The Practical Christian, Tract · Chapter 6
CHAP. VI. The third Head of Meditation, in and about Man, are ſuch things in SOUL and BODY, and about the Tongue, Tallents, Time, Eternity of Man, as may moſt conduce to the enabling of Man to anſwer God, and Chriſt, and the Spirit, in all they have done for Man.
Firſt, The SOUL.
TO meditate in and about it, of theſe Particulars, The Nature of it, The Worth of it, The greatneſs of the Loſs of it, The greatneſs of the Salvation of it, The Conſcience God hath put into it to mind you of all.
Firſt, The Nature of it, what it is, ſc. A ſpiritual Subſtance, Inviſible, Immortal, Created of God, United to the Body, and endowed with admirable faculties, of Vegitation, Senſe, and Reaſon.
Secondly, To meditate on the tranſcendent worth or excellency of it: This appears,
1ſt. By the excellent Majeſty of which it is an Image; nothing ſo much reſembles God, as the Soul. 1. In Spirituality. 2. In Immortality. 3. In the infinity of Comprehenſion or Duration.
2dly, By the excellent price was paid for the Redemption of a Soul; not Silver and Gold, but the precious Blood of the Lord Jeſus Chriſt, 1 Pet. 1.18. Had all the Creatures in the World laid down their lives, they could never have done it; being finite Creatures, they could never have ſatisfied an infinite Juſtice.
3dly. By the excellent end, and the uſe of it, it being made to contemplate all thoſe glorious Excellencies that are in God, and in God for us.
4thly, The tranſcendent excellency of it, above the Body, and above all the World.
1. Above the Body. 1. The Body, but an earthly Subſtance, the Soul a heavenly Subſtance. 2. The Body is a material and viſible Subſtance, the Soul a ſpiritual inviſible Subſtance. 3. The Body cannot live without the Soul, but the Soul can and doth without the Body. 4. The Soul not made for the Body, but the Body for the Soul, as the Box for a Jewel, and the Houſe for the Inhabitant.
2. Above all the World. One Soul's of more worth then all the World, then ten thouſand Worlds; as appears in this, That all the World, and ten thouſand Worlds cannot content and ſatisfie the Soul, no more then a Barley Corn can fill the World; the Soul is of ſo large and vaſt a capacity, as it's able to conceive of, and deſire millions of Worlds.
Thirdly, Conſider the greatneſs of the Loſs of a Soul. There's no loſs to be compared to the loſs of a Soul, becauſe he that loſeth it, loſeth all; not only himſelf, but God, and Chriſt, and Grace, and Glory, both this World, and that to come; and this loſs an irrecoverable loſs, Mat. 16.26. What will it profit a man to win the World, and loſe his Soul? Or what will he give in exchange for his Soul? Suppoſe a Man had all the Honours, Riches, Pleaſures the World could afford him, what will it avail him in the day of death, when he muſt part with all, and his Soul too, and never recover them more? Men may loſe theſe things of the World, and recover them again, (if God ſeeth good) as you may ſee in Job's Caſe, to whom God reſtored all that he had taken from him, and doubled all to him in the latter end, Job 42. But now for a Soul, that being loſt, can never be recovered; it's not a World, nor ten thouſand Worlds can recover the loſs of a Soul, it coſt more to redeem a Soul, Pſal. 49. Whereas you ſee the great folly of men, in ſelling and loſing of their Souls; What do they get by their ſin, but the Curſe and Wrath of God, with the loſs of their precious Souls?
Fourthly, To meditate on the greatneſs of the ſalvation of a Soul, and the means to procure the ſalvation thereof.
1ſt. The greatneſs of the ſalvation of the Soul; this appears, by the greatneſs of the Author of it, no other then the great God, Titus 3.5.
2dly, The greatneſs of the price paid for it; no other then the precious Blood of Chriſt, 1 Pet. 1.18.
3dly, The greatneſs of the evil we are ſaved from; As, 1. The Curſe of the Law, Gal. 3.10, 13. and the rigour of the Law, Rom. 7.5, 6. 2ly, From the reign and dominion of ſin, Rom. 6.14. 3. From the tyranny of Satan, Col. 1.13. Col. 2.15. 4. From the evil of the World, John 16. laſt. 5. The ſting of Death, and the ſlaviſh fear of it, Heb. 2.14, 15. 6. The wrath to come, 1 Theſ. 1.10.
4thly, The greatneſs of the good things we are ſaved and brought unto, viz. The Life of Grace here, Epheſ. 2.1. and the Life of Glory hereafter, Col. 3.4.
Fifthly, To meditate on the means. To make ſure and procure the means of Salvation to you, which are briefly theſe. 1. To ſee and acknowledge your ſelves loſt in your ſelves, Luke 19.10. 2. To humble your ſelves under the conſideration of it, James 4.9. Luke 13.31. 3. To turn every one from the evil of his wayes, Ezek. 18.30. Iſa. 55.7, 8. 4. To lay hold on Jeſus Chriſt, by a lively Faith, John 3.16. Acts 10.43. 5. To get a new Nature, 2 Cor. 5.17. 2 Pet. 1.4. 6. To lead a new Life, a Life of Holineſs, 1 Pet. 1.15. and to order your Converſation according to the rules of the Word, Pſal. 50. laſt. To him that orders his Converſation aright, I will ſhew the Salvation of God. Now here, to take notice what it is to order our Converſation aright, (I ſhall ſtay a little the longer, becauſe the Converſation of moſt, are ſuch an open contradiction to their Profeſſion.) Now by ordering our Converſation aright, is meant, a putting of our Life in a method and order; a Saint muſt not walk at random, or at large, but in a regular and orderly way, Col. 2.5. that is, According to thoſe rules laid down in the Scripture, the Law, and the Goſpel; and theſe Rules, according to which we are to order our Converſation, they are either more general, or more particular.
Firſt, For the General Rules; You have them laid down in two places, the firſt in the Old Teſtament, Micah 6.8. He hath ſhewed thee, O man, what is good. Q. Where hath he ſhewed Man his duty? A. Why, in his Word; there God hath laid down plainly what the Duty of every Man is, to God, and others, and himſelf, ſo as there is no Man or Woman can plead ignorance, and ſay, he knew it not to be his duty, for God hath plainly revealed it in his Word, what is good; how that all in his Word is good, and will do good to him that doth it, Micah 2.7. Do not my Words do good to him that walks uprightly? And what the Lord requires of thee; What is that? 1. To do juſtly, i. e. To make Conſcience of all the Duties of Juſtice and Righteouſneſs, required in the ſecond Table, to render to every one his due; and do unto others, as you would have others do unto you; which is the Law and the Prophets. 2. To love Mercy; that is, To ſhew mercy to the Bodies and to the Souls of others, as you have opportunity, Gal. 6.10. Heb. 13.16. 3. To walk humbly with thy God; This comprehends all the Duties of the firſt Table, as the two former of the ſecond Table. So as the meaning in ſhort is this, Thou ſhalt ſet God alwayes before thee, give him the Homage, Worſhip, and Service that is due to him; approve thy heart to him, in all the ſervice thou tendereſt to him; humble thy ſelf under thy fallings, and failings; acknowledge, when thou haſt done all, thou art but an unprofitable Servant, and deſire only to be found in the perfect obedience of Jeſus Chriſt: More clearly and fully you have theſe Duties laid down, Titus 2.11, 12. The Grace of God, bringing Salvation, hath appeared to all men, teaching us, that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent World: Soberly, in reſpect of our ſelves; Righteouſly, in reſpect of others; Godlily, in reſpect of God.
