Die Mercurii 30. Decemb. 1646.  
ORdered by the Commons Assembled in Parliament, That Sir William Massam do from this House give thanks to Mr. Martial and Mr. Newcomen for the great pains they took in their Sermons they preached this day before the Commons at St. Margaret Westminster (being a day of their public Humiliation) and desire them to Print their Sermons.  
H. Elsing Cler. Parl. D. Com.   

I appoint Stephen Bowtell to print my Sermon.  
Stephen Martial.   

THE RIGHT understanding OF THE TIMES: OPENED In a Sermon preached to the honourable House of Commons, December 30. 1646. at Margaret Westminster, Being the day of their solemn monthly Fast. By Stephen Martial, B. D. Minister of God's Word at Finchingfield in Essex.  Jer. 8. Vers. 7, 8. The stork in the heavens knoweth her appointed times, and the Turtle, and the Crane, and the Swallow observe the time of their coming, but my people know not the judgement of the Lord: How do ye say, we are wise? If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace, but now they are hid from thine eyes. Luk. 19.42. So teach us to number our days, that we may apply our hearts unto wisdom, Psal. 90.12. 
LONDON, Printed by Richard Cotes, for Stephen Bowtell, and are to be sold at the sign of the Bible in Popes-head Alley, 1647.   

TO THE honourable The House of COMMONS Now Assembled in PARLIAMENT.  
IT hath been much lamented by learned men, that the times wherein things have been done in the world, are no more truly computed, and that thereby all Histories of times are very imperfect, Apud quos ratio temporis non cohaeret, apud illos neque veritatis neque fidei historicae ratio ulla constare potest; How much more is it to be lamented, that so few have any understanding of the times in reference to the things which concern their everlasting peace? because no less mischief than ruin of souls, of Nations and Churches unavoidably break in upon them, who know not the time of their visitation; If this plain Sermon may help this way to mend the times, and promote the right and best study of them, especially if God vouchsafe to bless it to be in any degree useful to you in your great work, for whose Meridian it was calculated, for whose use it was composed, to whom it was preached, and by whose order it is now made public, it will be a great comfort to the spirit, and a blessed answer from heaven to the Prayers of  
Your unworthy and most devoted Servant, STEPHEN Martial.   

A SERMON PREACHED Before the honourable House of Commons, at their monthly Fast, Decemb. 30. 1646.  1 Chron. 12.32. And of the Children of Issachar, which were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred, and all their brethren were at their command. 
THis whole Chapter (Beloved) doth contain a List or Catalogue of all the men of war which did cleave to David, their names, their qualities, 
Introduction showing the scope of the Chapter.  their Number; and there is a double Catalogue of them: First, a Catalogue of them that did cleave to him, before Saul was dead, while he was in a defensive war for his own safety; for although David for a great while, had not above six or seven hundred with him, yet in the end they fell to him, especially out of the Tribes of Judah, Benjamin, Gad, and Manasseh, so many that his Army grew to be like an Army of God. And lest any man should think that it were no better than rebellion in him and them to bear defensive arms against his Prince, 
Verse 22.  it is said in the 18 Verse, That the Spirit came upon one of the chief Commanders, and told him they were his, and would live and die with him, and that God was with him, they knew him innocent; they saw he was unjustly persecuted, they came to rescue him as a Partridge out of a falcon's Talons, and in so doing they did no more, than the whole host did at another time, when they saved Jonathan out of the hands of his father Saul, who would unjustly have put him to death. 
1 Sam. 14.45.  The other part of the Chapter beginning at Verse 23. containeth the Catalogue of the Commanders and soldiers that fell in to him to make him King, after the death of Saul, and there you shall find that the excellent qualities of all the Leaders, and of many of the soldiers are described; some of them were excellent Archers, some were exact Slingers who could throw and hit at a hair's breadth, some of them were as courageous as Lions, some of them were as swift as the Roes upon the mountains, but none of them all came near the Tribe of Issachar, in that which makes a people strong and happy both in the time of war and peace; They were men of understanding, who knew the times what Israel had to do; and of this excellent commendation of this Tribe of Issachar, as of a theme that very much concerns us, I have chosen to treat this day before this great Assembly by the assistance of Almighty God; 
The Text opened and divided.  wherein there are three things to be handled. First,  
The persons spoken of, the Tribe of Issachar, and their heads and leaders especially. Secondly,  
Their singular commendations, they had understanding to know the times, what Israel, had to do; the whole Tribe, but especially their Leaders, who were about two hundred, knew the times in reference to their duty. Thirdly,  
Here is the interest which these Leaders had in the hearts of their Brethren, and this procured principally by their wisdom and understanding; all their Brethren were at their command, or as the word signifies, depended on their mouth. I begin briefly to speak of the first.  
The persons, they were the men of Issachar; Issachar you know was one of the twelve Tribes, 
1 Part, what the Tribe of Issachar was.  one of Jacobs' sons by Leah, and their lot in the land of Canaan fell betwixt the half Tribe of Manasseh and Zebulun, and their province was bounded by the mountains of Gilboa on the one side, and mount Hermon on the other; all that goodly part of the country, that was called the fat valley of Jezreel, was the inheritance of this Tribe of Issachar, a rich inland Country, and formerly their Spirits and Genius was like to that of Country Farmers. 

What their temper and spirit in time past.  
Gen. 49.14, 15 opened and explained.   They minded nothing but their back and their belly, and so Jacob himself did foretell of them, in the 49. of Genesis, when he said, that Issachar was like a strong ass that couched down between two burdens, and saw that rest was good, and gave himself willingly to bear Tribute: The meaning was, that this Tribe would be like unto that dull, simple, slothful creature the ass, that minded nothing but his belie, give him but meat enough for his belly and lay what you will upon his back; so this Tribe, if they might not be outed or plundered in their rich Country, but might follow their business, and gather wealth, lay any thing upon them they would bear it: this of old was the Genius of this Tribe, but now another manner of Spirit possessed them; none of all the Maritine towns nor Cities where the people are most active, and fit for Negotiation, went beyond, 
What at the present.  or came near to the Tribe of Issachar, now (I say) they had learned that that makes a people happy, they had wisdom and unity, they had understanding to know the times and their duty, they had many thousands of eyes to see into the true state of affairs, and then they had as many thousand hands ready to execute; they could presently fall upon that which belonged to them; they had understanding of the times, and knew not only what themselves, but what all the Country, what all Israel had to do; this was the people, and this strange alteration that God had made in the Spirit of this Tribe of Issachar, doth afford us this excellent lesson.  
That the Lord can at his pleasure enable and raise up the spirits of persons, 
Doct. 1.  
God oft raiseth up the spirits of people to do worthily from whom men would little expect it.  and people to do worthily, from whom nobody would expect any thing. Moses had foretold that Issachar would be but a dull ass, but you see how the Lord had altered, and raised him up to do excellently; he went beyond all the other Tribes; and God hath often done so, he takes Moses a shepherd, a man slow of speech, sends him and makes him a fit man to deliver a whole nation out of bondage and captivity; at another time, he raises Gideon, a private Gentleman, it may be but a yeoman's son, 
Gen 4. Judges 6. 1 Sam 9 1 Sam. 16.  from his flail when he was threshing of Wheat, and makes him a captain to rout the whole Army of the Midianites and to judge his people; at another time takes Saul, a Private gentleman's son, who was seeking for his father's Asses, and makes him fit to govern a kingdom; takes David a young youth from following his Ewes great with lamb, and presently enables him to cope with the giant Goliath, and to destroy him, and afterwards to be the ruler over God's people; 
Amos 7.14.  he takes Amos from being a Neatheard, and a gatherer of Summer fruit, to be a Prophet, and to preach in the King's chapel; takes Fishermen who were never bred in Universities, and sends them into all the world with the power of the Gospel to subdue the Nations to Jesus Christ. Thus the Lord hath raised up instruments, and he can easily do it, for there is a spirit in man, 
Reasons of it. He hath abundance of the Spirit.  but the inspiration which gives understanding and gifts comes only from the Almighty; the Lord hath abundance of the Spirit, and powers it out where, and how, and in what manner he pleaseth. 
Application.   
This may be a great encouragement to us in all our extremities and exigents, let us do our duty, and let us never fear God's wanting of instruments for his work; when we are low, we presently cry out, Lord by whom shall Jacob arise, by whom? by stones raised up to be children, and by children enabled to do the work of men: we should never be at our faith's end, though sometimes we are at our wit's end, let us do our duty, and leave it to God, who can easily raise up instruments to do his work, from whom we would never expect it; we ourselves have had a great deal of blessed experience of it. In the beginning of our public troubles, our question was, by whom shall England arise now it is thus low? We demanded, where shall we find captains and Commanders for a war in a Nation where all men have been bred in ease and peace? God hath found them, and took Gentlemen from following their hawks and Dogs, and Tradesmen from their shops, and Husbandmen from their ploughs, to be able to cope with the most expert Commanders in the world: and now we are at another loss, now we are demanding, where shall we find Ministers for eight or ten thousand Congregations, to instruct them in the way of life? Fear not, if God for our sins deny us not this mercy, 
Psal. 68.11.  he can fulfil that in the 68 Psalm; The Lord will give the Word, and great shall be the multitude of them that shall publish it, the Lord can raise them up unexpectedly; and so in all other our difficulties.  


