſecret fervent Prayer, or Ejaculation, he lifted up his Heart unto the Lord; And the Lord heard him, and both aſſiſted him to preſent his Petition to the King, and inclined the King's Heart to grant his Requeſt? v. 8.
Amongſt other Advantages which attend this Religious Courſe, there is this; thereby you keep alive in your Hearts that ſacred Fire, which was kindled in the time of your more ſolemn Devotions. This is the way to have your Converſation in Heaven, to walk with God, and to be continually with him; this is to live like Citizens of the new Jeruſalem, like Men whoſe Hearts are in Heaven, whoſe Treaſure is there, and whoſe Love is fixt and ſettled on God and upon divine things.
7. Time to be redeemed from Idleneſs.Seventhly, Redeem your time from idleneſs, and an uſeleſs way of living in the World. A great many do not waſte much time in ſleep, in dreſſing and adorning of their Bodies, in eating and in drinking, in gaming, or in viſiting, and yet they waſte their time: But how? In doing nothing, in entertaining themſelves with the vain imaginations of their fooliſh minds, feeding on the Wind, purſuing dreams, and catching at ſhadows, building Caſtles in the Air, and ſporting themſelves with their own vain conceits and fooliſh fancies. Their Eyes are, as Solomon tells us, in the ends of the Earth, Prov. 17.24. They mind thoſe things moſt which concern them leaſt. They buſie themſelves about what others ſay and do, but do nothing themſelves to any good purpoſe. Some Men are full of vain and uſeleſs contrivances, wherewith they do indeed buſie themſelves: But to what end? When all their deſigns and vain contrivances are accompliſhed, they are but as ſo many Spiders Webs, only ſit to catch flyes. This is to be buſie in Trifles, to be employed in doing as good as nothing. Thus there be ſome who purſue a ſtudious Life night and day, with a wonderful diligence; but their ſtudies being only in impertinent Books, and about deſigns of no uſe, or perhaps of very bad uſe, they gain nothing thereby; yea ſo far are they from reaping any benefit by their great pains and labour, that they are unſpeakable loſers; they loſe their time, and ſometimes they loſe their Wealth, and their Health, if not their Reaſon and Underſtanding.
Conſider, firſt, how unworthy this ſort of Life is of Men and of Chriſtians? God hath made you to be uſeful, to glorifie him, to do good in the World, to become daily more and more holy and religious, to grow in grace, and to perfect holineſs in his fear; and not to be like an uſeleſs Log, or an inſignificant Cypher; not to be barren and unfruitful in his Vineyard. Strive therefore to live up to the end and deſign of your being in the World, to improve your ſelves in Piety and Virtue, to do ſomewhat that may be of real advantage to the Souls and Bodies of others.
Secondly, Conſider how dangerous a thing it is to live an idle, vain, and unuſeful life. God hath promiſed Men his protection, only when they are in the way of their Calling, when they employ themſelves in that ſtate of life, wherein by his Providence he hath ſettled them in the World. So the Pſalmiſt inſtructs us, Pſal. 91.11. He ſhall give his Angels charge over thee, to keep thee in all thy ways; that is, in all honeſt and lawful undertakings, and in all actions that belong to your Calling. So that if you are idle, and give up your ſelves to a lazy and uſeleſs manner of living in the World, doing nothing that's profitable to your ſelves or others, you put your ſelves out of God's protection, and thereby you give the Devil advantage over you, and you lay your ſelves open to all his Temptations. When was it that David fell into thoſe two foul Sins of Adultery and Murther? Was it not, when he yielded, for a ſhort time, to eaſe, and liv'd idly at home? And if ſo excellent and holy a Perſon, was ſo ſoon corrupted by Eaſe and Idleneſs, have you not great Reaſon to avoid this Vice, which is deſervedly called, The Mother of all Evils, and the Step-Dame of all Virtues?
Thirdly, Conſider that the end of this idle and uſeleſs life is very ſad. Caſt the unprofitable Servent into utter darkneſs, there ſhall be weeping and gnaſhing of Teeth, Math. 25.30. Not only ſhall wicked Servants be caſt into utter darkneſs, but alſo unprofitable Servants, who hide their Talents in a Napkin; that is, who do not employ to any good purpoſe thoſe Gifts which God beſtows upon them, who ſtand idle all the day long in the Vineyard.
8. Time to be redeemed in ſacred performances, by doing them in the beſt manner.Eighthly, Redeem time in your ſacred and religious Duties, and Performances, by endeavouring to do them in the beſt and perfecteſt manner you can. When you read, and pray, and meditate, and examine your ſelves, and hear the word of God preached, and ſing his praiſes, and partake of the Holy Sacrament, and perform other acts of Religion and Piety, in a lifeleſs, dull, unconcerned and formal manner, you loſe your time; and therefore when by due reflection upon your ways, you find that you do ſo, endeavour afterwards to redeem it, by greater watchfulneſs and ſeriouſneſs; otherwiſe you may go on a great while in a courſe of Devotion to very little purpoſe, if you do not ſtir up your ſelves to do the beſt that's in your power to do, by God's help.