Haec tria perpetuo meditare adverbia Pauli,
Haec tria ſunt vitae regula ſancta tuae.
Make theſe three Adverbs the ſubject of your continual Meditation, and the propoſed Rule of your daily Converſation: Your duty here is, as every day. 1. To watch againſt, and deny ungodlineſs; that is, Thoſe ſins forbidden in the firſt Table, ſo called, becauſe they are immediately againſt God. And worldly luſts; that is, all ſins forbid in the ſecond Table, called Worldly, becauſe they have the World for their Object and Subject. 2. It follows, and that we ſhould live ſoberly; the former contain'd the negative commands of the Law, theſe latter the affirmative commands of the Law; to note unto us, it is not enough to be negative Chriſtians, but we muſt be alſo affirmative Chriſtians, Iſa. 1.16, 17. Ceaſe to do evil, learn to do well.
1. Your duty is, to live ſoberly, in reſpect of your ſelves; that is, to be moderate in your deſires, and uſe of all Creature Comforts, as Meat, Drink, Apparel, Recreation, Phil. 4.5. 1 Cor. 7.30.
2. Righteouſly, in reſpect of your Neighbours; that is, To act and exerciſe Righteouſneſs in all your Thoughts, Affections, Words, Actions, Tradings and Dealings with others, made a ſign of one that ſhall dwell in God's Holy Hill, Pſal. 15.
3. In reſpect of God, to carry your ſelves Godly, or God-like; to be Holy, as he is Holy, in all manner of Converſation, 1 Pet. 1.15. that is, Publickly, Privately, Secretly, Daily, Hourly, Continually, 2 Cor. 7.1. Rev. 2.10. To quicken you to this godlineſs, to meditate on that place, 1 Tim. 4.8. Godlineſs is profitable to all things, and hath the promiſe of this life, and that to come; that is, Hath all the bleſſings of Heaven and Earth entailed to it; it gives a Chriſtian much in Poſſeſſion, all the Promiſes of this Life; and infinitely more in Reverſion, the Life that is to come.
Godlineſs will be profitable whilſt you live, ſweeten and ſanctifie every ſtate and condition to you and yours, Prov. 20.7. and will be much more profitable, when you die; when you are to leave all other things, this better part ſhall never be taken from you, Luke 10. laſt. Thus of the general Rules.
Secondly, For the more particular Rules, reſpecting the right ordering of our Converſation, they either reſpect God, or Chriſt, or the Spirit, our Selves, and others.
1ſt. For thoſe reſpecting God, they either concern his Attributes, Words, Works, Worſhip. 1. For the Attributes of God, you ought to know them, and to walk ſutably to them; let them have authority, and influence on your Hearts, and Wayes, to keep you from ſinning, and quicken you to well-doing, according to the directions given you before. 2. For his Word: To do nothing, but what you have a warrant for out of the Word, Iſa. 8.20. Pſal. 119.9. Whereby ſhall a young man cleanſe his way, but by taking heed to thy Word? John 5.39. 1 John 4.1. Acts 17.12. Rom. 12.2. Prove what is the good and acceptable Will of God: God hath appointed it to be a Light to our Feet, and a Lanthorn to our Paths, Pſal. 119. He that walks not according to it, walks amiſs. Mat. 22.29. Ye err, not knowing the Scriptures. As you are to walk according to the Word, ſo every part of it, the Precepts to obey them, Pſalm. 119.2. the Promiſes to truſt in them, Pſal. 9.10. and the Threatnings to fear them, Hebak. 3.16. 3. For the Works of God, you are to eye God in his wayes of Juſtice and Mercy, and to be humbled under the one, and thankful for the other; to admire him, and adore him, in what you cannot comprehend him; as the Apoſtle, Rom. 11.33. Oh the depth of the riches both of the Wiſdom and Knowledge of God! how unſearchable are his Judgments, and his wayes paſt finding out! 4. For the Worſhip of God, I have given you directions before, yet I will add theſe, to have an eye in the Worſhip of God to a right Perſon, Place, Manner, Time, End.
1. The duties of God's Worſhip, muſt be performed by a right Perſon; as for inſtance, The Preaching of the Word, and the Adminiſtration of the Sacraments, onelyonly by a faithful Miniſter, called and ſent by God, and his Church; becauſe theſe are publick Duties, and therefore to be performed only by a publick Perſon: So Prayer in the Family, and inſtruction of thoſe in it, by the head of the Family, God having layed the charge of it upon him, Deut. 6.6. Heb. 7.7.
2. The Religious Duties, muſt be performed in a right place, as the Publick in Publick, Private in Private, Secret in Secret; the reaſon is, becauſe though there be no place forbidden, yet there be ſome places more convenient for ſome Duties then others.
3. That there may be order, they muſt be obſerved and performed in a right time, and in due ſeaſon; as works of our general Calling in their ſeaſon, and of our particular in their ſeaſon; Duties of our general Calling, eſpecially on the Sabbath Day, and every morning and evening, Pſal. 92.2. The duties of our particular Calling, only on the week day, and the greateſt part of the day; the reaſon is, Becauſe there is an appointed time for every purpoſe under Heaven, Eccleſ. 3.1. And becauſe what the Wiſe Man ſpeaks of, a word ſpoken in a ſeaſon, is true of an action done in ſeaſon; it's very beautiful, like an Apple of Gold in a Picture of Silver.
4. For the right manner, I gave you directions before at the beginning; onelyonly remember ſtill this, all be with fear and reverence, Heb. 12. end. and in Spirit and in Truth, John 4.24. God abhors thoſe that draw near with their Lips, and their hearts are far from him, Iſa. 29.13.
5. For the right ends you are to propoſe in every duty, they are, That God may be glorified, others Edified, your Souls Sanctified and Saved, 1 Cor. 10.31. Phil. 1.20. John 15.8.
2dly, There be other Rules reſpecting Jeſus Chriſt. If you would order your Converſations aright, you are to do what you do in Knowledge, Faith, Repentance, Obedience, Love.
1. In Knowledge; becauſe this is Life eternal, to know thee the only true God, and Jeſus Chriſt whom thou haſt ſent, John 17.3. And becauſe all Obedience, without Knowledge, is but blind Obedience.
2. In Faith: That God will accept of your Perſons and Services in him, Epheſ. 1.6. 1 Pet. 2.5. Becauſe without Faith it's impoſſible to pleaſe God, Heb. 11.6. And whatſoever is not of Faith, is ſin, Rom. 14.23.