The second and chief thing in the Text.  
Their singular commendation.   But this I purposely only point at, that I might not be straightened in the second, which is the singular commendations of this Tribe, They were men of understanding to know the times, and what Israel had to do.  
That it is a great and high commendation of any people, especially of their Heads and Leaders, 
Doct. 2.  to know the times in reference to their duty: 
It is a singular commendation to know the times in reference to men's duties. This Doctrine, first, explained.  These men of Issachar had understanding of the times, to know what Israel had to do; this God sets down as their high commendation; in the handling of it I shall endeavour these three things. First,  
I shall interpret the meaning of it, make you see what it is to know the times in reference to duties. Secondly,  

2ly, proved.  I shall endeavour to prove it out of the Scripture, and illustrate the truth of it, that you may see, that it is a high commendation, and a matter of extreme consequence; and thirdly, and principally,  

3ly, applied.  I shall endeavour to make Application of it for our own good. For the first,  

First explained, there is a fivefold knowledge of the times.  What it is to know the times in reference to duty; you may please to observe that in the Scripture, and in the practice of men, there is found a fivefold knowledge of the times.  

1 astrological.  There is an astrological knowledge of the times, such a knowledge as the Starre-gazers do boast of; a knowledge whereby a company of vain men do undertake out of the books of the stars to tell you whatsoever God hath decreed concerning Men or States: this knowledge is so condemned in other places of Scripture that none of you will imagine, that this was the commendation of this Tribe. Secondly,  

2 diabolical.  There is another knowledge of the times, which I may call a diabolical knowledge of the times, whereby wicked and ungodly men do study to improve all advantages of time to further their own lusts and wickednesses; the study and knowledge of time-servers, who endeavour to make the times further them in their cursed designs; men who like willows or Bulrushes in the water will bow which way soever the stream runs, and dance after the present Fiddle of the times for their own ends. I am certain none of you think that this was the commendation of this Tribe; such Temporizers & Time-servers, however they may for a while applaud their own wisdoms, will one day know, they have served but an ill Master; this was far from the Tribe of Issachar. Thirdly,  
You shall read of a prophetical knowledge of the times, 
3 prophetical.  that is, such a knowledge as wherein the Lord by revelation doth in able some of his servants, I mean the Prophets, to know what shall afterwards come to pass; and this kind of knowledge, though every man hath an itch after it, and many do as Nabuchadnezzar did, 
Dan. 2▪ 29.  when his thoughts troubled him in the night, that he might know what should come to pass afterwards; yet our Lord hath told us, That it is not for us thus to know the times and seasons, which the Father hath kept in his own hand; 
Act. 1.7.  there is fourthly,  
Another knowledge of the Times, and study of it, 
4 historical and astronomical  which is, an historical knowledge of the times, or an astronomical knowledge of the times; a knowledge which is extremely and deservedly cried up by learned men; a knowledge wherein many men of choicest wits, both among Heathens and Christians, have took very great pains, wherein they have much advanced wisdom and learning, especially in our latter age. Many rare men of choicest abilities have set down in a continued Series, a chronology of all the years, that have been since the Creation, and of the most memorable things and persons that have fallen out, or lived in the several ages, and years; and this they have done to their own everlasting honour, rectifying the account of time, and extremely advantaged even the study of the Scriptures; now this knowledge, though it be excellent, yet my Text hath nothing to do with it, and truly though it be an excellent thing, men may have it, and yet die fools, and be miserable for want of that knowledge which I am this day to speak of. The Nation of the Jews were admirable in that kind of account of times: Scaliger saith of them, they were exact even to admiration; and Sethus Calvisius one of the most learned writers of that kind, though he go another way to work, yet confesses that in the Jews account, they did not lose above the account of one hour in the space of 1500. years; yet because they had no better knowledge of the times than that, the Lord in the eighth of Jeremiah saith, 
Ier. 8.  they were fools, and had not so much wisdom, as the Crane and the stork, and the Swallow, those irrational Animals, who had so much sagacity, as to know the times of their coming into a country, and leaving a country; but this people knew nothing of the times in reference to God's judgements, and their own duties: the Lord counted them fools for all their other learning; And therefore there is, fiftly,  

5 theological, a gracious and practical knowledge, which is here meant.  Another knowledge of the times, which I may call a theological knowledge, or rather a gracious and a practical knowledge of the times, which is, so to know the times, as to understand the moment and exigence of all affairs which fall within the times in reference to their own duty, that they may improve all occurrences which fall out to the right end. This is the knowledge that I am to speak of, and this knowledge infinitely goes beyond that other; I confess I find a great many learned Volumes writ for the help of the other, to further the chronological, or historical wisdom of the times, abundance of astronomical Tables have been compiled, and other helps set forth; but for this latter, I hardly know one little Pamphlet extant about it, and yet this infinitely goes beyond the other; for though a man should die ignorant of the other, and never know the Julian Account, or wherein the new & old stile differ one from another, if he have but learned to number his days, so as to apply his heart to wisdom, he will honour God here, and be happy for ever; but without this, what learning soever he had in the other, his life will be wicked, and in the end he will die a fool: And this was the knowledge of this Tribe, this practical knowledge, so that when the other Tribes some of them stood for the house of Saul, to continue the government there, others of them inclined to David to make him King, and others probably were unsatisfied in their thoughts concerning either of them, possibly thinking it would be best to continue their old aristocratical government, in their several Tribes, and to wait that God should raise them up extraordinary Judges in difficult times, and so they stood in a kind of indifferency and neutrality; these men of Issachar, especially their Leaders, had so studied the times, that they did not only know what was lawful and expedient in this huge turn of theirs, 
What this practical knowledge of the times is.  in this great business that was before them, but they knew what was their duty, yea what all the kingdom, all the commonwealth ought to do with them, they knew the times, and what Israel had to do.  
Now this knowledge that I have brought you to, is not a mental or speculative understanding of human affairs, or things belonging either to Church or commonwealth, but it is a practical knowledge, which is a wise ability to manage all the understanding that they have in reference to their duty; in one word, it is to observe all God's administrations, wherewith the present time is filled, his providences, his mercies, his judgements, his words, his works, to observe them (I say) so as thereby to be enabled seasonably and timely to perform their own duties, and to regulate their conversations according to the exigence and juncture of times, for the glory of God, the good of their brethren, and the salvation of their own souls, and this is the theme wherein I now proceed.  

2. This Doctrine proved.  To give you some evidence out of the Scripture, to make it apparent to you, that it is the highest commendations that can be given of any people, to have this understanding of the times, in reference to their duty: and for the proof of it, I shall endeavour these two things. First,  
To show it you plainly out of the Scriptures, that it is a marvelous high commendation, and a deserved one. And secondly,  
I shall endeavour to make a further illustration of this Doctrine, of knowing the times, out of God's Word.  