Thus when you find that you have read the Word of God in a careleſs and negligent manner, without conſidering whoſe Word it is, and for what end it is written, and without thoſe diſpoſitions of mind that are neceſſary; you muſt afterwards endeavour to redeem the time, by being more careful to read that Sacred Book with greater Reverence and Seriouſneſs, and with greater Pleaſure and Delight. Pray to God more heartily, for the direction and aſſiſtance of his Holy Spirit. Meditate more attentively on what you read, and lay it up in your hearts, that it may be always in a readineſs for your uſe, as the rule of your lives.
If you find that you have loſt your time in Prayer, by not making your Addreſſes to God with a deep humility and reverence, with unfeigned Faith, and fervent Love, and with great earneſtneſs, ſincerity, and importunity; endeavour afterwards to pray with all poſſible humility and reverence, with greater faith and confidence, and with a mighty earneſtneſs and fervency of Spirit: Study to have your Souls poſſeſſed with a deeper ſenſe of your wants and neceſſities, that you may beg ſupplies of all needful things from him who can help you to the utmoſt. Be more ſenſible of the greatneſs of your ſins, and of the many hainous aggravations that attend them, that you may make humble confeſſion of them with true ſorrow and contrition. Conſider the danger to which your Hypocriſie, or Formality and Lukewarmneſs in Religious Duties do expoſe you, that you may with great integrity and uprightneſs of Soul, make your Addreſſes to the Searcher of Hearts, and Tryer of the Reins, who takes pleaſure in the hearty and chearful ſervices of thoſe who draw near unto him. Be poſſeſſed with more lively impreſſions of the Divine Power and Greatneſs, of the Juſtice, Holineſs, Goodneſs, Mercy, and Faithfulneſs of God, that the ſenſe thereof may make you adore him, and call upon him in ſuch a manner as is ſuitable to ſo Glorious a Majeſty.
If you find that the time you have ſet apart for Self-Examination has been loſt, by a negligent performance of this Duty, by your not being in good earneſt, when you pretended to call your ſelves to an account: Endeavour to redeem the time, by ſearching your hearts, and enquiring into your ways with greater care and exactneſs. Examine and try your ſelves, as in the ſight of God, as Men that are in good earneſt to ſave their Souls from Everlaſting Condemnation. Deal impartially with your ſelves; do not extenuate your own faults, but aggravate them by all juſt and fit conſiderations: Endeavour to be deeply touch'd with hearty Contrition and real Grief and Sorrow for them; let your Repentance in all regards be more ſincere, and unfeigned, and your purpoſes and Reſolutions more ſtrong and ſteady.
If you find that you have reflected on God's Mercies and Favours to you, without that grateful ſenſe which you ought to have had thereof, and without making ſuitable returns, ſo far as you were able by his Grace, for his great and undeſerved goodneſs; endeavour afterwards to employ your thoughts on ſo delightful a ſubject, as is the Divine Love and Goodneſs, with greater pleaſure, and with a more lively ſenſe thereof than you have been wont. Let the conſideration of the love and goodneſs of God, powerfully move you, and prevail with you to do ſomewhat which may teſtifie the reality of your gratitude, ſomewhat that may be of real benefit to the Souls or Bodies of others.
If you find that you have been very formal and careleſs in performing what relates to the publick Worſhip, endeavour to redeem the time, by being more ſincere and devout. For Example, if you have heard the Word of God read and preached, in a trifling and unconcerned manner, without thoſe diſpoſitions of mind which were requiſite in a Chriſtian Hearer, and in an humble Diſciple of Jeſus Chriſt; if you have attended on ſuch occaſions, more out of compliance with Cuſtom, and the Example of others, than out of Conſcience, and from Principles of true Religion and Devotion: Conſider that this is to loſe time, and, under an appearance of Religion, to remain without any thing of it in reality. You muſt therefore afterwards endeavour to hear the Word of God in another manner, to wit, as the Law and Rule of your Lives, as that which is given you of God to make you wiſe and good, and to fit you for everlaſting Happineſs and Glory; you muſt, as new born Babes, deſire the ſincere Milk of the Word, that your Souls may grow thereby. You muſt hear it with great reverence and attention, and with humble and tractable minds; you muſt ſtudy to have it ingrafted in your Hearts, that it may abide there as a Scion in a ſtock, and may grow and bear fruit unto everlaſting life. You muſt reflect on what you hear; when you leave the Church, you muſt not lay aſide all further thinking on what has been read or preached to you; you are to talk a little with your own hearts about thoſe things, and to call to mind any thing you heard, which tends to make you wiſer and better: Endeavour to have it deeply imprinted on your Souls, that it may prove unto you the Power of God unto Salvation, the ſavour of life unto life.