3. To do it in Repentance: Becauſe ſo long as men live, and lie impenitently in ſin, God will not regard any thing they do, Pſal. 66.18. Pſal. 50.18.
4. In Obedience to his command: Becauſe he is the Author of Salvation only to as many as obey him, Heb. 5.9. And ſuch as yeeld Univerſal Obedience, their unfeigned deſire, and earneſt endeavour, Pſal. 119.3. Mat. 5. laſt. John 15.14.
5. To do all ye do, in Love to Jeſus Chriſt, as the Apoſtle, 2 Cor. 15.14. The love of Chriſt conſtrains me: Becauſe, without Love, all Religious Duties will profit us nothing, 1 Cor. 13. That you may be enabled to all this, you are to make Chriſt your Principle, your Pattern, and your Scope in all: 1. Your Principle, to fetch Grace and ſtrength from him to do it, becauſe we can do nothing without him, John 15.5. And it pleaſed the Father that all fulneſs ſhould dwell in him, that we from that fulneſs might ſtill be receiving Grace for Grace. 2. To make him your Pattern, to walk as he walked, 1 John 2.6. How that was, you may read in the Goſpel, wiſely, inoffenſively, &c. as we ſhewed you before in your Meditations on Chriſt. 3. To make him your Scope and end in all you do, that Chriſt may be magnified in your Bodies, in Life, and Death, Phil. 1.19, 20.
3dly, Other Rules reſpect the Spirit of God; as theſe, 1. To hearken to, and obey his Call unto Faith and Repentance, Iſa. 30.21. 2. To nouriſh and cheriſh his motions within, in the Conſcience, checking you for evil, and exerciſing you to duty; and take heed you do not reſiſt him, as they, Acts 5.21. nor quench the Spirit, 1 Theſ. 5.19. nor grieve the Spirit, ſo as to cauſe him to depart, Epheſ. 4.30. 3. To beg his help and aſſiſtance in every duty of your particular and general Calling, Epheſ. 6.10.
4thly, There are other Rules reſpecting our ſelves. If you would order your Converſation aright, ſo as to have God's gracious Preſence with you, Providence over you, and Bleſſing upon you all the day long, then to mind and obſerve well theſe Rules. To begin the day with God, and continue it with God, and end it with God.
1. To begin the day with God, by giving him the firſt of our thoughts, when we awake, going apart; when you are up, to read the Scripture, meditate on the Word, pray unto God for your ſelves and others, Mat. 6.6. James 5.16.
2. To continue the day with God thus. 1ſt. By a faithful, diligent, and fruitful diſcharge of the duties of your Calling, Prov. 10.4. 1 Theſ. 4.6. 2ly, By a moderate, ſeaſonable, and thankful uſe of the Creatures, Prov. 23.2. Eccleſ. 10.17. 1 Cor. 10.3. 3dly. By walking with God all the day long, approving all your thoughts, and words, and wayes to his bleſſed Word, and all-ſeeing eye of God, eying his glory in all, as you are commanded, Gen. 17.1. 1 Cor. 10.31. 4ly. By walking as becometh the Goſpel, Phil. 1.27. Q. How is that? A. Thus, To ſee that your walking be an Humble, Holy, Heavenly, Meek, Patient, Contented, Faithful, Chearful, Fruitful Walking. 1. An Humble walking before God and Man, Micha 6.8. Epheſ. 4.2. 2. An Holy walking, 1 Pet. 1.15. 3. An Heavenly walking, Phil. 3.20. 4. A Meek, Patient, and Contented walking, in every eſtate and condition, Phil. 4.11. Heb. 13.5. James 5.7. 5. A Faithful, ſincere and upright walking, Gen. 17.1. Prov. 10.9. 6. A Chearful ſerving him for the abundance of all his goodneſs, Deut. 28.47. Laſtly, A Fruitful living under the means and wayes vouchſafed, John 15.5. Herein is my Father glorified, that you bring forth much Fruit to God.
3. To end the day with God. 1. By reflecting and looking back on our carriage the day before, toward God and Man, wherein we have been peccant and faulty, by way of commiſſion, in thought, word, and deed; by way of omiſſion, in publick, private, ſecret; and by way of imperfection before, in, or after any duty; to humble our ſelves under it, to renew our peace with God, by Jeſus Chriſt, and renewing our Covenant of more circumſpection, and better obedience for the future. 2. By obſerving what providences, ſad, or glad, we had experience of the day before, and to be humbled and thankful accordingly. 3. By cloſing up the day as you began it, with Reading, Meditation, and Prayer. 4. By giving God the laſt of your thoughts, when you lie down to ſleep, as you gave him the firſt when you did awake, that ſo your ſleep may be the more ſweet and comfortable to you; and whether you ſleep or wake, preſent in the body, or abſent from it, you may be accepted of the Lord, found in peace, and be received into everlaſting peace, that eternal reſt which remaineth for the People of God, 2 Cor. 5.9. Heb. 4.9. Amen.
5thly, There be other Rules, which reſpect others: For the right ordering our Converſation, towards thoſe within the Family, and thoſe without the Family.
[1.] Thoſe within the Family. That you may order your converſation aright towards them. 1. You are to make your Families little Churches, in the obſervance and performance of thoſe Religious Duties you ow to God, and the Souls of thoſe under your charge, as thoſe that I have already directed you in, viz. A careful ſanctifying of the Sabbath, a heedful attendance on the Ordinances of God, Prayer evening and morning with the Family, reading of the Scriptures, ſinging of Pſalms, repetition of Sermons, inſtruction of thoſe under your charge in the Principles of Religion, correction of their evils, and incouragement of them in wayes of well doing; for all theſe (we find) expreſly required of Governors in their Families, Jer. 10. laſt. Numb. 20.4. John 5.39. Col. 3.16. Deut. 6.6, 7. all obſerved and practiſed by the Saints before you; in which reſpect their Houſes are called Churches, Rom. 16.5. 1 Cor. 16.19. Philemon 2. 2. Every one to ſtudy, and acquaint others under them, with their relative Duties, each to the other, as Husband to Wife, and Wife to Husband; Parents to Children, and Children to Parents; Maſters to Servants, and Servants to Maſters; and to go one before the other in the obſervance and practice of them, becauſe we find Examples generally more prevailing then Precepts: and herein lyeth the Life and Power of Godlineſs, viz. In a Faithful, Fruitful, Chearful diſcharge of our Relative Duties; whence you ſhall find the Apoſtle more frequent and full in preſſing them in his Epiſtles, then other Duties: What thoſe Relative Duties are, you have many Books to help you in, (as Gouge, and Caudry, and others) to quicken you unto a conſcionable care of theſe things; conſider, in ſhort, it's the greateſt good you can do, not onelyonly for your Families, but for the Pariſh, Town, City, Countrey, Church and State you live in; for general experience ſhews us, that they are Families, which are Seminaries and Nurſeries of all good and evil, and therefore to have a ſpecial eye to, and care of Family Duties; and the rather, becauſe the conſcionable performance of theſe Duties, bring down all manner of bleſſings in Families; but the neglect, all manner of Judgments, 2 Sam. 6.11. Jer. 9.10, 25. Beſides, there's nothing will bring you more peace and comfort at the laſt, when you come to lie on your ſick Beds, and ſtand forth before the Tribunal of Chriſt; and nothing more afflict you at the laſt, and torment you in Hell, then the neglect of thoſe Souls under your charge, and giving them ſuch wicked counſel, and evil example.