●. The Scripture calls this wisdom.  To prove that it is such a high and deserved commendations, take but these three proofs. First, everywhere in the Scripture this is counted true wisdom, and in the account of God, they go for wise men, who understand the times in reference to their duties; look first into the fift of the Ephesians, at the eight verse, and so forward, 
Ephes. 5.15, 16. opened and explained.  the Apostle lays down this great Doctrine, That now God had sent the light of the gospel amongst them, they must not for time to come walk as other Gentiles did walk in the vanity of their minds, but they must lead a life worthy of the gospel; and this he proves by many Arguments, which when he hath proved, then in the 15. and 16. verses, he sets down what this life is, see then, that you walk {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, exactly, not as fools but as Wise men; wherein lies that? redeeming the time, because the days are evil; there is all required, there is the manifestation and demonstration, that you do not walk like fools, but as Wise men, if you have but once learned to redeem the time in these evil days; the days are nought, the times are evil, full of snares to be avoided, many duties to be done; now herein will appear gospel-wisedom, to walk so as that in these evil days, you may redeem the time: and Solomon hath an excellent discourse of the same subject, in the eighth of Ecclesiastes, in the beginning of the Chapter, 
Ecles. 8.1. to 6. opened▪  he gives a high Encomium of a wise man; Who is (saith he) as the wise man? that is, no ●an can be compared to a wise man, what is he? 〈◊〉 that knows the interpretation of a thing, he that knows what every business doth truly signify and call for, that is the wise man; then he tells you, this man's wisdom will gain him courage and credit, he will be honoured and esteemed; then brings it down, to manifest the excellency of this wisdom in one particular case, which is the most tickle business in the world for men to be employed in, and that is in attending upon the affairs of supreme Governors in doing that which the higher powers command them, for they will quickly be angry and take offence, therefore do their business carefully and speedily as you should, and if they be angry, go not away in a pet, &c. But now lest some body should say, do you mean that a man should do all that Kings, and supreme Magistrates do command, without further enquiry or delay? No, saith Solomon in the fifth Verse, the wise man knows both time and judgement; the wise man that hath the interpretation of a thing, knows what is to be done, what is to be refused, and when things are to be done most fitly or opportunely; therefore none like the wise man. So likewise Moses in the 32. of Deuteronomy, 
Deut. 32.19.  about the 19 Verse, O that this people were wise, that they did but understand their last end; that they but rightly knew their time: and in the 90. Psalm, which is another prayer of Moses, Lord teach us so to number our days, 
Psal. 90.12.  to make such a compute of our times, that we might apply our hearts to wisdom. I might give you many other Scriptures which show that the Lord counts this to be true wisdom; nay, I'll add this further, the very light of nature hath taught the Heathens to judge this to be true wisdom: the seven Counsellors of that great Emperor of Persia, in the first of Ester are said to be men that knew the times, the meaning is, that they were wise Counsellors; 
Ester 1.13.  and among the Romans it is a proverbial Adage, homo omnium horarum, that is, he is a wise man that is a man for all hours, knows the business of every time, of every place, whatsoever he is called to, he understands his affairs; and in truth this may well be called wisdom, for it is wisdom; it is not only a part of wisdom, but it is the very system and comprehension of all wisdom: I know there is a particular wisdom that men may have in some affairs, as a Husbandman that knows but how to plough his ground seasonably, 
Esay 28.16.  &c. that is called his wisdom; and the women that did but know how to spin finely, &c. Men may have a kind of wisdom in this or that particular trade, 
Exod. 36.  and yet all the world may know him to be a fool in everything else; but that that is the true and real wisdom which properly sets a man out to go for a wise man, 
What wisdom is▪  properly stands in the true understanding of the times, in reference to men's duties.  
For both Philosophers and Divines do agree, that wisdom is made up of these two things; the one is, Intelligence, which is nothing but the understanding of things in their nature, as they are good or evil; the other is Sapience, which is the same understanding applied to particular businesses, as they stand vested with all their circumstances: and that man that hath the understanding of affairs, as they are circumstantianted with all things that go with them, and knows how he may dexterously and opportunely apply himself to them, he is the wise man, that is the first proof, that the Spirit of God everywhere calls this wisdom. Secondly,  
The same Spirit of God doth ●sually call the want of this, folly; whatsoever other excellencies meet in any man, if they want this, the Scripture calls them fools; yea hypocrites, wicked ones, in the 8. of Jeremiah, the Lord speaks in the 6, 7, 8, 9 Verses, after this manner, 
Jer. 8.6, 7, 8.  How do you say you are wise? why do you pretend to wisdom, (and he speaks not to the vulgar people, but to the Scribes, their learnedst men, that could handle their tongues and their pens best) there was no wisdom in them, they were fools; Why? because (saith God) the stork, and the Crane, and the Swallow know their seasons, but this people knows not the time of my judgements; and therefore the Lord would not have them pretend to any wisdom, but be contented to be counted fools, because they were ignorant of this: and our blessed Saviour in the 16. of Matthew, 
Matth. 16.1, 2, 3, 4.  when the Scribes and Pharisees, and the learned Doctors of the Law came and desired to have some further evidence from him, by some sign from heaven, that he was the Messiah; Christ told them they were Hypocrites, they were a sinful and an adulterous Generation, merely because they did not understand the signs of the times, A wicked and an adulterous generation would have more light: you can tell by the Clouds when it will be fair weather next morning, and you can guess by the morning whether it will be rain; but ye hypocrites, ye fools (saith he) you cannot discern the signs of the times, what the times signifies, and calls for at your hands, you have no understanding of this, and therefore you may go for a company of fools, and hypocrites, and so left them and departed. Nay, thirdly, which makes it yet more clear,  
The want of this knowledge of the times in reference to man's duty, is that which the Spirit of God uses to render as the only cause of a people's ruin: whensoever a people are brought to ruin, if they be a people to whom God afforded means to save them, when they come to be ruined, the Lord lays it wholly upon this, that they knew not the times of their visitation. 
Luke 19.41.44.  This you'll find in the 19 of Luke, and the latter end of it, when Christ about the 41. Verse, came to take his farefull of Jerusalem and to die there; from the top of the mountain he looked over the city and fell a-weeping, O (saith he) that thou hadst but known in this thy day the things that belong to thy peace, but they are hid from thy eyes; then he goes on and tells them what shall become of them, the enemies shall cast a bank and not leave one stone upon another, level them to the ground and their Children in them; for what I pray? because thou knew'st not the time of thy visitation: destruction came in only at that breach, they knew not the time of their visitation; 
Matth. 24. Luke 17.  and elsewhere our Lord saith, in the latter end of the world, when ruin shall come, it will be then, as it was in the days of Noah, and as it was in the days of Lot, men shall be eating and drinking, and marrying wives, but know nothing they should do for their salvation till utter ruin come upon them. I hope now the truth of this Lesson is clear out of the Scripture.  
But if you please to go a little further yet, and consider the excellency and difficulty of this wisdom to know the times, how much depends upon it, & how much is required to it, you'll be fully satisfied, that a greater commendation can never be given of any man, or any people, than this, that they know the times in reference to their duties: and that I may open what belongs to the making up of this work, 
The right understanding of the times opened out of the Scripture in 6. Conclusions.  I beseech you give me leave to open these six Conclusions out of the Scripture, which all much concern this wisdom of knowing the times in reference to duty. First,  
That time is one of the most precious treasures that ever God bestows upon any man, or any people; 
Conclus. 1.  1. because time is the only measure out of which God powers out all his administrations. 2. Time it is the only space in which men are to do all their work. 
Exod. 21.19.  3. It's so precious that God would have men value it one to another: if any man had hurt another, he must not only pay for his healing, but he must pay for the loss of his time. Yea, 4. God calls upon his people to redeem it at any rate; redeem the time, 
Ephes. 5.16. Col. 4.5.  redeem the time, as if there were no commodity, that the God of heaven would so commend unto men (next to his truth) that we should buy so eagerly, as we should purchase time. Yea, 5. it is so precious, that he who is at that great cost to make and contrive it, as to cause the sun every day to run about the world, and all those excellent creatures in the firmament to make it their work, for the continuation of time will call men to account for every moment, for every minute of it: That is my first Conclusion, that time is a precious jewel in God's account, and aught to be so in all people's. Secondly,  
God hath joined time and duty inseparably one to another; so that there is no duty, 
Conclus. 2.  
Eccles. 3.1, 2, &c.  but it hath an appointed time for it, and there is no time, but it, hath an appointed duty for it; it's disputable whether there be a vacuum in nature or no, it is most certain there is no vacuum in time: No man ever lives to see that minute of time, nor that rag or cranny of time, of which he may truly say at this time, I have nothing at all to do; but the Lord hath measured out to all times some duty or other: this our Saviour saith expressly, 
Matth. 6▪  Matth. 6.34. when he would dissuade men from troubling themselves to day with the duties that belong to to morrow, he useth this argument among others, Trouble not yourselves for to morrow, for to morrow day hath trouble enough of its own, sufficient for every day is the trouble of it; the care, the work, the duty of every day that passeth over our heads is enough to fill the day, that is the second, that God hath joined time and duty together. Thirdly,  