If you find that you have been too often guilty of ſinging the Praiſes of God with your mouths only, without any melody in your Hearts, without any real ſenſe of the greatneſs and power, of the kindneſs and love, of the patience and long-ſuffering, of the truth and faithfulneſs of him whom you praiſe and celebrate: Endeavour to be more devout and ſerious in that part of Worſhip; ſing unto God, not only with your Voice, but with your Heart, which is the chief thing that God looks to. Study to raiſe your Souls to him, as well as to lift up your Voices, when you ſing his praiſes. Stir up all within you to bleſs his holy Name, who forgiveth all your Iniquities, and healeth all your diſeaſes, who crowneth you with loving kindneſs and tender mercies, who prevents you every Morning, and follows you all the day long, with many ſignal inſtances of his Fatherly care and love, giving you richly all things to enjoy for life and godlineſs.
If you find that you joyn in the Publick Prayers without any due Senſe of God upon your Souls, and without any real impreſſion of thoſe things to which you ſay Amen; if you find that you repeat ſome words as do others, but in the mean time your minds are buſie in purſuing ſhadows, in thinking of your Trades, your Sports and Paſtimes, &c. be aſhamed that you do thus loſe your precious time, that you are guilty of ſuch trifling in the moſt ſerious and ſacred action: Endeavour to be more affected with a right ſenſe about what, you do, that you may offer up unto God the Sacrifices of broken and contrite Hearts, that you may pour out your Hearts before him, and may worſhip him with all your Soul and Mind. Bid farewel to your Worldly Cares, and to your Pleaſures and Vanities, when you come into his preſence, to pay your homage to him. Serve him with your beſt affections, with the ſtrength and vigour of your deſires, and with all your power and might. If you do this, you may then expect, with great aſſurance and confidence, that God will give ear unto you, and ſatisfie your longing Souls with good things, he will make you taſte and ſee how good he is. But if you pray without being in good earneſt, your Sacrifices will be an abomination to him, he will not regard your Prayers, nor take any notice of you: He will anſwer you according to the multitude of your Idols.
If you find that you loſe time by your communicating in a careleſs and formal manner, without conſidering the end and deſign of that holy Inſtitution, and without endeavouring to prepare your ſelves as you ought to do, that you may eat and drink worthily at the Table of the Lord; ſtudy to redeem this loſs, by partaking of this Sacrament for the time to come in a more devout and religious manner: Be careful to approach with greater love and gratitude unto the Table of your Lord, who not only allows you to come, but kindly and lovingly invites and encourages you to do ſo. Come with your Souls burning with love to him who dyed for you, and who appointed you this Sacrament, that therein you might remember his wonderful love, and his aſtoniſhing compaſſion and mercy, which he hath teſtified in laying down his life for ſinners, that he might purchaſe to them everlaſting Life and Glory, even to as many as repent and believe the Goſpel. Come with your Hearts deeply wounded and pierced with ſorrow for your ſins and follies, which were the cauſe of ſo ſhameful, ſo painful, and ſo curſed a death to your deareſt Lord and Saviour. Come with your Souls full of ſincere and hearty purpoſes and reſolutions of being new Creatures, not to live any more unto your ſelves, or unto the World, but to him who dyed for you. Come with your Souls likewiſe enlarged with thoughts of kindneſs, and unfeigned Charity to all Men, with your minds delivered from all bitterneſs and wrath, from all malice and envy, that you may eat and drink at this Feaſt of Love, with ſutable diſpoſitions of univerſal Love and Charity. Come with a great deſire to obtain ſtrength from the God of your Salvation, that you may be able to fight the good fight of Faith, and may at laſt lay hold on Eternal Life.
In this manner you ought to endeavour to redeem the time, by doubling your care and diligence, in all thoſe Duties of Religion, in the performance whereof you have been formerly faulty and defective.
Thus you are to do likewiſe in every other Action which you perform to the glory of God. When you find that you have been too formal and careleſs in what you have done and ſaid for God; for Example, in admoniſhing others, in inſtructing them, in reproving them, in comforting them, &c. endeavour to redeem time, by doing thoſe things with greater ſincerity and zeal, with a more pure regard to the Glory of God, with a greater deſire to approve your ſelves unto him, who gives you the opportunity of doing ſomewhat for his Honour, and with greater Charity to the Souls of Men.
Depend on God for a Bleſſing in all your endeavours, beg of him that he would direct and aſſiſt you to do that which is good and well pleaſing unto him; and that he would ſo diſpoſe the hearts of thoſe whom you admoniſh, inſtruct, reprove, or comfort, that what you ſpeak to them may not be loſt, but may have the deſired effect, for the glory of God, and their happineſs and welfare.
From what hath been ſaid, you may ſee how you ought to redeem your time: The next thing which I propoſed to ſpeak to, was, to ſuggeſt to you ſome Conſiderations to excite you to do ſo.