[2.] For thoſe without the Family. They are either publick or private perſons; 1ſt. For publick Perſons, they are either Magiſtrates or Miniſters, Theſe are to diſcharge their Relative Duties to the People under them, & People theirs to them.
1. For Magiſtrates. If they would order their Converſation aright to thoſe under their charge. 1. They are to take notice of, and conſider in whoſe room they are, and to whom they muſt give an account of all their actions, ſc. God and their King, whoſe Mouth, Eyes, and Ears they are, 2 Chron. 19.6, 7. 2. That as they Rule and Govern by God, ſo they ought to Rule with God, and for God, 2 Sam. 21.5. 3. That they ought ſo to bear the Sword, as to be a terror onelyonly to evil doers, and the praiſe of them that do well, Rom. 13.3, 4. 4. To endeavour, that all under them, live a peaceable and quiet life, in all Godlineſs and Honeſty, 1 Tim. 2.1, 2. 5. To this end, every one, to be ſo qualified as Jethro adviſed Moſes, Exod. 18.21. Able Men, ſuch as fear God, Men of Truth, hating Covetouſneſs.
2. For Miniſters. If they would order their Converſation aright, amongſt other Rules, to remember and walk by theſe. 1. To be inſtant in ſeaſon and out of ſeaſon, to reprove, exhort with all long-ſuffering, 2 Tim. 4.2. 2. To give attendance to Reading, to Exhortation, to Doctrine, to meditate on, and continue in theſe things, 1 Tim. 4.13. & 4.16. 3. To look to this, that their hearts be upright with God, in the diſcharge of their Duties, that they ſeek not their own, but the Glory of God, 1 Theſ. 2.4, 6. That ſerve the Lord Jeſus Chriſt, and not their own belly, Rom. 16.18. That they mind more the feeding, then the fleecing of their flock, 1 Pet. 5.3. 4. Above all, That they be Patterns to others of good works, as the Apoſtle exhorts, 1 Tim. 4.12. & 3.1, 2, 3, 4. & Tit. 2.7, 8. And that, 1. becauſe general experience ſhews, that People are more led by the Life, then the Doctrine of Miniſters; are led more by the Eye, then the Ear, 1 Sam. 2.17. 2ly, Becauſe otherwiſe they will pull down more in one hour, then they will build up all their lives. 3. Becauſe otherwiſe, their Doctrine will be at the laſt, a Bill of Indictment againſt themſelves; and having Preached to others, will be found Caſt-awayes themſelves, 1 Cor. 9.27. And therefore it concerns Miniſters to look well to their lives, eſpecially that they be not found amongſt thoſe wicked ones, Iſa. 56.10, 11, 12. And as Miniſters are to be Patterns in all other Graces, ſo eſpecially in two Graces; 1. Humility, 1 Pet. 5.5. Love to their Fellow Brethren, 1 Pet. 3.8. 2. And love to their People, as the Apoſtle, 1 Cor. 6.11. Whence they are called Fathers, 1 Cor. 4.15. and Nurſes. 1 Theſ. 2.7, 8. to note that tender love and affection they ought to have to the People committed to their charge, and eſpecially their Souls.
1ſt. As Magiſtrate & Miniſters to diſcharge their Duties to the People under them, ſo People to diſcharge their Duties to the Magiſtrates and Miniſters ſet over them.
1. To Magiſtrates. If you would order your Converſation aright towards them, then you are to give them that Love, Fear and Reverence, Obedience and Prayer for them the Scripture frequently calls for, Rom. 13. from 1, to 9. 1 Pet. 2.13, to 18. Titus 3.1. 1 Pet. 2.1, 2. The reaſon you have, Pſal. 82.6. becauſe they are Gods, non foreign, ſed foreign; not by Eſſence, but Office, becauſe they are in the room of God, and are to govern for God.
2. For Miniſters. If you would order your Converſations aright to them, you are to give them that Love, Reverence, Maintenance, Protection, and Prayer, the Scripture alſo frequently calls for 1 Theſ. 5.12, 13. Heb. 13.17. 1 Cor. 16.10. 2 Theſ. 3.1. The reaſons you have 2 Cor. 5.20. Becauſe they are Ambaſſadors for God; and Ambaſſadors, by the Law of Nations, ought to be honoured of all, and to have ſutable reſpects to the greatneſs of the Perſon that ſends them: If ſuch honour be due to Ambaſſadors of Men, how much more to the Ambaſſadors of God, to whom all, both Kings and their Ambaſſadors, muſt give an account of their carriage to Him and His Ambaſſadors.
2dly, For Private Chriſtians. The Rules that are to be obſerved by them, for the right ordering of their Converſation one towards the other, reſpect their Thoughts and Affections, Words and Actions.
Firſt, Reſpecting their Thoughts. And in order to this; 1. Take heed of inſtilling, receiving, and nouriſhing prejudices in your minds againſt others; for this is a very great & provoking evil. 2. That you may be kept from it, take notice, 1. What it is. 2. Why you are to avoid it.
1. What prejudice is, viz. A prejudging, or a prepoſterous judgment of Perſons and Things, before they be examined and tryed. Should a Judge paſs Sentence on a Perſon or Action, before he had examined it, he ſhould err, though the Sentence were juſt, ſeeing he never lookt into, nor knew the grounds on which a Perſon ſpake, or did this and that thing. More plainly, Prejudice is an evil Opinion, which a man takes up of another, for ſomething he hath ſpoken and done, contrary to his Judgment and Practice, not knowing or conſidering the ground on which he did it.
2. Now ſuch as would order their Converſation aright to others, muſt take heed of it, becauſe it is a very great pernicious and provoking evil; as too ſad and general experience ſhews it to be, to the great diſhonour of God, ſcandal of Religion, and the hurt of their Brother; as for inſtance.
1. This prejudice is that which makes men take up hard thoughts, of thoſe of whom God hath good thoughts, and to inſtil theſe evil thoughts into the Heads and Hearts of others, that they may diſengage the affections of others, and draw their affections only unto themſelves.