Conclus. 3.  There are some great duties that are to be concurrent in the practice of all men, with every moment of their lives: My meaning plainly is this, the great business of glorifying God, of saving our immortal souls, of keeping a good conscience, of working out our salvation, these great things are not set off by God to any set time, but they are to be concurrent with every moment of a man's time; Trust in the Lord at all times; 
Esay 26. Psal. 106.3. Psal. 62.81.119.20.  have respect to God's commandments at all times; Blessed are they that do justice and judgement at all times; be ye always ready for your masters coming: And of those excellent men Josiah and others, it is recorded that they looked to God's commandments all their days; so that the great matters of glorifying God, saving our souls, looking for our Masters coming, &c. these duties are to be concurrent with all our time. Fourthly,  
several times, I mean the several compositions of times, 
Conclus. 4.  or Scenes, or Junctures of times, have their several and peculiar duties laid out for every man by God himself: my meaning is this, there is a time of youth, a time of age, a time of prosperity, a time of adversity, a time of comfort, a time of trouble▪ a time of war, a time of peace, and a hundred other several frames, and compositions, and junctures of time. Now so often as God doth make a new Scene of the time, every man hath some new duty or other to act; his part requires that he should act some new thing; the Scripture is full of such expressions as these, in the times of prosperity do thus, in the time of adversity do thus, in the time of the Gospel do thus, &c. Now to know the time, and the several duties belonging to every time, is one of the hardest things that belong to the task of man, this wisdom lies in the deep; it is a difficult thing to find out what the duties are that belong to the several times. But than fiftly,  
That the book of God, and only the book of God, 
Conclus. 5.  is able to inform them who faithfully study it, in all the duties that do belong to every new posture or face of time. First I say, only God's book can do it, there are books of excellent wisdom written by other men, but take them all together, let a man be never so versed in them, they will never discover to him every duty that belongs to every time, but the book of God can do it if men have their senses exercised in the study of it; there is no time so intricate, no duty so arduous, but the book of God will teach all men, from the Minister to the Hearer, from the Prince to the Subject, to make every one of them perfect in all the works which belong to them. Psalm 19.7. it is said, 
Psal. 19.7, 8.  the Word gives understanding to the simple; and in the third of the Proverbs, Vers. 21, 22, 23 In all thy ways acknowledge her, and thou shalt walk in thy way safely, 
Prov. 3.21, 22, 23.  and thy foot shall not stumble; when thou liest down thou shalt not be afraid, &c. do but get wisdom into thy heart, get acquaintance with God's Word, it will direct thee in all thy w●●es, whether to the right hand or to the left, at every turning place it will say, here is thy way, 
Esay 30.21.  and these must be thy steps. Sixtly, and principally,  
As there are several times, 
Conclus. 6.  and several duties annexed to these times, so in every time for any duty, there is some particle of that time, which is the opportunity of the duty, the season of the duty there is the space of time, and there is the season of time; the space of time is nothing but the continuation and succession of so many minutes and moments one of another; but the season of time, or opportunity of it, is time apted and fitted, to do a business. Now these two do very much differ one from another, the one of them the length, the duration of time, the Greeks calls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but the season, the opportunity is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which is the tempus commodum, the tempestivity of time, the ripeness of time: and this indeed is properly time in reference to duty. And concerning these seasons of time or times fitted for business, be pleased to consider these five things, I shall need only to name them, because I speak to an understanding people.  
That any work to be done is done easily if the opportunity be taken; take opportunity by the forelock, and any business whatsoever is to be done, will be done with ease; not only because opportunity is the ripeness of time, but because in opportunities God offers to work with us, and for us: Now you know any business that must be done by the help of another, is then easily done, when both parties join in it. Two Men that are to lift up a burden, if they both lift together, and take the Hae, now, it goes up easily. A vessel that is to be driven, if the Watermen ply the oars, the wind & tide go with them, the vessel is carried easily; Now (I say) the Lord offers himself to come in to a people when there is a fit opportunity▪ ●hen he holds up his hand, and saith, Now lift, and I'll lift with you, now row, and my Word shall blow with you; such Scripture as these are frequent, In an accepted time I have heard thee; 
2 Cor. 6.2.  and I will hear thee in an acceptable time; In a day of salvation I will succour thee, in an opportune time: God offers to come in and help, if opportunity be taken; This made the heathens esteem opportunity a goddess.  
As things are easy when men take opportunities, so they are then beautiful; the beauty and grace of every duty, both with God and man, is, when it is done in its fit season; the righteous man in the first psalm, is compared to the Tree that brings forth his fruit in his season, suum in suo, his own fruit, and in his proper season; 
Psal 1.3.  God (saith Solomon) hath made every thing beautiful in its season; 
Eccles. 3.11.  all God's works are beautiful in their season, and so are all men's works too: A word spoke in season, 
Prov. 25.11. Prov. 15.23.  is like Apples of Gold in pictures of Silver; and a good word in season, O how comfortable it is. Thirdly,  
But know, that these Opportunities are wondrous hard to find out; very difficult it is for men to know the true season or opportunity of a business: men may know times and seasons well enough in particular businesses, the seasons for tilling the ground, and breeding and breaking of Cattle, &c. In such low and trivial things in comparison, seasons may easily be known, but in the great moral affairs, that concern God and men's souls, the difficultest thing that lies before man, is, to find out the true season when they are to be done; this Solomon sets down most excellently in the eighth of Ecclesiastes, 
Eccles. 8.6. opened.  Verse 6. Because to every purpose there is required time and judgement, therefore the misery of man is great upon him; mark that expression, most men are miserable, because a business cannot be done, without a fit season and judgement to know it: as if Solomon had said thus, The truth is, opportunities are so rare, ofttimes so sudden, so violent, so short, the wind seldom blowing long in an opportune point, and men so ignorant, so blinded with prejudice, with vain hopes or fears, that most men are miserable in that they cannot find out the true season of a business, and thereby intimates that in every business the most difficult part of the work is the right timing of it. I add fourthly,  
That when opportunities are past, if they be let slip, they are oftentimes altogether irrecoverable; and the business is either wholly lost, or never better than half done; it may cost more to patch up a business out of season, then required to have done it beautifully if the season had been taken; As the story goes of the sibyl's books, they were fain to give the full price for one, which would have bought all three, when two of them were burnt. Post est occasio calva. unless God make another opportunity, man can never call opportunity back again. Opportunities are God's fitting of time to business, 
Heb. 12.17.  & none but God can thus fit it; therefore you shall find Esau would have repented and got the blessing, 
Matth. 25.  he wept and cried for it, yet missed it, he might have had it once without weeping and crying, but he lost the season, and the season being gone, he could never recover it with all his weeping: So the foolish Virgins came with their lamps, pretending to have got some oil, and cried, Lord open to us, but the season was past, and there was no entrance; the truth is, seasons are to businesses as money is to wares, he that would buy a commodity upon a market day, when possibly the commodity is very cheap, may then have it for laying out his money, lose but that market, possibly ten market days will not help him again with it, and either never buy it or give a greater rate for that which is not so good as the other would have been; if opportunities be once past over, without the Lord create them again, men are utterly lost in their businesses. Fiftly, and lastly,  
As these opportunities are excellent, and hard to find, and irrecoverable if they be lost: So in the last place, know, that no wisdom, no learning, nothing but a gracious heart guided by the Spirit of God, doth know how to take opportunities in time, for the great businesses that concern God and his glory, no wisdom but the wisdom of grace, and God's Spirit guiding the heart, doth ever know to do businesses in their right seasons. In other things (as I said before) they may be taken, natural men may plow and sow in season, &c. Yea, men may sensibly understand the times, so as to mourn for the afflictions of them, so as to rejoice in the good of them; and wicked men by a devilish wisdom can take the seeming opportunities, to promote their own wicked designs; the harlot can take the opportunity of her husband's absence, the thief the opportunity of the twilight, and so every man the seeming opportunity of things that are of the devil, for Satan helps them; but to know the opportunities of the things that concern God and our souls, nothing but a gracious heart enables a man to do it: the Scripture is very plain for this, Solomon expresses it notably in the tenth of Ecclesiastes, Vers. 2. A wise man's heart is at his right hand, but a fool's heart is at his left; 
Eccles. 10.2. opened.  the meaning is this, when a business is to be done, & the right season for it, the wise man, a gracious man hath his hand ready, and his heart to join with his hand, he is always dexterous at it, but a fools (i. e. a wicked man's) heart, when his business is to be done, his heart is at his left hand, every finger is a thumb, he cannot manage it: but more clearly Solomon expresseth this, 
Prov. 17.16. opened.  Prov. 17. Vers. 16. Wherefore is there a price in the hand of a fool to buy wisdom, seeing he hath no heart to it? Let a wicked man have opportunities, give him wealth, give him honour, give him means of grace, give him any thing that may help to wisdom, he hath no heart to it: So also saith Daniel, Dan. 12.10. speaking of understanding the times, 
Dan. 12.10.  none of the wicked shall understand, but the wise shall, the godly shall.  
Thus I have done with the doctrinal part of it, and by this time I hope you all grant, that it is a matter of wonderful concernment, of admirable wisdom and commendation, to have understanding of the times and seasons, so as rightly to discharge their own duties: I now come to the Application of it, 
Application in two Uses.  wherein I shall only insist upon two Uses, the one is,  
For Humiliation, in reference to time past, to seasons and opportunities which are past and lost. The other shall be,  
For Exhortation, in reference to the time to come, that we may learn this excellent wisdom to know the times and seasons so as to lose no more of them. For the first,  

use 1. Humiliation.  Is it such a singular commendation, so excellent a wisdom, a matter of so great moment and consequence, to know the times in reference to duty? O what cause of lamentations is there: First,  