2. It makes men to rob God of his Glory, and give it to Men .1. To rob God of his Glory, in ſtepping up into his Throne, & ſitting in Judgment on their Brother, and that ſometimes for a particular Act, and it may be for a thing indifferent to their Brother, though not to them. Now what ſayes the Apoſtle, Rom. 14.4. Who art thou that judgeſt another mans Servant? and verſ. 10. Why doſt thou judge thy Brother, and ſet at nought thy Brother? we ſhall all ſtand before the Judgement-Seat of Chriſt. 2. It makes men to give glory to men, in crying up ſome, and crying down others; which the Apoſtle expreſly condemns in his Corinthians, 1 Cor. 3.3. and whatſoever thoughts they have of their wiſdom in it, he tells them, the Lord knows their thoughts to be vain; and their duty is not to glory in men, ſo as to ſet up one above the other, (when all are faithful and ſound in the main) ſeeing all are their Servants in Chriſt, verſ. 20.21, 22. 3. This prejudice it makes men to ſeparate, and withdraw communion from thoſe, with whom God hath communion; and that in thoſe eſſential Duties of God's Worſhip, as Word, Sacrament, Prayer, wherein all are expreſly required to worſhip God together: Yea, and makes them not only to ſeparate themſelves, but perſwade others to do it, leſt they partake in other mens ſins. 4. It's that which makes Profeſſors to reſt in duty, and neglect the actings of Grace before, in, and after Duty, eſpecially that Grace of Love, (which Chriſt makes the chief Character of a Diſciple, and without which, God abhors and rejects all other duties that men perform, 1 Cor. 13.) that alſo which cauſeth them to diſſent in their love, how that they do love others of a contrary Opinion and Practice; and yet can neglect, if not worſe, even perſwade others to caſt off all offices of love to them, never remembring or conſidering the command is expreſs, Rom. 12.9. Let love be without diſſimulation, 1 John 3.18. Let us not love in Word and Tongue, but in Deed, and Truth. 5. That which keeps men from abundance of good they might do to others, and that they might receive from others, becauſe they think they ought to have no communion with them; ſo as this prejudice is like choller in the Stomack, that imbitters all wholſom meat; and however it receives it, yet caſts it up again. 6. That which makes men to murder others Bodies, Souls, Names and Eſtates: 1. Their Bodies; by cauſing grief to them, and ſuch grief as brings ſometimes ſickneſs and weakneſs on them, if not death. 2dly. Their Souls; by intterrupting their peace, and expoſing them to temptations, which made David for to pray, Pſal. 123.3 4. Have mercy upon us, O Lord, have mercy upon us; for we are exceedingly filled with contempt, with the ſcorning of thoſe that are at eaſe, and with the contempt of the proud. 3dly, Their Names; by blotting and blurring them with lies, and tales, and ſlanders, 4thly, Their Eſtates; By taking off the Hearts and Affections of others from any way ſympathyzing with them, and ſuccouring them in their wants and neceſſities. Now he that ſaid, Thou ſhalt not commit Adultery, ſaid alſo, Thou ſhalt not Kill, James 2.11. And the Killing there, is principally killing by the tongue, as is clear from the contexts; and will it not be a ſad thing one day for Profeſſors to be found amongſt Murderers of their Brethren; 1 John 3.15. He that hates his Brother, is a Murderer. Laſtly, This prejudice, is that which multiplies diviſions in Families, Pariſhes, Towns, Cities, Kingdoms, and opens a gap to the common Enemy, to invade, enter, and prey upon all, to the great reproach of Religion, ſadding of God's People, and the rejoycing of wicked men, if not the utter ruine of Church and State; and therefore in all theſe reſpects. 1. To take heed of inſtilling, receiving and nouriſhing prejudices againſt any of God's Faithful Miniſters, or People, eſpecially take heed of evil and miſchievous thoughts againſt others, expreſly forbid, Prov. 3.29. Deviſe not evil againſt thy Neighbour that dwells quietly by thee, Zach. 8.17. Let none imagine evil in his heart againſt his Neighbour. For this you may find, (Prov. 6.7.) is one of thoſe ſix things that the Lord hates. 1. Take heed alſo of over-valuing thoughts of ſome, and undervaluing thoughts of others, (when both are godly) for there ought to be no reſpect of perſons in matters of Religion; God is no reſpecter of perſons, he regards not the rich more then the poor, Job 34.19. the noble, then the ignoble; the wiſe, then the ſimple; and you ought to be followers of God in this, becauſe if you have reſpect to perſons, ye commit ſin, and are convinced of the Law, as tranſgreſſors, James 2.9. And therefore the command is expreſs in the firſt verſ. My Brethren have not the Faith of our Lord Jeſus Chriſt with reſpect of perſons. 2. As not to take up hard thoughts, ſo to have good thoughts of others of whom God hath good thoughts, how differing ſoever from you in Opinion and Practice, ſeeing ſo long as we are here, (there being different degrees of Light given in by God unto Chriſtians) there will be different apprehenſion of things; it is that which the Apoſtle exhorts unto, Philip 3.15, 16. Let us therefore, as many as be perfect, be thus minded; and if in any thing you be otherwiſe minded, God ſhall reveal it unto you; nevertheleſs, whereunto we have already attained, let us walk by the ſame rule. It is our duty (what in us lies) to labour after Unity in Opinion and Judgment; that which the Apoſtle preſſeth by many Arguments, Phil. 2.1, 2. But yet, however, ſeeing we cannot attain to Unity in Opinion, we ought to expreſs Unity in Affection; that which the Apoſtle preſſeth by many more Arguments, Epheſ. 4.1, to 7. Thus of the Rules concerning our Thoughts.
Secondly, For the Rules reſpecting our Affections. 1. That you put off anger, wrath malice, &c. Col. 3.8. Epheſ. 4.26. 2. That you put on (as the Elect, Holy, and Beloved of God) bowels of mercy, kindneſs, humbleneſs of mind, meekneſs, longſuffering, forbearing one another, and forgiving one another; and above all, you put on Love, (the bond of perfectneſs) that which like a Bond knits Chriſtians, and Graces, and Duties together, Col. 3.12, 13 14. See that all your things be done in Love, 1 Cor. 16.14. becauſe this is the beſt Character of a Diſciple of Chriſt, John 13.35. And all duties, without love, will profit nothing, 1 Cor. 13.8. To ſee alſo this love of yours be a ſincere love, without diſſimulation, Rom. 12.9. and a real love, not in word and tongue, but in deed and truth, 1 John 3.14. To love them, not for Opinions ſake, or Parties ſake, for that is to love a mans ſelf in them, but for holineſs ſake, the truths ſake, 2 John 1. To love them as Saints, and ſo to love all, one Saint as well as another, Col. 1.4. To love them, as we do love our ſelves, Rom. 13.8, 9. And you know how we love our ſelves, we would do no hurt to our ſelves, ſo neither ſhould we unto others; we would do all the good we can to our ſelves, ſo ſhould we to others; we would have others to ſympathize with us in all our wants, ſorrows, and ſufferings, and ſo ſhould we with others, Rom. 12.15. 1 Pet. 3.8. Gal. 6.1. Heb. 13.3. We would have others conſtant in their love to us, and ſo ſhould we in our love to others; for charity, true charity, abides for ever, 1 Cor. 13. laſt. And the Apoſtle's exhortation is, Heb. 23.1. Let Brotherly love continue, and the rather, becauſe God's love continues to his, and we would have it continue unto us, therefore ours ſhould continue to him and his.
Thirdly, For the Rules reſpecting our Speeches, we are to take heed of ſome things, and to practiſe others.