1 In general to all.  In general to us all? a man might in this case fill such a book as Ezekiel's roll was, wi●h weeping, and lamentation and mourning: Here is a great Assembly gathered together to mourn upon a day of mourning, and if ever any Doctrine that ever I have preached might call for mourning at all your hands, I am persuaded this doctrine calls for it from every one of us; God be merciful to us, we have all been fools, we have not known the times of our visitation, we have known the times to talk of them, sometimes to inveigh against them, crying out, they are the worst times that ever were; but for this knowledge of my Text (wherein true wisdom should appear) to know the times in reference to our duties, I fear I may say as Paul said of the Corinthians, hardly one wise man to be found amongst us. One said, (I know not how truly) of the Helvet●ans, that he traveled through their Country, and found that there are toti pagi repleti fatuis, whole Villages inhabited by none but fools; Truly (beloved) not only our Country Villages, but our market towns, and our Cities, and I pray God it prove not that our Parliament and Assemblies are all filled with fools in this great point, few or none of us know the times in reference to our duties. Let me speak freely to you, God hath cast the lot of all of us in such times as have been filled with such administrations, as the like could not have been in the space of these 1000 years; and confident I am, that he that loses these times wherein we have lived, would never have redeemed any time; and yet notwithstanding, have not we, O have not we all usually put off to the future, the duties that belong to the present time, and done in the present time, the things that should never have been done at all? Have not most of us lived all our days, as if God had made us for the World, as Leviathan for the Sea, only to take our pleasure in it? others of us to fill our shops with commodities, our purses with money, our houses with stuff and provision, as if there had been no better things to have been regarded? when in the mean time for the admirable opportunities we have had for the glorifying of God, and the saving of our souls, as if these had been nothing worth; woe unto us, we have done any thing rather than make improvement of them: and as rich people will give any poor people leave to go into their Pease-fields to gather lapfulls of their Pease, as being things of little worth, so have we allowed any thing to take up our time, sporting, and eating, and prating, and sleeping, and such things that are of little concernment. O how much of our precious time have they devoured and we regard it not? what cause have we to tremble at the thought of it? I beseech you tell me, if God should come now, and say to any Nobleman, Gentleman, Minister, Citizen, or other that is here, I have given thee 20. years, 40. years, threescore years of time, I have filled thy time with glorious opportunities, as excellent as ever I gave to any, the least of them worth a world, give in your Bill of account what you have done with these? what improvement you have made of them? how have you walked I beseech you? what account could you make? would it not appear that you have spent many hours and days in riot and wantonness, sporting and playing, in swearing and cursing, in contriving and acting that which is evil and mischievous, and very few minutes for your God, & for your soul, for obtaining eternal life, happiness, or doing good to your brethren: God be merciful to us, we could not answer him one word for a thousand, we have all cause to lie in the dust, and acknowledge we have been fools, and not known the things that belonged to our peace, not regarded the time of our visitation.  

2. More particularly to the Parliament.  But (Honourable and beloved) give me leave to bring this lesson nearer to you, who have called me this day to preach, and let me make a more through inquiry after your wisdom in this particular, because you are looked upon as the wise men of the Land that know the times better than others; I am confident you do not desire to be flattered any day, but this day I hope that will be most acceptable which in a way of God could most effectually humble and abase you, and you have put a necessity upon me, to deal freely and faithfully with your souls. Have not you, honoured and worthy Patriots and Senators, infinite cause to bemoan this, that you have not known the times in reference to your duties?  
First, be pleased to view the times you lived while you were private Gentlemen, before you were called to these public services, when you lived in your several Countries; where I know by reason of your wealth, and parts, and interests, and states, you had abundance of opportunities more than other people had, to have done much service, to have made the times and places better for you. Did you then thus know the times? did you then walk as wise men, redeeming the times? did you know what God expected from you in your places, and have you done it? O blessed ye, if you have: But (I beseech you) will it not rather appear upon a true search, that many of you in those days walked in the ways of riot, in uncleanness, in drunkenness, possibly in swearing, in profaning God's holy time, in opposing and scorning Religion, was it not thus? it behooves you to search; did you not make your own Families, the towns and Lordships where you lived the worse for you, as so many jeroboam's causing Israel to sin? did not you thereby help to pull down those judgements that have been like to devour and destroy this whole Land? and if so, have you been humbled under these things? have you since repented of them? or do they still stand upon your score before that God that keeps an exact account of all the Talents that ever he hath put into your hands? I beseech you inquire into it; but let me go further, and inquire whether since the time that God hath separated you from your brethren, and by a notable providence called you out to be the heads of all our Tribes, have you since that time known the times in reference to your duties? It is now above six years since many of you have been called to this work, one of the greatest works that mortal men have been employed in these many hundreds of years, a work wherein you have been assisted not only with the prayers and tears of those that fear God, throughout the Christian world, but with the states and blood of many, and God himself hath carried you in his bosom, and made you the most remarkable handful of men, that I think this day breath upon the earth, in regard of the mercies that he hath showed you, and in this time (Certain I am) hath put into your hands as many golden opportunities, not only required as many duties, but put as many golden opportunities into your hands to establish our wretched kingdom, and to rescue a decayed, lukewarm, apostatised Church, as ever were put into the hands of a Parliament. Now (beloved) have you known your times, and taken your opportunities? I know it well, that you have wrestled with huge difficulties, infinite oppositions, and I know that ofttimes the perverseness of a Patient poisoning his own disease or wounds may frustrate the care of the best physicians; and God forbid, that that which is only your misery, should ever be imputed to you as your sin; but suppose upon a diligent search, any of you that are called to be our wise men, to know the times for us, that at your door it should lie in great part, that our miseries are not yet healed, how sad would that be? To this end I most humbly pray you inquire, if upon a diligent search there should be found among you any who at this day live in the same sinful, riotous, ungodly, wicked conversation that they led, before God called them to this public service: that after your solemn oath, with your hand lifted up to the most high God for the reformation of your ways, that you should be found still with Zimri and Cozbi, to live in those sins for which God is judging this Nation; Were this to know the times, and what Israel hath to do? Suppose further, there should be found amongst you any such as should ordinarily neglect the public service, and turn your backs upon it, to attend your own private affairs, after that the kingdom hath put into your hands whatsoever under God is precious and dear unto them; were this to know the times and what Israel hath to do? Suppose there should be found amongst you any that should seek advantage to themselves out of public calamities, or should sinfully help to undo those for whom they are called to be Saviours; were this to know the times? Suppose that any of you should be found unjust in judgement, and favour an unrighteous man in his cause, either for corrupt gains or out of opposition to them you like not, and so prostrate the untainted honour of the Parliament to the reproach of the adversaries, the scandal of the Nation, the tears and grief of them who love you; were this to know the times, and what Israel hath to do? Suppose it should be found that there should be any that in matters of Religion should side with a party for corrupt and sinful ends, and make Religion but an Engine to carry on some other sinful design; were this to know the times and what Israel had to do? Suppose yet further, that upon a diligent search there should be found among you any that do retard matters of the greatest moment; that the settling of Religion should be obstructed by you, that many people abroad are remiss in it, because they judge you have no heart to it; were this to know the time, and what Israel hath to do? Suppose that the cries and tears of the oppressed▪ I mean not the fatherless and widows, (whom I am confident the Houses of Parliament would help this very day, if it lay in their power) but the cries of some oppressed by Committees or others in the country, should come up to you and seek for succour, and it should be found that some of you should patronize the wrong-doers, and keep them off from coming to a hearing, and thereby from redress; were this to know the times, and what Israel had to do? honourable, and Worthy, do not mistake me, I am far from saying it is so, I only suggest these things to your own search, and if in naming the particulars I mistake any of them, God knows it is with the same singleness of heart, wherewith Job sanctified his Children, sacrificed for them, saying, Peradventure my sons have sinned, and cursed God in their hearts; sure I am it concerns you all to search and try; for if it should be so, we are all like to smart for it, for as he said of the Roman Senate, Ita nati est is ut bona malaque vestra ad rempub. pertineant, Your condition is such, that your good and your evil, is the good and evil of the Commonwealth; it belongs to us all: and should the great God find any of you walking thus unworthy of the great trust he hath committed to you, when he hath put (as it were) the fates of his Church and kingdom in your hands, under him to dispose of them, h●s wrath would be kindled against you, these things would lie very heavy upon your score, and we and you should dearly rue it. Sure I am, there is not a man of us, but for some or other of these things, hath just cause to lay his hand upon his heart with sorrow, and to put his mouth in the dust, and this day to be very deeply humbled and abased before God. And this is the first Use, a Use of Humiliation, that we have not in time past, so known the times as we should in reference to our duties. There is one more, and that is,  

use 2.  A Use of Exhortation; Is this so excellent and necessary a duty, to know the times in reference to our duties? O that I knew how to speak somewhat in the name of the Lord, 
Exhortation. 1. In general to all, to endeavour after this wisdom.  that might promote this wisdom in you for time to come, that in this our day we might know the things that concern our peace, that they may not be for ever hid from our eyes; O that I could say to you, as Paul said to the Thessalonians: 
● Thes. 5.1.  Concerning the times and seasons, it is superfluous for me to write to you, for you yourselves know perfectly. To this end I beseech you take briefly these four Meditations to provoke you to study this wisdom in time to come. 
Motives thereto.  First,  
Often consider how much time, & how many golden opportunities thou hast lost already; how oft there hath been in thy hands a price to purchase wisdom, and thou hast lost it for want of a heart; and than think whether it be not more than needful that thou shouldest lose no more. Secondly,  
Consider how much doth depend upon that moment of time that yet is behind; It is an old saying, Our life is but a moment▪ but Ex hoc momento pendet aeternitas, Eternity dependeth upon this moment; no less than the glory of God, and the saving of thy immortal soul, and it may be of thy family, it may be of the Church and kingdom, dependeth upon thy knowing the times. Thirdly,  
Consider thou canst not tell, whether ever thou shalt enjoy after this day one opportunity more; the Angel may quickly come and swear concerning thee and me, Time shall be no more. And then Fourthly,  
Consider when Time ceases to be any more, thou must give an account for all the time that hath been; that certainly at the bar and tribunal of God, all the Times and seasons that God hath trusted thee with, stand upon thy score, and will be exacted of thee: rejoice O young man (saith Solomon in the 11 of Ecclesiastes) in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes; take thy pleasures, waste thy seasons, but know that for all these things thou must come to judgement. Such Meditations as these would provoke your hearts to be very careful to lose no more time▪ but rather to inquire what you should do for time to come, and how you might learn this wisdom: And truly, it would fill a Volume, to tell what every one should do, from what we should redeem our time, and to what we should redeem it, and by what means we should do it. I dare not enter upon that discourse: 
2 In particular to the honourable Members of this House.  But there is one thing wherein I desire freedom, that I might be as helpful as I can to the Honourable Senate that hath called me to the service of this day: Honourable and Beloved, God hath cast your lot so, that if you be rightly instructed in this one Lesson, you may make our times differ as much from former times, 
Daniel 2▪  as Nebuchadnezar's Golden head did from the feet of iron and clay; Golden times indeed might be brought about, if God vouchsafed but to teach you this one Lesson. Your duties are many, for whatsoever lies upon any other, lies eminently upon you; You are to do all those things in every time, that others are to do; and you are to do many things that others cannot do, and may not do: That you may therefore know your duty, give me leave to represent before you the true face of our Times wherein we live, 
The face of our present times represented.  and show what in these Times you have to do, and herein I will not presume to put any prudentials upon you, (we ought all to think that prudentials are better understood by you, then by us) but what shall I say, shall (God willing) appear to be matter of Conscience, matters of necessity, and things that may not be left to liberty; Know then our present times.  

First, in general, full of changes. Joel 1.2.  First in general, are such Times, as I think never were before us in the World; I may say of our times, as the Prophet Joel saith in the 1 of Joel, hear O ye old men, was it ever thus in your days, or in the days of your forefathers? I mean, our times are so full of various administrations, such a concurrence of all kind of Providences and Administrations, as seldom were ever known in so few years; we have been sometimes full of hopes of recovery, sometimes at the brink of despair, sometimes dawnings of light, by and by all clouded over again with utter darkness; sometimes we see a people drawing nigh to God that hides his face from them, by and by God drawing nigh to a people that run away from him; such alterations, such vicissitudes of all kinds of administrations, that truly I may compare our times to the wind mentioned in the first of Ecclesiastes, It whirls about continually, now in the North, and then in the South, 
Eccles. 1.6.  and never abides in one Point: So hath it been with us for these four or five last years: this day of ours hath been like that day in the 14 of Zachariah, neither night nor day, nor light nor darkness, but a strange kind of mixture of all these, 
Zach. 14.6, 7.  and in such various and uncertain Times as these are, what have the heads of our Tribes to do? I answer plainly, all others with you, and you with others, 
Psalm 107.43.  are in such days to stand and behold the works of God, viewing and admiring, and adoring these mosaic works, these Checquer works of God, but it concerns you above all others, to stand constantly upon your watch, and employ all your Parts and wisdom, and faithfulness, lest a change of time take you upon a sudden. As when a Ship is at Sea, if it sail to the Westward, and once get beyond the Canaries, where the Sea sets constantly one way, and state-winds blowing for so many months together in one Point, a moderate skill and care of him that guides the helm, will carry them on with ease; but in various winds, and tumultuous Seas, when they sail sometimes among Rocks, and sometimes among Quicksands, sometimes in gulfs, sometimes in the Ocean, sometimes almost at the shore, if the Pilot be not extreme skilful and careful, himself, his bark, and all that are with him are quickly cast away: So I am assured is it now with us in these various administrations; you that are our Pilots, that sit at the stern, must show more than ordinary skill and diligence, or we may quickly perish. But  

2 More particularly our times are opened in 7 Particulars.  More particularly, there are seven several Scenes of the Time (if I may so call them) or sorts of things, that every day are acted upon our Stage, and in every one of them I shall show you, what you that are the Heads of our Tribes have to do. First,  