1ſt. The things you are to take heed of, they are theſe. 1. Take heed of ſpeaking of other mens Perſons, or Affairs, when you have no call to it, 1 Theſ. 4.11. Study to be quiet, and meddle every one with his own buſineſs. 2. Take heed you ſpeak evil of no man, Titus 3.2. The Reaſons you have, James 4.11. becauſe he that ſpeaks evil of his Brother, and judgeth his Brother, ſpeaks evil of the Law, and judgeth the Law: Becauſe the Lord hearkens and hears every word you ſpeak againſt any of his, Jer. 8.6. Ezek. 33.31. And what is ſpoken againſt any of his, he takes as ſpoken againſt himſelf, Mat. 25. More eſpecially, you are to take heed of all raſh and uncharitable ſpeaking, and cenſuring others that differ from you in Opinion and Practice, it being the Character of a Hypocrite, Mat. 7.5. that which doth expoſe them to the judgment both of God and Man; eſpecially take heed it be not for a particular error or evil; for as one Swallow makes not a Summer, ſo neither doth a particular error or evil denominate any to be a Heretick or a ſinner. If God ſhould fall out with men (as they do one with the other) for particular Offences and Differences, wo, wo, would be unto them; ſuch ſhould mind well what Chriſt ſaid to the Phariſees, He that is without ſin, let him caſt the firſt ſtone, John 8.7. Not that he approved of her ſin, but condemned their uncharitableneſs. 3. Take heed of ſlandering and backbiting ſpeech, expreſly forbid, Levit. 19.16. Thou ſhalt not go up and down as a Tale-bearer, Deut. 24.9. Remember what God did to Miriam, when you came out of Egypt; What was that? He ſmote Miriam with a Leproſie for ſpeaking evil of his Servant Moſes, Numb. 12.8, 9. Exemplarily alſo did he puniſh this ſlandering Tongue in Doeg, Pſal. 52. And therefore take warning, leſt you be made examples to others, that would not take example by others. 4. Above all, take heed of ſlandering publick Perſons, God's Magiſtrates and Miniſters; for they being in God's place, he will more ſeverely puniſh the wrong done to them, as you may ſee, Deut. 33.11. Jude 9.10. 5. Take heed of diſſembling, falſe lying ſpeech, as being that which is plainly forbid, Col. 3.9. That which evidenceth ſuch to be of their Father the Devil, John 8.44. God's Children, are Children that will not lie, Iſa. 63.8. Zeph. 3.13. A deceitful tongue ſhall not be found in their mouth; that which ſhuts men out of Heaven, Rev. 21. laſt. and gives them a hotter and a lower place in Hell, Matth. 24. laſt. 6. Take heed of all ſoothing flattering Speech, for the gaining and retaining the favour of others; there's a woe pronounced againſt ſuch, Iſa. 5.20. and God threatens to cut off ſuch flattering tongues, Pſal. 31.5. Job 17.5.
2dly, Other things are to be practiſed; as, 1. Watchfulneſs over your words, to ſee they be wiſe, deliberate, gracious and profitable, Epheſ. 4.29. 2. If there be any difference between you and others, to ſeek and accept of reconciliation, Mat. 5.23. & 18.15. 3. To exhort one another daily, leſt any ones heart be hardened through the decitfulneſs of ſin, Heb. 3.13. 4. To admoniſh, reprove, and rebuke ſin in others, according to the diſpoſition of the Perſon, and the nature of the offence, Levit. 19.17. Gal. 6.1. Col. 3.16. 5. To edifie one the other in Grace and gracious Practiſes, 1 Theſſ. 5.11. Heb. 10.24, 25. 6. To pray one with the other, and for the other, Epheſ. 6.18. James 5. Laſtly, To communicate your Gifts, and Graces, and Experiences, you have had of God's faithfulneſs and goodneſs in his Promiſes and Providences, after the Example of David, Come, and I will tell you what he hath done for my Soul.
Fourthly, For your actions and carriage towards others; if you would order your Converſation aright, obſerve theſe Rules. 1. Not to retaliate or revenge any wrong done to you, in word or deed, but commit all to him, who judgeth righteouſly, after the example of Chriſt, as you are expreſly required, Prov. 20.22. & 24.29. 1 Pet. 2.21, 22. Rom. 12. three laſt verſes. 2. No man to ſeek his own things onelyonly, but the things of others, Phil. 2.4. not his own weal, but the weal of others, 1 Cor. 10. end. 3. To walk wiſely, both towards thoſe without and within, Col. 4.5. Epheſ. 5.15. Matth. 10. Be wiſe as Serpents. 4. To walk inoffenſively, giving no juſt offence to any in word or deed, in apparel or recreation, as Zachary and Eliſabeth, Luk. 1.6. and the Apoſtle, Acts 24.16. and we are all command…d, Mat. 10.16. 1 Cor. 10.32. For God choſe us before the foundation of the World, that we ſhould be holy and unblameable before him in love, Epheſ. 1.4. & Rom. 12.18. As much as in you lieth, live peaceably with all men, Rom. 14.19. Follow after thoſe things which make for peace, Heb. 12.14. And that you may walk and live thus peaceably. 1. To take heed of all unpeaceable luſts, ſuch as theſe, Pride, Paſſion, Envy, Jealouſie, Cenſoriouſneſs, Selfiſhneſs, Affectation of Popularity, glorying in Men, having the Faith of our Lord Jeſus in reſpect of Perſons: for, James 4.1. From whence comes Wars and Fightings? are they not hence, from your luſts that are within you. 2. To labour after peaceable Principles; for unleſs there be a principle of peace, or a peaceable diſpoſition within, there will not be long any ſound, or laſting peace without. 3. To get peaceable Graces, as amongſt others, theſe, Wiſdom, Humility, Sincerity, Amity, Meekneſs, Self-denial, &c. 4. To make conſcience of peaceable duties, eſpecially theſe two. 1. The renewing of our peace with God, and God will make others to be at peace with you, Tranquillus Deus, tranquillat omnia; God's Promiſe is, If a mans wayes pleaſe the Lord, he will make his Enemies to be at peace with him, Prov. 16.7. 2. To pray one anothers affections into a peaceable frame, that he who makes thoſe of one houſe to be of one mind, would alſo make thoſe of one and the ſame Church, to be of one and the ſame mind; if not of the ſame Opinion in every thing, yet of the ſame Affection and Converſation.
The fifth thing then to be meditated on, in, and about the Soul, is the Conſcience, which is that faculty God hath put into the Soul, to mind us of all theſe duties; in and about the Conſcience, to take notice,
1. What Conſcience is, viz. That Faculty God hath placed in the Soul, to take notice of all our Affections, Speeches, Actions, and to paſs ſentence on them, according to the nature of them, by ſuch principles of Light as it hath received.
2. What the Offices of Conſcience are; as 1. To be a School-maſter to teach and make known what Sin and Duty is. 2. To be a Notary, to take notice of all our inward and outward behaviour. 3. To be a Regiſter, to write down and record all. 4. To be a Witneſs, either to excuſe or accuſe. 5. To be a Judge to paſs Sentence, either of Abſolution or Condemnation. 6. To be an Executioner, to comfort or afflict according to the nature of the actions.