1. Our times are times of prodigious wickedness in men's conversations.  Our times are times of most prodigious wickedness, horrible abominations in men's manners; I am confident, never such abominable drunkenness, and general looseness in that kind; never more universal liberty of whoring▪ Incestuous marriages, oppressions, cruelty, injustice, malice, revenge, and every thing that might fill a Land with ungodliness. Since we or our forefathers were borne, never was there a greater deluge of wickedness, then in these our times; 
Ezekiel 9  and what have the Heads of Israel to do at such a time? certainly you, and all others at such times are called to mourn for all the abominations of the Times; 
Ephes. 5.15.  and you, and all others are called to walk more exactly, in that time, to redeem the time when the days are evil: But You above all others are called out by God, in such times, to be his instruments, to oppose these things, 
Rom. 12.4  the Ministers of God, to execute vengeance upon those that do evil: For these things, I think you shall not need to trouble yourselves to make new laws, as excellent laws are already made against them all, as I think any commonwealth in the world hath, but it concerns you to see that these be put in execution; It concerns you in times of oppression to deliver the poor and the oppressed, out of the Talons and paws of them, who tear them and crush them in pieces; It concerns you to see that the Justices and other officers in the country, set not up these houses of sin, Alehouses and taverns, nor that when some well-affected put them down, Great men set them up again; and so in other abominations it concerns you to see that incestuous marriages and such ungodlinesses, go not unbranded and unpunished; the Lord kindle zeal in your hearts, that you may do it: that is one, Our Times are times of abominable wickedness. Secondly,  
Our times are times of Errors, horrible Errors, I mean not such Errors as are to be found among God's people, 
2. Our times are times of errors, heresies, and blasphemies.  to whom he never hath given an equal light, and notwithstanding which Errors himself bears with them, and would have his people bear one with another; but I mean our times are times of such Errors as are heretical and blasphemous, such as concern our Christian faith, and holy conversation, in a very high degree; it would weary you, but to tell you, the things that are generally known to spread as a Gangrene, a new generation of men are risen up, and spread all the points of Arminianism, universal Redemption, apostasy from grace, man's freewill; multitudes of others cry down the Law, as not having any thing to do with God's people; others denying that the Saints of God should ever any more confess sin to God in prayer; others questioning whether there be any Church or ministry this day upon the face of the earth, and whether there shall be any till new Apostles arise: Nay, beyond all these, many denying the Lord Jesus, that bought us with his blood, to be God; or the Holy Ghost to be God; others denying the three Persons in the Trinity; and consequently affirming that we, and all the Christian world with us, do worship Idols in stead of God, for if these men be right, they are Idols whom we worship. These, and abundance of such horrid things as these are, do spread and scatter like wildfire everywhere in all corners of the Land, to the great provocation of God's wrath, & our reproach through the Christian world. And what have our Heads to do at such a time? Certainly you, and all others ought to mourn for these things, and tear your clothes, and your hairs, and your hearts, that God should be so dishonoured, but for your duties who are in high Places, for what is peculiar to you, I'll not dispute any controversy at this time, but set down Two things which I know you must yield to. One is,  
Certainly you must search diligently into the Scriptures, and inquire whether Jesus Christ would have you oppose yourselves against these things that are so opposite to him; If upon a diligent search, you find that he hath not authorized you, do not you arrogate any authority that Christ hath not given you; my Lie will never honour God, though I should tell it for God's glory, and your thrusting yourselves into an office, Christ hath not called you unto, will never be accepted by him. But if Secondly,  
Upon a diligent search, it appears he hath given authority unto you, than I am as assured that he hath not left it to your arbitrement, whether you'll use it, or no; he hath not left it to your will, whether you will punish them, but if you have power to stop them, and do not, he will lay them all at your doors, and require them at your hands; therefore search diligently what you have power to do, and then let not these things go on, to God's dishonour. But supposing you have authority. What then is to be done? I answer, you must not take Blasphemies, Errors, and Heresies to be such upon the reports of other men, but as the Lord ordered them in the 13 of Deuteronomy, 
Deut. 13. Deut. 17.  so likewise must you do, Search diligently whether indeed such and such things are done; and when they appear to be done, out of the zeal of God, do that against them which the Lord would have you do; let not your Religion be thus contaminated, suffer not your children, to whom you ought to be nursing Fathers, to be thus poisoned by such corrupt Doctrines, nor devoured by such wolves: This I know you will all subscribe unto; This I desire above all may stick with you, that if the Lord hath given you power, he hath not given you liberty to forbear such men; God in mercy make you zealous for him, that hath been zealous for you in all your troubles. Thirdly,  
Our times are times of wrath, a great deal of wrath from the Lord is gone forth; 
3. Our times are times of wrath▪  you know what dreadful vials of wrath, have been poured out in blood; terrible quivers of destroying arrows have been shot out in Pestilence, all which tell you God is angry: And what then have our Heads and Leaders to do? certainly all people should tremble when God is angry; The lion roars, 
Amos 18.  what beast doth not tremble? and every one must labour to pacify him when he is angry; but you whom the Lord hath placed under him in such high place and authority, must with Moses at such a time, call to Aaron to run with his Censer, 
2 S●m. 21.1.  you must labour to inquire out the Causes of it, and execute the judgement and vengeance that God would have executed upon them who have procured it; You must with Josiah, 
2 Kings 22.13. Jonah 3.  2 Kings 22.13. inquire what will appease him, and with the King of Nineveh, call upon every one to turn from the evil of his doings, and yourselves be examples to the rest. Fourthly,  
Our times are times of war, terrible wars, unnatural wars, bloody wars, as ever England knew, 
4. Our times are times of war.  and as yet the Armies are in the Field, and though there be no open Enemy, the Sword is not put up; and in Ireland, poor wretched Ireland, the war is more terrible, where if we labour not to end it by sending our brethren timely succours, the bloody enemy is like to come to make a new war upon us ere it be long; And in the times of war, What have the heads of our Tribes to do? Certainly all people in a time of war, should make it a time of mourning; Ezekiel saith, 
Ezek. 21.10.  The Sword is furbished▪ and drawn, and made bright for slaughter, should we then make mirth? Should this be a time of jollity? and all should labour to find out the Causes of the war, what the Sword-procuring sins are, and every one to repent and turn from them. But you that are our Heads, are to look to these 2 Things principally. First,  
That while the war doth last, and must last, that our camps and Armies may be in such a condition, that God may not abhor our Armies; When the Host goes forth to the battle, 
Deut. 23.9.  keep thee from every evil thing. And Secondly,  
In the times of war, you should always labour after an honourable, safe, and just Peace; peace is the end of war; Pax una triumphis, One peace is worth 100 Victories; and therefore you must principally address yourselves to God, who alone can give us Peace: Kings and States may begin a war, but God only must end it; we may daub up a peace, and get counterfeits of peace, but all will be arena sine calce, Sand without lime, a mortar which will not hold, but as a swelling in a high wall, whose breach comes suddenly: Therefore remember again and again, your work lies with the God of Peace, pacify him, and he will create peace for you. Fifthly,  
Our Times are times of Divisions; such Divisions, as (I think) were hardly ever known in the Christian World; 
5. Our times are times of divisions.  Divisions everywhere, divisions in Parliament, divisions in the Assembly, divisions in the city, divisions in State affairs; but woe and alas, most of all, and worst of all, divisions among God's people, the Servants of God who heretofore prayed together, fasted together, could have been banished together, now, as if the curse of Simeon and Levi were fallen upon them, they are divided in Jacob, and scattered in Israel; Manasseh is against Ephraim, and Ephraim against Manasseh, and every one eats the flesh of his own arm, and through the wrath of the Lord, the Land is darkened and infatuated, by the miserable divisions of God's own people; and these divisions are fomented, encouraged, and backed by a Third ill-affected party, who desires that these Two, like wild beasts, may tear one another, and weaken one another, that they may devour them both; and all this goes on through our sin: And truly we are in my poor thoughts, as if God had left us to be as Moab, 
2 Chron. 20.  and Ammon, and Mount Seir, where two stood up against one to destroy it, and then the other two to destroy one another; as the foolish Woman, we are pulling down our house with our own hands. And now (Honourable and Beloved) in such sad & uncomfortable times as these are, what have the Heads of our Israel to do? what doth the Lord look for at your hands? Certainly you with others, and you above all others, should labour to be our physicians, our Aesculapiusses, to join our dissevered limbs, and if it be possible, to make us one again: Noble Senators, is there no way that your wisdom can contrive to make Pacification, Accommodation, and Reconciliation, but must we go on thus to ruin one another? Any ordinary head may serve to embroil things, but here would be the masterpiece of your wisdom, if you could find out a way how the envy of Ephraim, and the ill will of Manasseh might cease, and that God's people might yet be reconciled and united, of one mind as far as is possible, and made of one heart in those lower things, wherein they cannot be of one mind: Would God put this in your hearts, that you might speedily and earnestly set about it, that if there should be found any Animosities amongst yourselves, you would lay them down first, & all agree to study the public good, and then see what you can do to reconcile others in the ministry, in the City, in the country; o that you could do as Constantine did, who burned all the libels that were presented to him from one Bishop against another, and never left till he had made peace among them. O that God would both enable you, and provoke you to set speedily upon this work, God, and his people have their eyes upon you, and expect you should employ all your wisdom, Piety, Parts, and Authority to extinguish those flames which threaten speedy ruin to us all.  

6. Our times are times of Reformation.  Our times are times of Reformation; As they are times of sin and error, and wrath, and war, and divisions, which all five are very sad, so the other two are excellent, our times are times of Reformation; I mean, they are times not only of much gospel light, but they are times of growing, and increasing light, wherein the light of the gospel spreads more, and the Lord as in other parts of the world, so especially amongst us, seems to be laying out the platform of his Temple, and to set out a new edition of his Church, fairer and more beautiful than ever; and what have the Heads of our Tribes to do at such a time? without all question, very much of it will lie upon your hands under God, you have contended stiffly and courageously for our liberties, and properties▪ and to recover us from bondage and slavery, and God hath been with you in it; and although the kingdom doth not yet feel it, and so it may be doth not greatly thank you, because in desperate diseases, the cure is commonly more costly and more tedious than the disease is, but I doubt when God vouchsafes a settling they will find the fruit of what you have done for them, and bless God for you that are their healer's. But know (I beseech you) that our Religion is our most Orient pearl, and that whereupon our heart is most set▪ and if there should be any miscarriage in it all will perish with it, we should call every thing else Ichabod, if Religion miscarry, all is gone; and therefore to provoke you to help us in this thing, let me leave these two Conclusions in your bosoms. First,  
A Reformation begun, and not carried on▪ always brings more wrath from God; you have begun the Reformation, you are engaged in it by oath and Covenant, and some happy proceeding and progress you have made in it, God grant you slack not in it: For you●l find in the Scriptures, a reformation begun and laid aside is a people's undoing; In Elijah's days there was a Reformation begun, it fell down and the kingdom perished with it. In Josiah's time a Reformation was begun, and quickly laid aside with the death of that good King, and the kingdom was ruined presently after it. In Haggai his days, the Reformation was begun, then laid aside; God presently smote them with Blasting and Mildew, and would have undone them, if they had not taken it up again: God looks you should carry this work on. And I add,  
Without settling Religion, you shall never settle the commonwealth; he that writes a book of the corrupt and troubled state of the Church, will hardly ever write a book of the quiet and settled State of the Commonwealth; Christ is King of Nations and commonwealths as well as King of Saints: Now the glory of Christ is so much concerned in the matter of Religion, that they shall never find him propitious to them, for their good in human affairs, who neglect him in that that is dearest to him. But what have our Heads and Rulers to do in that? I fear not to say confidently, that they are mistaken who say, you have nothing to do with it; All the good Kings that ever I read of in the book of God, thought not only they had to do with it, but it was their first work a Jove principium, they all began with it, they ever accounted the Reformation, & preservation, & propogation of Religion to be their Crown: but what have you to do? I answer, you must with David, set your whole hearts to the house of your God, 
1 Chron. 29.  really and seriously; with Solomon set as many on work as you can possibly, to prepare materials for God's house; 
1 Kings 5. 2 Chron. 17.7. Nehemiah 8. 2 Chron 31.  with Jehosaphat send abroad as many faithful Preachers as you can, to go about and instruct the people from town to town, and city to city, till you can get Ministers to be settled. With Nehemiah labour to build the walls of Jerusalem, though in a troublesome time, with a Sword in one hand and a trowel in the other, set up discipline to be a hedge and fence to the Churches. With Hezekiah labour to provide honourable maintenance for God's house and his Ministers, that young men may not be discouraged in their studies. For when young Students can see, Galen and Justinian, the study of the Law or physic can give them wealth and honour, and the Ministry nothing but beggary, it will be a great snare to them, though the work of the Ministry be honourable, and hath an abundant reward with God, yet for want of maintenance the house of God will be forsaken; 
Nehemiah 13.11.  Sint Maecenates, non deerunt marones: Men of parts must have encouragement, and in your provision for them forget not the schools of the Prophets, remember the Universities: endeavour to carry on the work, that the beauty and power of Religion may be promoted, and the Lord direct you to it. Seventhly, and lastly,  

7. Our times are times of deliverances.  Our times are times of Deliverances, the greatest deliverances that I think the Lord hath wrought, since he brought Israel out of Egypt; such deliverances as we ourselves are like men in a dream, such deliverances that there hath been but few footsteps of ordinary Providence in them; deliverances that have been the fruit of Prayer, the fruit of Covenanting, the fruit of Fasting, and in all these the fruit of free grace, wherein the Lord hath exceeded not only our Faith, but our Prayers, and hath measured out to us all that he hath done by the shekel of the Sanctuary, his own shekel that is double of ours; I know, you forget not the wonderful things the Lord hath done, and what have our Heads to do at such a Time? Truly, all others with you, but you more than all, at such a time must be careful of these four things;  
First, God expects when he works deliverances, that his people should consider his works, and stand amazed at it; When the Lord turned the captivity of Zion, 
Psal. 126.1, 2.  we were like men in a dream, our mouth was filled with laughter, and our tongue with joy; The Lord (say they) hath done great things for us; Thus let us admire his works.  
In times of deliverance, you must be very careful to pay your vows; 
Psal 50.14. Psal. 66.13, 14 Eccles. 5.4.  the vows that you made in the time of your low condition; the vows you made, when yourselves, and Liberties, and Religion, and the Kingdom were all like to be buried quick together; God expects in times of deliverance to have those vows remembered and paid; consider what they were. Thirdly,  
When the Lord works such deliverances, he expects, and it will very well become the Heads of our Tribes, to keep the same lowly and humble spirit, that they had while God kept them under afflictions; to have their ears as much opened to good counsel, when God hath exalted them, as when he abased them; this is a hard lesson to learn: I find the best of all God's servants have much failed in this particular. Good David himself in the day of his prosperity kept not always that humble spirit which he had in his low estate, nor Asa, nor Uzziah, nor Hezekiah; and we know the story of that famous Queen, whose motto in the time of her afflictions was Tanquam ovis, as a sheep for the slaughter, yet afterwards it was thought needful to entreat that it might not be tanquam indomita juvenca, as an untamed Heifer. Men are infinitely prone to be lifted up, when God enlarges them, but God infinitely detesteth it, and will not put it up at the hands of any. Therefore I most humbly beseech you, (Right honourable, and honourable and beloved) let David and Solomon his son, and Uzziah, and Hezekiah be warnings to you, and do you labour to maintain the same lowly spirit, that you had when you could keep days of mourning for the sins of the kingdom, for your personal sins and Parliament sins, such a spirit would infinitely please God. And lastly,  
In the time of deliverance, God expects of those that are the Heads and Rulers of a people, that every deliverance should by them be improved to the utmost, for the end for which it is given; every Rod hath a voice and calls for some duty, and every mercy and deliverance hath a voice and calls for a duty, every victory your Armies have got, and every town hath been surrendered, every plot that hath been discovered hath some duty written upon it, which God expects you should learn: All these things without question lie upon you, and God doth and will expect them at your hands, and what heart would not tremble to think how much lies upon you? my soul is deeply affected with your task, more than human strength must carry you on, or you will be impares oneri, never able to go through your work. What gracious man who understands this, would ever pray to God in his Chamber without remembering you, and your work? and for you yourselves▪ O what need is there that you should call in the Payers and supplications of all God's people to help you; and that every one of you, lay aside any business of your own, all self-interest, and count it to be but catching of flies, in comparison of the work you are called to; and that you lay aside all carnal confidence of any power or wisdom of your own, or relying on any arm of flesh, that is never able to carry you through all your work: But in stead hereof, to rely wholly upon the wisdom, promise, and power of God, submit yourselves to him, and trust to him alone, who only is able to carry you through all. Thus of the second part of my Text, the excellent commendation of this Tribe of Issachar, They had understanding to know the times, and what Israel had to do. Spare me liberty for a few words of the Third, and I have done; which is,  
The interest that they had in their brethren's hearts, 
Third part of the Text, The interest these ● Leaders had in their brethren.  all their Brethren were at their command, or at their mouth, hung upon their mouth: certainly it is not meant of any compulsion, but a power they had got in their brethren's hearts by their wisdom and faithful carriage; they saw that they were wise and faithful men, and that set them up high in their esteem, and by this inward respect, the lifting up of their hands, was as good as the displaying of a Banner, to make all their brethren come out and spend their lives, and whatsoever they had in their country's service; which affords us this Lesson,  
That when the Heads and Leaders of a people are wise, 
Doct. 3.  to do their duties, it gives them that interest in their brethren's hearts, that they will be at their disposing.  
Of this I could give you abundance of evidence; 
Deut. 13. ●.  Moses reigned as King in Jeshurun, his wisdom and grace was the things which set him so high. Joshua that had been but Moses servant, had the same power with them, because they saw the wisdom of God in him: This was it got Job that authority, that the young men feared him, 
Job 29▪ ●.  and the aged, reverenced him, and every eye which saw him, blessed him; because he put on righteousness, and wisdom; and judgement was to him as a robe and diadem. David a man of a mean family, from a shepherd, was feared by Saul, 
1 Sam. 18.16. 1 Kings 3.28.  loved by the people▪ even while he was but a captain, because they saw he behaved himself wisely. Solomon a child, and being but a child, very subject to be contemned, swayed all Israel, they honoured him and feared him, When they saw the wisdom that God had given him to do Justice and Judgement; 
2 Sam. 23.3, 4.  abundance of other instances there are of it, and David expresseth it notably in the 2 of Samuel 23. He that rules over men must be just, ruling in the fear of God; if he be such an one, he shall be like the light of the morning, like a clear bright morning without clouds, as the tender grass that grows by the sweet showers of rain; such a one shall be amiable, 
Eccles. 4.13.  desirable, beautiful, comfortable, he is every thing you can wish, if he be a good Man ruling in the fear of God; and Solomon proves it notably by the contrary, in the 4 of Ecclesiastes, Better is a poor and wise child, than an old and foolish King, who will no more be admonished, &c. A child, a poor child that hath wisdom, will have more love and honour, than a King, though an old man, and a great Prince, if he be doting and foolish, and will not receive counsel, nor learn wisdom to discharge his duty; 'Tis wisdom will win hearts, and one dram of this wisdom and grace will do more than a whole pound of greatness: And the reason is plain,  
Because this wisdom that I have spoken of, is the Image of God, which cannot be contemned, but will be feared by them that are bad, and honoured and embraced by them that are good; and therefore it is said of most of them I instanced in, that the people would say, God was with them, when they saw their wise behaviour. I wind up all with a brief Application.  
To you our Heads and Leaders, 
use. Of Exhortation.  give me leave to instruct you, how you may keep England to be yours; how you may have your Brethren at your Command, not out of Rules of State-policy, but as a Minister of Christ, out of the Word of God, know the times and your duties, and walk as Men fearing God, taking the counsel of his Word as your only guide; This will make the worst of men fear you, and the best honour and love you, your brethren's hearts will hereby be at your command, and your interest in their hearts will rule them better than Armies or Garrisons: Many great Politicians go another way to work, they think the affections of people are not to be valued, they say, Populus humiliter servit, superbe dominatur, that the People (like fire and water) are good Servants, but evil Masters; and therefore the best way is to subdue them and keep them under, but I am assured that you detest these Rules; you know well enough, that the people's love is the best Exchequer; and this Lesson teacheth you the surest way how to hold that firm, and close to you, even your wise walking and working in your great Trust; Herein lies the difference between wisdom and Policy, wisdom makes a man constantly keep the high road-way of Justice and Judgement, doing every thing upon Scripture grounds and rules: Policy directs men, when need is, to turn into odd by-paths, sometime taking in the help of the fox's skin, sometime of the lion's paw; But (Beloved) you shall certainly find the way of wisdom to be the safest and most successful; Politicians may deceive others for a while, but themselves for ever: You yourselves have had much experience of it, you know what it is to command in the hearts of your Brethren, had you had all the Port towns in England, in the beginning of your Troubles, and garrisons wheresoever you could have desired, it would never have done you the service 〈◊〉 the hearts of your brethren have done; you were in their hearts, and they have been at your command, and wha● gave you this interest? Why, they saw you were set upon Judgement and Justice, breaking their yokes, removing their grievances, they saw your hearts were set to it; and while you go on in the same wisdom, piety, singleness and integrity; You will preserve your interest in God and his people, and while you have God's favour, and your brethren's hearts, all confederacies against you will be broken, 
Esay 54.17.  all conspiraeys come to nought, No weapon that is formed against you shall prosper, and every tongue that riseth up against you shall be condemned. But should they ever find, (which God forbid) that you turn out of the right way of wisdom and Piety, of Judgement and righteousness, that you grow injurious, that oppression and injustice should be found among you, that you should favour evil men in evil causes, grow to be self-seekers, or not cordially endeavouring to settle Peace and Religion, you would then certainly engage God against you, and lose the hearts of your brethren, and you will be undone, and we shall be undone with you. But I am persuaded better things of you, and such things as become a Parliament of England; yea, a Parliament thus blessed and magnified by God. But consider what I have said, and the Lord give you understanding in all things.  
FINIS.