3. To meditate on the great authority and power of Conſcience, to make a man happy or miſerable, as being God's Deputy or Vice-gerent to act for him; the beſt Friend, and the worſt Enemy; that which comforts and ſpeaks for us, when others diſcomfort and ſpeak againſt us, and that both in life and death, 2 Cor. 1.12. This is our rejoycing, in the teſtimony of our Conſciences, &c. Iſa. 38.3. Therefore ſhould you meditate on theſe things about the Soul; 1. On the Nature of the Soul, what it is, that ſo you may look more after it then you have formerly done. 2. Therefore on the worth of the Soul above the Body, becauſe this will make you ſlight and undervalue both in compariſon of the Soul; prize and keep your Souls as your chiefeſt Jewels; to mind more the feeding and cloathing, preſerving and cheriſhing of your Souls, then your Bodies. 3. Therefore to meditate on the greatneſs of the loſs of it, becauſe it will put you more on a care of uſing the means for the welfare of it, and that you do not hazard the loſs of it, for the gain of all the World. 4. Therefore on the greatneſs of the Salvation of it, that hereby you may be quickned to give all diligence in the uſe of the means for the Salvation of it, 2 Pet. 1.5, 10. giving all diligence, &c. 5. Therefore to meditate on thoſe things about the Conſcience, that they ſhould make you fear and tremble to offend, and wound Conſcience, and the more careful to preſerve the peace of a good Conſcience, as it did Joſeph, Gen. 39.9. and the Apoſtle, Acts 24.16.
Secondly, Of the Body.
In and about it, to meditate on two things; 1. The admirable Structure; and, 2. The excellent uſe of it.
1ſt. On the admirable Structure of it, both inwardly and outwardly.
1. Inwardly. The inward frame ſo admirable, as David wonders at it, Pſalm. 139.13, to 17. I will praiſe thee, for I am fearfully and wonderfully made, &c.
2. For the outward form of it. 1. Man was made naked, whereas all other Creatures have Scales, Horns, Feathers, and nothing ſo beautiful and comely as Man; nakedneſs was an Ornament before the fall. 2. Man was made with the Countenance upward, whereas all other Creatures have it downwards. 3. With Speech to expreſs his mind, to the edification and comfort of others. 4. With Hands, which all other Creatures want, whereby he might rule and govern the Creatures, feed and cloath himſelf, and diſpatch all his buſineſs.
2dly, To meditate on the excellent and honourable uſe of the Body, in that God hath made it not onelyonly the Organ and Inſtrument of the Soul to work in and by it, but the Habitation of the Holy Ghoſt to dwell in it, and his Temple to offer up Spiritual Sacrifice to God in it; the meditation of this will make you the more watchful and careful to preſerve it in purity and chaſtity, 1 Theſ. 4.4, 5. to uſe every ſenſe and member of it, as Inſtruments of Righteouſneſs and Holineſs to the glorifying of God, Rom. 6.19. 2 Cor. 6. laſt. Rom. 12.1.
Thirdly, Of the Tongue.
In it to meditate on the ends wherefore God gave it, which are eſpecially two.
1. To glorifie God; whence the ſame word in the Hebrew, that ſignifies Tongue, ſignifies Glory, becauſe we are to glorifie God with it, Pſa. 108.1. & 35.28. & 63.5. 2. To edifie others, Pſa. 37.30. Epheſ. 4.29. The building them up in Saving-Knowledge and Grace, 1 Theſ. 5.11.
2. To conſider the great need we have to imploy it to theſe ends. 1. Becauſe God hearkens and hears if any man ſpeaks aright, Jer. 8.6. 2. Becauſe God hath corrected raſh and unadviſed ſpeaking in his moſt eminent Saints, as in Moſes, Pſal. 106.32, 33. 3. Becauſe, for every idle word that men ſhall ſpeak, they muſt give an account at the Day of Judgment. 4. Becauſe in the right uſage of the Tongue, the fear of the Lord, and the comfort of a mans life doth chiefly conſiſt, as you may ſee by comparing the 11th verſe, with the 12 and 13 of the 34th Pſalm. The ſerious meditation of this, will make us take better heed to our tongues, as it did David, Pſal. 39.1. and pray with him, Pſal. 141.3. Set thou a watch before my mouth, and keep the door of my lips: To look to this our Speeches, be wiſe, deliberate, gracious and profitable.
Fourthly, Of the Talents.
In and about them, conſider. 1. There are none but have ſome Talents given of God, to imploy, for the glory of God, and the good of others; ſome have Talents of Gifts and Grace, more means and ſeaſons of Grace then others; ſome have Talents of Health, Strength, Wealth, Honour; ſome more, ſome leſs; ſome ten, ſome five, ſome one; and all theſe put into their hands to imploy for their Lord and Maſters advantage, for the glory of God, and the good of Souls, their own and others, eſpecially thoſe under their charge, as you may ſee, Mat. 25. And to whom much is given, much will be required, Luke 12. And therefore to enquire every one what Talents we have received, and how we have prized them and improved them; whether we have or do imploy them to the ends God gave them, and as our Conſciences and Converſations can witneſs for or againſt us, to be humbled and thankful accordingly.
2. To conſider what abundance of Peace, Joy, and Comfort, the well imployment of theſe Talents will bring unto you, when you come to lie upon your Death-beds, Iſa. 38.3. Remember how I have walkt before thee in Truth with a perfect heart, (ſayes Hezekiah): and what abundance of horror and terror will fall upon your ſpirits, if you neglect your Talents, or the miſimployment of them, as it did upon him, that cryed out at his end, Diem perdidi, Deum perdidi, meipſum perdidi; I have loſt the day, my God, and my ſelf: To the one he will ſay, Well done good and faithful Servant, thou haſt been faithful in a little, I will make thee Ruler over much: To the other, Take him and bind him hand and foot, and caſt him into utter darkneſs, &c. To the one, Come ye Bleſſed, for I was an hungry: To the other, Go ye curſed, &c. for I was an hungry, and ye gave me no meat, &c. Mat. 25.
A ſerious meditation on theſe things, will ſtir you up to a more diligent and careful imployment of your inward and outward Talents, to the glory of God, and the good of your own and others Souls.
Fifthly, Of Time.
In and about that, to meditate on theſe things.
1. The preciouſneſs of Time; ſo precious it is, that on the well or ill imployment of it, depends the eternal wel-fare, or ill-fare of your Souls; ſo precious, as all the Gold and Silver in the World cannot purchaſe one moment of it when its paſt; which made one cry out bitterly, (A World of Wealth, for an Hour of Time) ſo precious, as nothing the damned in Hell will more bewail, then the loſs of it; and if there were any hope of getting out, would imploy it better, even from the beginning of the World to the end, could they live ſo long.
2. Conſider the greatneſs of the work we have to do, and the little time we have to do it in: 1. For the greatneſs of the Work; it is to glorifie God, ſerve our Brethren, ſave our Souls, clear up our intereſt in Chriſt, make our Calling and Election ſure, work out our Salvation with fear and trembling; and how little time have we for the doing all this? Ars longa, vita brevis. Let us ponder it ſeriouſly, it is but a moment of time, (in compariſon of Eternity) and on this moment depends the eternity of our well-being or ill-being, and therefore concerns us very much to ſpend it very well; and the rather, becauſe, Tam diu vivimus, quam bene vivimus, We have lived no longer then we lived well.
3. Conſider the uncertainty of our time here; Our dayes on earth are as a ſhadow, and there is none durable or abiding, 1 Chron. 29.15. Solomon ſayes, There's a time to be born, and a time to die, Eccleſs. 3.2. but mentions no time of living, as if it were ſo ſhort, that it were not worth the naming; and this ſhort time, when it's paſt, cannot poſſibly be recall'd; and the time to come none of ours, the time preſent only is ours, and therefore ſee that be imployed well in ſome duties, either of our particular or general Calling; we ſhould be either like Chriſt, alwayes doing good, or like Mary, ſtill receiving good, Heb. 3.13. 2 Theſ. 3.1. Behold, now is the accepted time, &c.
4. Conſider how highly, not onelyonly the wiſe Chriſtians, but the very Heathens, have prized time ſo, as to account that day loſt, wherein they have not done ſome good with Tongue, or Pen, or Purſe; and therefore how much more ſhould Chriſtians, that have more light to ſhew them the weightineſs of their work, and the brevity and preciouſneſs of their time. To meditate on the expreſs command, Epheſ. 5.15. Redeem the time, becauſe the dayes are evil. Here take notice of three things. 1 From what you are to redeem the time. 2. Unto what. 3. Why.
1. From what you are to redeem the time: You are to redeem it out of the hands of thoſe who would ſteal it away from God and your Souls; as, 1. Idleneſs and her Daughters, viz. vain Imaginations, and idle Diſcourſes. 2. Worldlineſs and her Daughters, viz. inordinate carking and caring, toyling and termoiling about the things of the World. 3. Voluptuouſneſs and her Daughters, viz. vain ſporting, rioting, feaſting, proud apparelling, immoderate and unſeaſonable ſleeping. Theſe we find, by ſad and general experience, to take up and conſume the moſt of the precious time of men and women; therefore you ſhould do well to reflect and look back, wherein you have been peccant and faulty, how much of your precious time hath been ſtollen away by theſe time-devourers; how much time hath been ſpent every day in Eating, Drinking, Sleeping, Tricking, Triming, Fidling, Dancing, Carding, Dicing, and the like vain Sports; and how little in Hearing, Reading, Praying, Meditation, holy Conference, &c. How much the vanities of the World, carnal Pleaſures, needleſs Viſits, unprofitable Diſcourſes, and unneceſſary Recreations have eaten up, and to humble your ſelves under it, and redeem your time out of the hands of theſe Thiéves for the future; more eſpecially, to ask your own Conſciences, and look into your Converſation, how you have imployed the time of your Youth, the means and ſeaſons of Grace, the opportunities you have had of doing and receiving good, the times of affliction, either Perſonal, Family, National, what good you have gotten or done in and by all; otherwiſe very Heathens will riſe up in judgement againſt you. Take notice,
2. What you are to redeem it unto, viz. The promoting of the Glory of God, the publick Good, and your ſpiritual and everlaſting Well-fare, Iſa. 43.3. Epheſ. 1.6. Pſal. 137.5. John 6.27.
3. For the grounds why you are ſo to redeem it; you have it here in the Text, Becauſe the dayes are evil, full of the evil of Sin, full of the evil of Puniſhment; never did iniquity more abound, and never was the wrath of God more revealed from Heaven, then in our dayes; and therefore to redeem time, that we may be fitted for the worſt of times, and the beſt of dayes.
Laſtly, Meditate how bitterly men have bewailed the loſs of their time on their Death-beds, and do ſtill in Hell, and what they would be willing to do and ſuffer, if they might have further time; but all in vain, in vain did ſhe cry out, Call back Time, Oh call back Time; Time being paſt, not a moment to be recalled.
A ſerious meditation of theſe things, may (through the bleſſing of God) be an effectual means to make you prize and improve better your time then ever you have done.
Sixthly, Of Eternity.
Sect. 14. In and about it, to take notice of, and meditate on theſe things. 1. What it is. 2. The kinds of it. 3. How near we are to it. 4. How bitterly men will bewail, at the laſt, the loſs of a Bleſſed Eternity.
1. What Eternity is? ſcilicet, An intell…ctual Sphear, (as one obſerves) whoſe Center's every where, and Circumference no where. For the better underſtanding of it, take notice, there is a double Eternity; one a parte ante, and another a parte poſt; one that hath neither beginning nor end, another that hath a beginning, but no end. For the firſt; ſo God onelyonly is Eternal, Iſa. 43.10, 13. Rev. 22.1, 8. And the things of God, as his Attributes, as his Truth, Pſal. 117.2. Mercy, Pſal. 136.1. Righteouſneſs, Pſal. 119.142, &c. For the other Eternity, which hath a beginning, but no end, This the Eternity of Angels and Men, and this Eternity is that we are to ſpeak of.
2. For the kinds of Eternity. There is a double Eternity, of Woe and Joy, Miſery and Felicity. 1. Of Woe and Miſery, that ſhall befal the wicked; and of Joy and Felicity, which ſhall be beſtowed on the godly, Mat. 25. laſt. The wicked ſhall go into everlaſting puniſhment, but the Righteous into Eternal Life. And what folly and madneſs then is it, for a temporary delight to loſe eternal happineſs? Momentanium quod delectat, eternum quod Cruciat.
3. We ſhould conſider, that we ſtand every day before the door of Eternity, and we know not how ſoon we may lanch forth into that Ocean, from whence there's no return.
4. How bitterly men will bewail at laſt (when 'tis too late) their folly and madneſs, in loſing a Bleſſed Eternity, and incurring a Curſed Eternity; how unconceiveably miſerable it will be for men to loſe Heaven and lie in Hell, ſo long as God is God. He found it, by bitter experience, that cryed out on his Death-bed, Oh Eternity, Eternity, Eternity! in Hell for ever, for ever, for ever! This word ever, will break the hearts of men before ever they enter upon the borders of Eternity; and therefore think ſeriouſly upon it, before it be too late, and let it be your morning and evening Thoughts. The ſerious meditation of it, may (through the bleſſing of God) be an effectual means to take off your hearts from theſe periſhing things of the World, and the pleaſures of ſin here, which are but for a ſeaſon; keep you from envying the proſperity of the wicked, and repining at your own adverſity, all being momentany, in compariſon of Eternity, and make you look out after an intereſt in an eternal God, and Chriſt, and Spirit, and Grace, and Glory; and do whatſoever you do in your particular and general Calling, upon eternal grounds, and to eternal ends. Amen.